From 5898732a76309f7bd7c90ea3d87f0f7fe84f0a6f Mon Sep 17 00:00:00 2001
From: Larry Versaw <lversaw@gmail.com>
Date: Wed, 2 Jun 2021 09:37:36 -0600
Subject: [PATCH] initial conversion

---
 README.md          |     4 +-
 issues.txt         | 17452 +++++++++++++++++++++++++++++++++++++++++++
 mat/01/01.md       |    15 +
 mat/01/02.md       |    11 +
 mat/01/03.md       |    11 +
 mat/01/04.md       |     3 +
 mat/01/05.md       |     9 +
 mat/01/06.md       |     7 +
 mat/01/07.md       |     3 +
 mat/01/08.md       |     3 +
 mat/01/09.md       |     3 +
 mat/01/10.md       |     3 +
 mat/01/11.md       |    11 +
 mat/01/12.md       |     7 +
 mat/01/13.md       |     3 +
 mat/01/14.md       |     3 +
 mat/01/15.md       |     3 +
 mat/01/16.md       |     7 +
 mat/01/17.md       |     3 +
 mat/01/18.md       |    19 +
 mat/01/19.md       |    11 +
 mat/01/20.md       |    13 +
 mat/01/21.md       |    11 +
 mat/01/22.md       |    11 +
 mat/01/23.md       |     7 +
 mat/01/24.md       |     7 +
 mat/01/25.md       |     9 +
 mat/01/intro.md    |    24 +
 mat/02/01.md       |    13 +
 mat/02/02.md       |    17 +
 mat/02/03.md       |     7 +
 mat/02/04.md       |     1 +
 mat/02/05.md       |     7 +
 mat/02/06.md       |    11 +
 mat/02/07.md       |     7 +
 mat/02/08.md       |    11 +
 mat/02/09.md       |    11 +
 mat/02/10.md       |     5 +
 mat/02/11.md       |    15 +
 mat/02/12.md       |     7 +
 mat/02/13.md       |    15 +
 mat/02/14.md       |     3 +
 mat/02/15.md       |    19 +
 mat/02/16.md       |    19 +
 mat/02/17.md       |    11 +
 mat/02/18.md       |    15 +
 mat/02/19.md       |     7 +
 mat/02/20.md       |     7 +
 mat/02/21.md       |     5 +
 mat/02/22.md       |    11 +
 mat/02/23.md       |    11 +
 mat/02/intro.md    |    25 +
 mat/03/01.md       |     7 +
 mat/03/02.md       |     7 +
 mat/03/03.md       |    11 +
 mat/03/04.md       |     5 +
 mat/03/05.md       |     5 +
 mat/03/06.md       |    13 +
 mat/03/07.md       |    19 +
 mat/03/08.md       |     3 +
 mat/03/09.md       |    11 +
 mat/03/10.md       |     3 +
 mat/03/11.md       |    19 +
 mat/03/12.md       |    27 +
 mat/03/13.md       |    11 +
 mat/03/14.md       |     7 +
 mat/03/15.md       |     9 +
 mat/03/16.md       |    19 +
 mat/03/17.md       |    11 +
 mat/03/intro.md    |    11 +
 mat/04/01.md       |    11 +
 mat/04/02.md       |     3 +
 mat/04/03.md       |    15 +
 mat/04/04.md       |    11 +
 mat/04/05.md       |     7 +
 mat/04/06.md       |    23 +
 mat/04/07.md       |    11 +
 mat/04/08.md       |     7 +
 mat/04/09.md       |    11 +
 mat/04/10.md       |    11 +
 mat/04/11.md       |     7 +
 mat/04/12.md       |    11 +
 mat/04/13.md       |     3 +
 mat/04/14.md       |     7 +
 mat/04/15.md       |     7 +
 mat/04/16.md       |    13 +
 mat/04/17.md       |    11 +
 mat/04/18.md       |     7 +
 mat/04/19.md       |     9 +
 mat/04/20.md       |     5 +
 mat/04/21.md       |     7 +
 mat/04/22.md       |    11 +
 mat/04/23.md       |     7 +
 mat/04/24.md       |    11 +
 mat/04/25.md       |     9 +
 mat/04/intro.md    |    15 +
 mat/05/01.md       |    13 +
 mat/05/02.md       |     5 +
 mat/05/03.md       |    17 +
 mat/05/04.md       |     9 +
 mat/05/05.md       |     9 +
 mat/05/06.md       |     9 +
 mat/05/07.md       |     5 +
 mat/05/08.md       |    13 +
 mat/05/09.md       |    11 +
 mat/05/10.md       |    13 +
 mat/05/11.md       |    17 +
 mat/05/12.md       |    11 +
 mat/05/13.md       |    19 +
 mat/05/14.md       |     9 +
 mat/05/15.md       |     9 +
 mat/05/16.md       |    15 +
 mat/05/17.md       |    21 +
 mat/05/18.md       |    19 +
 mat/05/19.md       |    23 +
 mat/05/20.md       |    15 +
 mat/05/21.md       |    21 +
 mat/05/22.md       |    19 +
 mat/05/23.md       |    19 +
 mat/05/24.md       |     7 +
 mat/05/25.md       |    25 +
 mat/05/26.md       |     9 +
 mat/05/27.md       |    11 +
 mat/05/28.md       |    17 +
 mat/05/29.md       |    29 +
 mat/05/30.md       |    13 +
 mat/05/31.md       |    11 +
 mat/05/32.md       |    11 +
 mat/05/33.md       |    13 +
 mat/05/34.md       |    11 +
 mat/05/35.md       |    15 +
 mat/05/36.md       |    11 +
 mat/05/37.md       |     7 +
 mat/05/38.md       |    11 +
 mat/05/39.md       |    19 +
 mat/05/40.md       |    13 +
 mat/05/41.md       |    19 +
 mat/05/42.md       |     3 +
 mat/05/43.md       |    23 +
 mat/05/44.md       |    31 +
 mat/05/45.md       |    23 +
 mat/05/46.md       |    11 +
 mat/05/47.md       |    17 +
 mat/05/48.md       |     7 +
 mat/05/intro.md    |    19 +
 mat/06/01.md       |    15 +
 mat/06/02.md       |    13 +
 mat/06/03.md       |     7 +
 mat/06/04.md       |     3 +
 mat/06/05.md       |    13 +
 mat/06/06.md       |     7 +
 mat/06/07.md       |     7 +
 mat/06/08.md       |     3 +
 mat/06/09.md       |     7 +
 mat/06/10.md       |     7 +
 mat/06/11.md       |     7 +
 mat/06/12.md       |     7 +
 mat/06/13.md       |     7 +
 mat/06/14.md       |     7 +
 mat/06/15.md       |     3 +
 mat/06/16.md       |    11 +
 mat/06/17.md       |     3 +
 mat/06/18.md       |     3 +
 mat/06/19.md       |    19 +
 mat/06/20.md       |     3 +
 mat/06/21.md       |     3 +
 mat/06/22.md       |    11 +
 mat/06/23.md       |    11 +
 mat/06/24.md       |     7 +
 mat/06/25.md       |    11 +
 mat/06/26.md       |    11 +
 mat/06/27.md       |    11 +
 mat/06/28.md       |    11 +
 mat/06/29.md       |     5 +
 mat/06/30.md       |    19 +
 mat/06/31.md       |     7 +
 mat/06/32.md       |     7 +
 mat/06/33.md       |     7 +
 mat/06/34.md       |     7 +
 mat/06/intro.md    |     9 +
 mat/07/01.md       |    15 +
 mat/07/02.md       |    15 +
 mat/07/03.md       |    27 +
 mat/07/04.md       |     3 +
 mat/07/05.md       |     3 +
 mat/07/06.md       |    19 +
 mat/07/07.md       |    27 +
 mat/07/08.md       |     3 +
 mat/07/09.md       |    11 +
 mat/07/10.md       |     7 +
 mat/07/11.md       |    11 +
 mat/07/12.md       |     7 +
 mat/07/13.md       |    19 +
 mat/07/14.md       |     7 +
 mat/07/15.md       |     7 +
 mat/07/16.md       |     7 +
 mat/07/17.md       |     7 +
 mat/07/18.md       |     3 +
 mat/07/19.md       |     7 +
 mat/07/20.md       |     3 +
 mat/07/21.md       |    11 +
 mat/07/22.md       |    19 +
 mat/07/23.md       |     3 +
 mat/07/24.md       |    15 +
 mat/07/25.md       |     3 +
 mat/07/26.md       |     7 +
 mat/07/27.md       |     7 +
 mat/07/28.md       |    11 +
 mat/07/29.md       |     3 +
 mat/07/intro.md    |    21 +
 mat/08/01.md       |     7 +
 mat/08/02.md       |    19 +
 mat/08/03.md       |     7 +
 mat/08/04.md       |    19 +
 mat/08/05.md       |     7 +
 mat/08/06.md       |     5 +
 mat/08/07.md       |     7 +
 mat/08/08.md       |    11 +
 mat/08/09.md       |     7 +
 mat/08/10.md       |    11 +
 mat/08/11.md       |    15 +
 mat/08/12.md       |    17 +
 mat/08/13.md       |    11 +
 mat/08/14.md       |    11 +
 mat/08/15.md       |     9 +
 mat/08/16.md       |    19 +
 mat/08/17.md       |     3 +
 mat/08/18.md       |    11 +
 mat/08/19.md       |     7 +
 mat/08/20.md       |    19 +
 mat/08/21.md       |     3 +
 mat/08/22.md       |     3 +
 mat/08/23.md       |    11 +
 mat/08/24.md       |    11 +
 mat/08/25.md       |    11 +
 mat/08/26.md       |    11 +
 mat/08/27.md       |     7 +
 mat/08/28.md       |    19 +
 mat/08/29.md       |    11 +
 mat/08/30.md       |     3 +
 mat/08/31.md       |     7 +
 mat/08/32.md       |    19 +
 mat/08/33.md       |    11 +
 mat/08/34.md       |    11 +
 mat/08/intro.md    |    15 +
 mat/09/01.md       |    15 +
 mat/09/02.md       |    31 +
 mat/09/03.md       |    13 +
 mat/09/04.md       |    25 +
 mat/09/05.md       |    11 +
 mat/09/06.md       |     9 +
 mat/09/07.md       |     3 +
 mat/09/08.md       |    13 +
 mat/09/09.md       |    25 +
 mat/09/10.md       |    13 +
 mat/09/11.md       |     7 +
 mat/09/12.md       |    21 +
 mat/09/13.md       |    25 +
 mat/09/14.md       |    11 +
 mat/09/15.md       |     9 +
 mat/09/16.md       |    17 +
 mat/09/17.md       |    27 +
 mat/09/18.md       |    23 +
 mat/09/19.md       |     3 +
 mat/09/20.md       |    23 +
 mat/09/21.md       |    13 +
 mat/09/22.md       |    13 +
 mat/09/23.md       |    15 +
 mat/09/24.md       |    13 +
 mat/09/25.md       |    13 +
 mat/09/26.md       |     5 +
 mat/09/27.md       |    27 +
 mat/09/28.md       |    13 +
 mat/09/29.md       |     3 +
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 mat/09/32.md       |    17 +
 mat/09/33.md       |    21 +
 mat/09/34.md       |    13 +
 mat/09/35.md       |    33 +
 mat/09/36.md       |     5 +
 mat/09/37.md       |    11 +
 mat/09/38.md       |     7 +
 mat/09/intro.md    |    23 +
 mat/10/01.md       |    11 +
 mat/10/02.md       |    15 +
 mat/10/03.md       |     3 +
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 mat/10/11.md       |    19 +
 mat/10/12.md       |     5 +
 mat/10/13.md       |    23 +
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 mat/10/15.md       |    17 +
 mat/10/16.md       |    15 +
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 mat/10/20.md       |     7 +
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 mat/10/28.md       |    19 +
 mat/10/29.md       |    15 +
 mat/10/30.md       |     7 +
 mat/10/31.md       |     3 +
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 mat/10/33.md       |     3 +
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 mat/10/38.md       |     7 +
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 mat/10/41.md       |    15 +
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 mat/10/intro.md    |    23 +
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 mat/11/22.md       |     7 +
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 mat/12/18.md       |    19 +
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 mat/12/21.md       |     3 +
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diff --git a/README.md b/README.md
index 98575785..af11a4a8 100644
--- a/README.md
+++ b/README.md
@@ -1,3 +1,3 @@
-# ru_tn
+# Russian Translation Notes
 
-Russian Translation Notes
\ No newline at end of file
+As of 6/2/21, much more cleanup of this material is required. (Currently in process.)
diff --git a/issues.txt b/issues.txt
new file mode 100644
index 00000000..4a4bbc2d
--- /dev/null
+++ b/issues.txt
@@ -0,0 +1,17452 @@
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+gen\05\05.md line 9: should be a header here, or there is some other formatting problem
+gen\05\06.md line 9: should be a header here, or there is some other formatting problem
+gen\05\07.md line 9: should be a header here, or there is some other formatting problem
+gen\05\21.md line 5: should be a header here, or there is some other formatting problem
+gen\05\22.md line 5: should be a header here, or there is some other formatting problem
+gen\05\22.md line 13: should be a header here, or there is some other formatting problem
+gen\05\24.md line 5: should be a header here, or there is some other formatting problem
+gen\05\29.md line 5: should be a header here, or there is some other formatting problem
+gen\05\31.md line 5: should be a header here, or there is some other formatting problem
+gen\05\32.md line 5: should be a header here, or there is some other formatting problem
+gen\06\01.md line 5: should be a header here, or there is some other formatting problem
+gen\06\01.md line 19: should be a header here, or there is some other formatting problem
+gen\06\02.md line 5: should be a header here, or there is some other formatting problem
+gen\06\03.md line 5: should be a header here, or there is some other formatting problem
+gen\06\03.md line 19: should be a header here, or there is some other formatting problem
+gen\06\04.md line 5: should be a header here, or there is some other formatting problem
+gen\06\04.md line 29: should be a header here, or there is some other formatting problem
+gen\06\05.md line 5: should be a header here, or there is some other formatting problem
+gen\06\05.md line 21: should be a header here, or there is some other formatting problem
+gen\06\06.md line 5: should be a header here, or there is some other formatting problem
+gen\06\07.md line 5: should be a header here, or there is some other formatting problem
+gen\06\07.md line 21: should be a header here, or there is some other formatting problem
+gen\06\08.md line 5: should be a header here, or there is some other formatting problem
+gen\06\08.md line 11: should be a header here, or there is some other formatting problem
+gen\06\09.md line 9: should be a header here, or there is some other formatting problem
+gen\06\09.md line 27: should be a header here, or there is some other formatting problem
+gen\06\11.md line 5: should be a header here, or there is some other formatting problem
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+gen\06\13.md line 5: should be a header here, or there is some other formatting problem
+gen\06\14.md line 5: should be a header here, or there is some other formatting problem
+gen\06\14.md line 17: should be a header here, or there is some other formatting problem
+gen\06\15.md line 5: should be a header here, or there is some other formatting problem
+gen\06\15.md line 5: Line seems to have mismatched '***'
+gen\06\15.md line 25: should be a header here, or there is some other formatting problem
+gen\06\16.md line 5: should be a header here, or there is some other formatting problem
+gen\06\16.md line 27: should be a header here, or there is some other formatting problem
+gen\06\17.md line 5: should be a header here, or there is some other formatting problem
+gen\06\18.md line 5: should be a header here, or there is some other formatting problem
+gen\06\18.md line 19: should be a header here, or there is some other formatting problem
+gen\06\19.md line 5: should be a header here, or there is some other formatting problem
+gen\06\19.md line 21: should be a header here, or there is some other formatting problem
+gen\06\20.md line 5: should be a header here, or there is some other formatting problem
+gen\06\21.md line 5: should be a header here, or there is some other formatting problem
+gen\06\21.md line 15: should be a header here, or there is some other formatting problem
+gen\06\22.md line 5: should be a header here, or there is some other formatting problem
+gen\06\intro.md line 33: item number not followed by period
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+gen\06\intro.md line 35: item number not followed by period
+gen\06\intro.md line 37: blank line between list items
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+gen\07\03.md line 5: should be a header here, or there is some other formatting problem
+gen\07\04.md line 5: should be a header here, or there is some other formatting problem
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+gen\07\06.md line 9: should be a header here, or there is some other formatting problem
+gen\07\07.md line 5: should be a header here, or there is some other formatting problem
+gen\07\08.md line 9: should be a header here, or there is some other formatting problem
+gen\07\09.md line 5: should be a header here, or there is some other formatting problem
+gen\07\10.md line 5: should be a header here, or there is some other formatting problem
+gen\07\10.md line 11: should be a header here, or there is some other formatting problem
+gen\07\11.md line 5: should be a header here, or there is some other formatting problem
+gen\07\11.md line 25: should be a header here, or there is some other formatting problem
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+gen\07\13.md line 5: should be a header here, or there is some other formatting problem
+gen\07\16.md line 5: should be a header here, or there is some other formatting problem
+gen\07\17.md line 9: should be a header here, or there is some other formatting problem
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+gen\07\19.md line 5: should be a header here, or there is some other formatting problem
+gen\07\20.md line 5: should be a header here, or there is some other formatting problem
+gen\07\21.md line 5: should be a header here, or there is some other formatting problem
+gen\07\23.md line 5: should be a header here, or there is some other formatting problem
+gen\07\24.md line 5: should be a header here, or there is some other formatting problem
+gen\08\01.md line 5: should be a header here, or there is some other formatting problem
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+gen\08\04.md line 18: should be a header here, or there is some other formatting problem
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+gen\08\05.md line 15: should be a header here, or there is some other formatting problem
+gen\08\06.md line 13: should be a header here, or there is some other formatting problem
+gen\08\07.md line 5: should be a header here, or there is some other formatting problem
+gen\08\07.md line 15: should be a header here, or there is some other formatting problem
+gen\08\08.md line 5: should be a header here, or there is some other formatting problem
+gen\08\09.md line 5: should be a header here, or there is some other formatting problem
+gen\08\09.md line 15: should be a header here, or there is some other formatting problem
+gen\08\10.md line 9: should be a header here, or there is some other formatting problem
+gen\08\11.md line 5: should be a header here, or there is some other formatting problem
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+gen\08\13.md line 5: should be a header here, or there is some other formatting problem
+gen\08\13.md line 33: should be a header here, or there is some other formatting problem
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+gen\08\14.md line 13: should be a header here, or there is some other formatting problem
+gen\08\15.md line 5: should be a header here, or there is some other formatting problem
+gen\08\16.md line 9: should be a header here, or there is some other formatting problem
+gen\08\17.md line 3: found ']' without preceding '['
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+gen\08\17.md line 25: should be a header here, or there is some other formatting problem
+gen\08\19.md line 5: should be a header here, or there is some other formatting problem
+gen\08\20.md line 5: should be a header here, or there is some other formatting problem
+gen\08\20.md line 27: should be a header here, or there is some other formatting problem
+gen\08\21.md line 5: should be a header here, or there is some other formatting problem
+gen\08\21.md line 36: should be a header here, or there is some other formatting problem
+gen\08\22.md line 5: should be a header here, or there is some other formatting problem
+gen\08\22.md line 23: should be a header here, or there is some other formatting problem
+gen\08\22.md line 29: should be a header here, or there is some other formatting problem
+gen\08\22.md line 35: should be a header here, or there is some other formatting problem
+gen\08\22.md line 47: should be a header here, or there is some other formatting problem
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+gen\09\02.md line 5: should be a header here, or there is some other formatting problem
+gen\09\03.md line 5: should be a header here, or there is some other formatting problem
+gen\09\04.md line 5: should be a header here, or there is some other formatting problem
+gen\09\05.md line 5: should be a header here, or there is some other formatting problem
+gen\09\06.md line 5: should be a header here, or there is some other formatting problem
+gen\09\07.md line 5: should be a header here, or there is some other formatting problem
+gen\09\09.md line 5: should be a header here, or there is some other formatting problem
+gen\09\10.md line 5: should be a header here, or there is some other formatting problem
+gen\09\11.md line 5: should be a header here, or there is some other formatting problem
+gen\09\12.md line 5: should be a header here, or there is some other formatting problem
+gen\09\13.md line 5: should be a header here, or there is some other formatting problem
+gen\09\14.md line 5: should be a header here, or there is some other formatting problem
+gen\09\15.md line 5: should be a header here, or there is some other formatting problem
+gen\09\16.md line 5: should be a header here, or there is some other formatting problem
+gen\09\17.md line 5: should be a header here, or there is some other formatting problem
+gen\09\18.md line 5: should be a header here, or there is some other formatting problem
+gen\09\19.md line 5: should be a header here, or there is some other formatting problem
+gen\09\20.md line 5: should be a header here, or there is some other formatting problem
+gen\09\21.md line 5: should be a header here, or there is some other formatting problem
+gen\09\22.md line 5: should be a header here, or there is some other formatting problem
+gen\09\23.md line 5: should be a header here, or there is some other formatting problem
+gen\09\24.md line 9: should be a header here, or there is some other formatting problem
+gen\09\25.md line 5: should be a header here, or there is some other formatting problem
+gen\09\26.md line 5: should be a header here, or there is some other formatting problem
+gen\09\27.md line 5: should be a header here, or there is some other formatting problem
+gen\09\29.md line 9: should be a header here, or there is some other formatting problem
+gen\10\01.md line 5: should be a header here, or there is some other formatting problem
+gen\10\02.md line 5: should be a header here, or there is some other formatting problem
+gen\10\05.md line 5: should be a header here, or there is some other formatting problem
+gen\10\05.md line 24: should be a header here, or there is some other formatting problem
+gen\10\06.md line 9: should be a header here, or there is some other formatting problem
+gen\10\07.md line 5: should be a header here, or there is some other formatting problem
+gen\10\08.md line 5: should be a header here, or there is some other formatting problem
+gen\10\09.md line 13: should be a header here, or there is some other formatting problem
+gen\10\10.md line 5: should be a header here, or there is some other formatting problem
+gen\10\10.md line 15: should be a header here, or there is some other formatting problem
+gen\10\11.md line 5: should be a header here, or there is some other formatting problem
+gen\10\11.md line 11: should be a header here, or there is some other formatting problem
+gen\10\12.md line 5: should be a header here, or there is some other formatting problem
+gen\10\13.md line 5: should be a header here, or there is some other formatting problem
+gen\10\14.md line 5: should be a header here, or there is some other formatting problem
+gen\10\15.md line 5: should be a header here, or there is some other formatting problem
+gen\10\16.md line 5: should be a header here, or there is some other formatting problem
+gen\10\18.md line 5: should be a header here, or there is some other formatting problem
+gen\10\19.md line 5: should be a header here, or there is some other formatting problem
+gen\10\19.md line 7: Line seems to have mismatched '***'
+gen\10\19.md line 21: should be a header here, or there is some other formatting problem
+gen\10\20.md line 5: should be a header here, or there is some other formatting problem
+gen\10\20.md line 15: should be a header here, or there is some other formatting problem
+gen\10\21.md line 5: should be a header here, or there is some other formatting problem
+gen\10\25.md line 5: should be a header here, or there is some other formatting problem
+gen\10\25.md line 7: Line seems to have mismatched '***'
+gen\10\25.md line 17: should be a header here, or there is some other formatting problem
+gen\10\27.md line 5: should be a header here, or there is some other formatting problem
+gen\10\30.md line 5: should be a header here, or there is some other formatting problem
+gen\10\30.md line 11: should be a header here, or there is some other formatting problem
+gen\10\31.md line 9: should be a header here, or there is some other formatting problem
+gen\10\32.md line 5: should be a header here, or there is some other formatting problem
+gen\10\32.md line 26: should be a header here, or there is some other formatting problem
+gen\11\01.md line 5: should be a header here, or there is some other formatting problem
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+gen\11\03.md line 5: should be a header here, or there is some other formatting problem
+gen\11\04.md line 5: should be a header here, or there is some other formatting problem
+gen\11\05.md line 5: should be a header here, or there is some other formatting problem
+gen\11\06.md line 5: should be a header here, or there is some other formatting problem
+gen\11\07.md line 5: should be a header here, or there is some other formatting problem
+gen\11\08.md line 5: should be a header here, or there is some other formatting problem
+gen\11\09.md line 5: should be a header here, or there is some other formatting problem
+gen\11\10.md line 9: should be a header here, or there is some other formatting problem
+gen\11\11.md line 5: should be a header here, or there is some other formatting problem
+gen\11\12.md line 5: should be a header here, or there is some other formatting problem
+gen\11\13.md line 5: should be a header here, or there is some other formatting problem
+gen\11\14.md line 9: should be a header here, or there is some other formatting problem
+gen\11\15.md line 5: should be a header here, or there is some other formatting problem
+gen\11\16.md line 5: should be a header here, or there is some other formatting problem
+gen\11\17.md line 5: should be a header here, or there is some other formatting problem
+gen\11\18.md line 5: should be a header here, or there is some other formatting problem
+gen\11\19.md line 5: should be a header here, or there is some other formatting problem
+gen\11\20.md line 5: should be a header here, or there is some other formatting problem
+gen\11\21.md line 5: should be a header here, or there is some other formatting problem
+gen\11\22.md line 5: should be a header here, or there is some other formatting problem
+gen\11\23.md line 5: should be a header here, or there is some other formatting problem
+gen\11\24.md line 5: should be a header here, or there is some other formatting problem
+gen\11\25.md line 5: should be a header here, or there is some other formatting problem
+gen\11\26.md line 5: should be a header here, or there is some other formatting problem
+gen\11\27.md line 5: should be a header here, or there is some other formatting problem
+gen\11\28.md line 5: should be a header here, or there is some other formatting problem
+gen\11\29.md line 5: should be a header here, or there is some other formatting problem
+gen\11\30.md line 5: should be a header here, or there is some other formatting problem
+gen\11\31.md line 5: should be a header here, or there is some other formatting problem
+gen\11\32.md line 5: should be a header here, or there is some other formatting problem
+gen\12\01.md line 9: should be a header here, or there is some other formatting problem
+gen\12\01.md line 25: should be a header here, or there is some other formatting problem
+gen\12\02.md line 5: should be a header here, or there is some other formatting problem
+gen\12\02.md line 29: should be a header here, or there is some other formatting problem
+gen\12\03.md line 5: should be a header here, or there is some other formatting problem
+gen\12\03.md line 23: should be a header here, or there is some other formatting problem
+gen\12\05.md line 5: should be a header here, or there is some other formatting problem
+gen\12\06.md line 13: should be a header here, or there is some other formatting problem
+gen\12\07.md line 5: should be a header here, or there is some other formatting problem
+gen\12\08.md line 5: should be a header here, or there is some other formatting problem
+gen\12\08.md line 11: should be a header here, or there is some other formatting problem
+gen\12\09.md line 5: should be a header here, or there is some other formatting problem
+gen\12\10.md line 5: should be a header here, or there is some other formatting problem
+gen\12\10.md line 11: should be a header here, or there is some other formatting problem
+gen\12\11.md line 5: should be a header here, or there is some other formatting problem
+gen\12\12.md line 5: should be a header here, or there is some other formatting problem
+gen\12\13.md line 5: should be a header here, or there is some other formatting problem
+gen\12\13.md line 11: should be a header here, or there is some other formatting problem
+gen\12\14.md line 5: should be a header here, or there is some other formatting problem
+gen\12\15.md line 5: should be a header here, or there is some other formatting problem
+gen\12\15.md line 13: should be a header here, or there is some other formatting problem
+gen\12\15.md line 23: should be a header here, or there is some other formatting problem
+gen\12\16.md line 5: should be a header here, or there is some other formatting problem
+gen\12\16.md line 15: should be a header here, or there is some other formatting problem
+gen\12\17.md line 5: should be a header here, or there is some other formatting problem
+gen\12\17.md line 15: should be a header here, or there is some other formatting problem
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+gen\12\19.md line 5: should be a header here, or there is some other formatting problem
+gen\12\20.md line 9: should be a header here, or there is some other formatting problem
+gen\13\01.md line 5: should be a header here, or there is some other formatting problem
+gen\13\02.md line 5: should be a header here, or there is some other formatting problem
+gen\13\03.md line 3: found ']' without preceding '['
+gen\13\03.md line 3: found '[' without following ']'
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+gen\13\03.md line 19: should be a header here, or there is some other formatting problem
+gen\13\04.md line 5: should be a header here, or there is some other formatting problem
+gen\13\05.md line 5: should be a header here, or there is some other formatting problem
+gen\13\06.md line 5: should be a header here, or there is some other formatting problem
+gen\13\07.md line 5: should be a header here, or there is some other formatting problem
+gen\13\08.md line 5: should be a header here, or there is some other formatting problem
+gen\13\09.md line 5: should be a header here, or there is some other formatting problem
+gen\13\10.md line 5: should be a header here, or there is some other formatting problem
+gen\13\11.md line 5: should be a header here, or there is some other formatting problem
+gen\13\12.md line 5: should be a header here, or there is some other formatting problem
+gen\13\13.md line 5: should be a header here, or there is some other formatting problem
+gen\13\14.md line 5: should be a header here, or there is some other formatting problem
+gen\13\15.md line 5: should be a header here, or there is some other formatting problem
+gen\13\16.md line 5: should be a header here, or there is some other formatting problem
+gen\13\17.md line 5: should be a header here, or there is some other formatting problem
+gen\13\18.md line 5: should be a header here, or there is some other formatting problem
+gen\14\01.md line 9: should be a header here, or there is some other formatting problem
+gen\14\01.md line 27: should be a header here, or there is some other formatting problem
+gen\14\02.md line 3: found ']' without preceding '['
+gen\14\02.md line 3: found '[' without following ']'
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+gen\14\03.md line 5: should be a header here, or there is some other formatting problem
+gen\14\03.md line 13: should be a header here, or there is some other formatting problem
+gen\14\04.md line 5: should be a header here, or there is some other formatting problem
+gen\14\04.md line 23: should be a header here, or there is some other formatting problem
+gen\14\05.md line 5: should be a header here, or there is some other formatting problem
+gen\14\05.md line 17: should be a header here, or there is some other formatting problem
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+gen\14\06.md line 19: should be a header here, or there is some other formatting problem
+gen\14\07.md line 9: should be a header here, or there is some other formatting problem
+gen\14\08.md line 3: found ']' without preceding '['
+gen\14\08.md line 3: found '[' without following ']'
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+gen\14\08.md line 15: should be a header here, or there is some other formatting problem
+gen\14\10.md line 5: should be a header here, or there is some other formatting problem
+gen\14\10.md line 29: should be a header here, or there is some other formatting problem
+gen\14\11.md line 5: should be a header here, or there is some other formatting problem
+gen\14\11.md line 13: should be a header here, or there is some other formatting problem
+gen\14\12.md line 5: should be a header here, or there is some other formatting problem
+gen\14\13.md line 5: should be a header here, or there is some other formatting problem
+gen\14\13.md line 19: should be a header here, or there is some other formatting problem
+gen\14\14.md line 5: should be a header here, or there is some other formatting problem
+gen\14\14.md line 37: should be a header here, or there is some other formatting problem
+gen\14\15.md line 5: should be a header here, or there is some other formatting problem
+gen\14\16.md line 5: should be a header here, or there is some other formatting problem
+gen\14\16.md line 19: should be a header here, or there is some other formatting problem
+gen\14\17.md line 5: should be a header here, or there is some other formatting problem
+gen\14\18.md line 5: should be a header here, or there is some other formatting problem
+gen\14\18.md line 15: should be a header here, or there is some other formatting problem
+gen\14\19.md line 5: should be a header here, or there is some other formatting problem
+gen\14\19.md line 20: should be a header here, or there is some other formatting problem
+gen\14\20.md line 5: should be a header here, or there is some other formatting problem
+gen\14\20.md line 23: should be a header here, or there is some other formatting problem
+gen\14\21.md line 5: should be a header here, or there is some other formatting problem
+gen\14\21.md line 13: should be a header here, or there is some other formatting problem
+gen\14\22.md line 5: should be a header here, or there is some other formatting problem
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+gen\14\23.md line 5: should be a header here, or there is some other formatting problem
+gen\14\24.md line 5: should be a header here, or there is some other formatting problem
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+gen\15\12.md line 5: should be a header here, or there is some other formatting problem
+gen\15\13.md line 5: should be a header here, or there is some other formatting problem
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+gen\36\14.md line 3: found ']' without preceding '['
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diff --git a/mat/01/01.md b/mat/01/01.md
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+"Общая информация:
+
+С 1 по 17 стихи (в 1:17 Матфей резюмирует родословие) автор говорит о родословии Иисуса Христа, чтобы показать, что Господь был прямым потомком царя Давида и Авраама, которым в Ветхом Завете были даны важнейшие обетования и потомком которых должен был стать (по пророчеству) Мессия Израиля".
+
+Родословие Иисуса Христа.
+
+Вы можете оформить данную мысль как отдельное предложение: "Вот предки Иисуса Христа". В греч. букв. сказано так: "Книга родословия Иисуса Христа, сына Давида, сына Авраама" (Βίβλος γενέσεως Ἰησοῦ χριστοῦ, υἱοῦ Δαυίδ, υἱοῦ Ἀβραάμ.) Греч. ГЕНЕСИС означает: "происхождение", "родословие", "генеалогия".
+
+Иисуса Христа - Сына Давида, Сына Авраама.
+
+Между жизнями Христа, Давида и Авраама прошло много поколений, поэтому слово "сын" здесь употребляется в значении "потомок". Можно сказать: "Иисуса Христа - потомка Давида, который, в свою очередь, был потомком Авраама". Указание на прямое, кровное, родство подчёркивает преемственность с социальной и духовной точек зрения (Иисус - это представитель царской династии Давида и полноправный наследник обетований Божьих, данных Аврааму и Давиду).
+
+Сына Давида.
+
+Иногда это сочетание употребляется в Евангелии от Матфея как обращение к Господу (титул Мессии Израиля), однако в настоящем контексте оно используется в прямом значении для указания на то, что Иисус был потомком Давида.С 1 по 17 стихи [Матфея 1:17](../01/17.md) автор говорит о родословии Иисуса Христа, чтобы показать, что Господь был прямым потомком царя Давида и Авраама.
diff --git a/mat/01/02.md b/mat/01/02.md
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+# Авраам родил Исаака.
+
+В Ветхом Завете из-за особенностей патриархального устройства общества было принято давать родословие по отцовской линии (имена же матерей в таких родословиях зачастую опускались), именно поэтому и говорится о том, что ""А" родил "Б", а "Б" родил "В" и т.д. Так, греч. гл. ГЕННАО имеет следующие значения: "стать отцом кого-либо", "зачинать", "рождать", "производить (на свет)". "Авраам был отцом Исаака", "у Авраама был сын Исаак" или "Авраам дал жизнь Исааку". Одну и ту же мысль можно перевести по-разному, однако постарайтесь использовать одну и ту же конструкцию при переводе всего перечня предков Иисуса Христа.
+
+Исаак родил Иакова, Иаков родил...
+
+Или "Исаак был отцом Иакова, Иаков был отцом..." (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+Иаков родил Иуду и его братьев.
+
+Матфей неслучайно из двенадцати сыновей Иакова выделяет здесь Иуду. Именно из колена (племени) Иуды по обетованию (см. Быт. 49:8-12) должны были произойти цари Израиля, а впоследствии - и Мессия. Таким образом, уже в самом начале родословия евангелист Матфей недвусмысленно указывает на мессианство Иисуса.
diff --git a/mat/01/03.md b/mat/01/03.md
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+# Фареса... Зару... Есрома... Арама.
+
+Это мужские имена (см. [[rc://*/ta/man/translate/translate-names]]).
+
+Иуда родил Фареса и Зару...
+
+Фарес родил Есрома, Есром родил Арама. Альтернативный перевод: "Иуда был отцом Фареса и Зары; Фарес был отцом Есрома, Есром - Арама" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+...родил Фареса и Зару от Фамари.
+
+Здесь в родословии Иисуса встречается первая из четырёх женщин с языческим происхождением - Фамарь (см. Быт., 38). Букв. сказано, что "Иуда же родил Фареса и Зару из/от Фамари" (Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ·), тем самым ставится акцент еще и на матери. Важно отметить, что в повествовании Быт. 38:27-30 акцент стоял на переходе права первенства к младшему из братьев (т.е. к Фаресу), ранее то же произошло с Иаковом (рождённый вторым (см. Быт., 25), Иаков в итоге получил благословение первородства и стал наследником Исаака (см. Быт., 27)), а позже - с Давидом (он был одним из младших сыновей Иессея, но оказался избран Богом в цари над Израилем (см. 1Цар., 16).
diff --git a/mat/01/04.md b/mat/01/04.md
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+++ b/mat/01/04.md
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+# Аминадав родил Наассона, Наассон родил Салмона
+
+Или "Аминадав был отцом Наасона, Наасон был отцом Салмона" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mat/01/05.md b/mat/01/05.md
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--- /dev/null
+++ b/mat/01/05.md
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+# Салмон родил Вооза от Раав.
+
+В греч. используется та же конструкция, что и в ст. 3: "Салмон же родил Вооза от/из Рахав". Как и в ст. 3, это высказывание акцентирует имя матери. Возможен перевод: Салмон же был отцом Вооза от Рахав", а также "Салмон был отцом Вооза, и его матерью была Раав" или "Салмон и Раав были родителями Вооза"..
+
+Вооз родил Овида от Руфи. Овид родил Иессея. "Вооз был отцом Овида.., Овид был отцом Иессея" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+Вооз родил Овида от Руфи.
+
+См. прим. к ст. 3. Можно так перевести: "Вооз же был отцом Овида от Руфи", а также "Вооз был отцом Овида, родившегося от Руфи" или "Вооз и Руфь были родителями Овида".
diff --git a/mat/01/06.md b/mat/01/06.md
new file mode 100644
index 00000000..ea944c9c
--- /dev/null
+++ b/mat/01/06.md
@@ -0,0 +1,7 @@
+# Давид родил Соломона от бывшей жены Урии.
+
+"Царь Давид был отцом Соломона, чьей матерью была Вирсавия". В начале стиха дважды делается акцент на царском статусе Давида, потомком которого и стал Иисус!
+
+От бывшей жены Урии.
+
+"От вдовы Урии, Вирсавии, которая впоследствии стала женой Давида"
diff --git a/mat/01/07.md b/mat/01/07.md
new file mode 100644
index 00000000..16211b9e
--- /dev/null
+++ b/mat/01/07.md
@@ -0,0 +1,3 @@
+# Ровоам родил Авию, Авия родил Асу
+
+"Ровоам был отцом Авии, Авия был отцом Асы" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mat/01/08.md b/mat/01/08.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/01/08.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/01/09.md b/mat/01/09.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/01/09.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/01/10.md b/mat/01/10.md
new file mode 100644
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--- /dev/null
+++ b/mat/01/10.md
@@ -0,0 +1,3 @@
+# Амон
+
+В некоторых версиях это имя переведено как "Амос".
diff --git a/mat/01/11.md b/mat/01/11.md
new file mode 100644
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--- /dev/null
+++ b/mat/01/11.md
@@ -0,0 +1,11 @@
+# Иосия родил Иоакима.
+
+Альт. перевод: "Иосия был отцом Иоакима". Матфей описывает события из 4Цар., 23-25.
+
+# перед переселением в Вавилон.
+
+# "Перед вавилонским пленом" или "перед тем, как вавилоняне их покорили и увели в плен" (вы можете уточнить, что вавилоняне в период с 597 по 586 гг. увели в плен евреев, живших в Иудее). в
+
+# Вавилон.
+
+# Речь может идти о Вавилонской империи, а не просто о городе Вавилоне.
diff --git a/mat/01/12.md b/mat/01/12.md
new file mode 100644
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--- /dev/null
+++ b/mat/01/12.md
@@ -0,0 +1,7 @@
+После переселения в Вавилон.
+
+Используйте ту же фразу, что вы употребили в Матфея 1:11. Возможный перевод: "После того, как Иудея была переселена в Вавилон".
+
+Салафииль родил Зоровавеля.
+
+Салафииль был ОТЦОМ Зоровавеля (поскольку Матфей здесь использует ту же формулу, что и ранее, указывающее на прямое родство).
diff --git a/mat/01/13.md b/mat/01/13.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/01/13.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/01/14.md b/mat/01/14.md
new file mode 100644
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--- /dev/null
+++ b/mat/01/14.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/01/15.md b/mat/01/15.md
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--- /dev/null
+++ b/mat/01/15.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Родословие Иисуса, начавшееся в [Матфея 1:1](../01/01.md), завершается.
diff --git a/mat/01/16.md b/mat/01/16.md
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+++ b/mat/01/16.md
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+Марии, от которой родился Иисус.
+
+Или "Марии, которая родила Христа" (см. [[rc://*/ta/man/translate/figs-activepassive]]). В греч. тексте (ἐξ ἧς ἐγεννήθη Ἰησοῦς) гл. ГЕННАО употреблён в пассивн. форме аориста: "от которой был рождён Иисус". Однако в некоторых современных переводах эта греч. фраза переводится так: "...матери Иисуса".
+
+называемый Христом.
+
+Вместо страдательного залога можно употребить действительный: "Которого люди называли Христом" (см. [[rc://*/ta/man/translate/figs-activepassive]]). Следует отметить также, что "Христос" - это титул, который обычно носили цари Израиля. Этот термин - производная от греч. гл. ХРИО [и евр. МАШАХ] - "помазывать" (т.к. царей помазывали на царство, выливая им на голову священный елей; церемония помазания знаменовала инаугурацию того или иного царя в Израиле). Таким образом, слово "Христос" можно перевести как "Помазанник". Используя этот титул, Матфей снова указывает на мессианский (царский) статус Иисуса.
diff --git a/mat/01/17.md b/mat/01/17.md
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--- /dev/null
+++ b/mat/01/17.md
@@ -0,0 +1,3 @@
+# четырнадцать
+
+"14" (см. [[rc://*/ta/man/translate/translate-numbers]]).
diff --git a/mat/01/18.md b/mat/01/18.md
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--- /dev/null
+++ b/mat/01/18.md
@@ -0,0 +1,19 @@
+Общая информация:
+
+С этого стиха начинается новая часть, в которой излагаются события, предшествующие рождению Христа.
+
+после обручения Его матери Марии.
+
+Возможные переводы: "После того, как обрученная мать Иисуса, Мария, согласилась сочетаться законным браком с Иосифом..." или "Его мать Мария была обручена с Иосифом, но, прежде чем они сочетались браком" (BTI - перевод Кулакова) (в древности было принято, чтобы родители устраивали помолвку своих детей, а затем происходила официальная брачная церемония). В данном случае, помолвка уже состоялась, а брачная церемония еще нет. (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+после обручения Его матери Марии с Иосифом. Постарайтесь перевести это выражение так, чтобы вашим читателям было ясно, что Иисус не родился сразу же после обручения Марии с Иосифом. Альтернативный перевод: "Мария, которая впоследствии стала матерью Иисуса, была обручена" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+прежде чем они сочетались.
+
+"Прежде чем они официально вступили в брак / поженились". См. выше. Интересно, что в греч. тексте букв. сказано так: "прежде чем сойтись им вместе" - πρὶν ἢ συνελθεῖν αὐτοὺς. Гл. СЮНЕРХОМАЙ означает "идти/путешествовать вместе", "собираться", "сходиться" (см. также [[rc://*/ta/man/translate/figs-euphemism]]).
+
+оказалось, что она беременна.
+
+Дословно можно так перевести: εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου - "обнаружено было в утробе (её) имеющую (ребенка) от Духа Святого". Можно употребить действительный залог: "они узнали, что у неё будет ребёнок от Духа Святого" или "они узнали, что Мария беременна с помощью / от Духа Святого" (см. [[rc://*/ta/man/translate/figs-activepassive]]). Как они узнали об этом, не известно, текст об этом не говорит, но, очевидно, каким-то образом это произошло.
+
+от Святого Духа. Святой Дух дал Марии способность забеременеть до того, как она вступила в какие бы то ни было интимные
diff --git a/mat/01/19.md b/mat/01/19.md
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+++ b/mat/01/19.md
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+Её муж Иосиф.
+
+Греч. сущ. ἀνήρ означает "муж", "мужчина"; во мн. ч. - "люди". Несмотря на то, что Иосиф ещё не был женат на Марии и не вступал с ней в интимную близость, он уже считался её мужем (или потенциальным мужем), поскольку они были на тот момент помолвлены. Альтернативный перевод: "Иосиф - жених Марии" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+не хотел опозорить её.
+
+μὴ θέλων αὐτὴν δειγματίσαι - "не желавший её опозорить". Гл. ДЕЙГМАТИДЗО означает "выставлять напоказ", "бесчестить", "издеваться". Иосиф, будучи человеком праведным, хотел поступить с Марией милостиво, ведь ей грозила смертная казнь за супружескую измену, если бы окружающие узнали от жениха о её "положении" (хотя жених и невеста не жили вместе после помолвки, в обществе их уже считали мужем и женой, и на них распространялись законы Пятикнижия, регулирующие семейную жизнь).
+
+Намеревался тайно её отпустить.
+
+"Решил негласно/тайком от всех разорвать помолвку".
diff --git a/mat/01/20.md b/mat/01/20.md
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--- /dev/null
+++ b/mat/01/20.md
@@ -0,0 +1,13 @@
+когда он подумал об этом.
+
+"когда Иосиф обдумывал это", "Когда Иосиф всерьёз обдумывал это / задумался над этим".
+
+во сне явился ему ангел Господа.
+
+"к нему во сне пришёл ангел от Господа".
+
+сын Давида. Здесь слово "сын" употребляется в значении "потомок".
+
+тот, кто в ней, зачат от Святого Духа.
+
+Матфей дважды упоминает о том, что Иисус был зачат от Духа Святого (ср. ст. 18, 20). В данном случае ангел Божий объявляет Иосифу об этом. Можно уточнить: "Святой Дух помог Марии зачать этого Ребёнка" (см. [[rc://*/ta/man/translate/figs-activepassive]]). Однако лучше передать эту фразу как можно ближе к греч. тексту (τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου·), букв. так: "...ведь носимое/зачатое (гл. ГЕННАО в форме аористного пассиовного причастия) в ней от Духа есть Святого". Речь идёт о ребёнке, которого зачала Мария от Духа Святого.
diff --git a/mat/01/21.md b/mat/01/21.md
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+++ b/mat/01/21.md
@@ -0,0 +1,11 @@
+Она родит Сына. Бог открывает Иосифу через ангела, что у Марии родится мальчик.
+
+ты дашь Ему имя.
+
+"Ты дашь Ему имя" или "ты назовёшь Его".
+
+потому что Он спасёт.
+
+Вы можете добавить сноску и пояснить, что имя "Иисус" переводится как "Господь спасает" - евр. Иешуа.
+
+Своих людей. То есть евреев/иудеев. В греч. тексте употребляется сл. ЛАОС - "народ". от их грехов. Акцент здесь на том, что Младенец принесёт Своему народу духовное освобождение (см. Ис. 20:28, 26:22), а не избавление от языческих захватчиков, как думали многие иудеи.
diff --git a/mat/01/22.md b/mat/01/22.md
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--- /dev/null
+++ b/mat/01/22.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Матфей цитирует пророчество Исаии в доказательство того, что в Писании говорилось о рождении Иисуса (см. [[rc://*/ta/man/translate/writing-background]]).
+
+Общая информация:
+
+Матфей в ст. 22-23 цитирует пророчество Исайи (7:14) в доказательство того, что в Писании говорилось о рождении Иисуса (см. [[rc://*/ta/man/translate/writing-background]]). Тем самым евангелист показывает, что всё в жизни Иисуса (от рождения до смерти на кресте) было предсказано пророками Ветхого Завета.
+
+Это всё произошло. Это не слова ангела. Автор объясняет читателям, что имел в виду ангел.
+
+чтобы сбылось сказанное Господом через пророка. Здесь можно употребить действительный залог: "чтобы сбылось всё, что Бог открыл пророку Исайе" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/01/23.md b/mat/01/23.md
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--- /dev/null
+++ b/mat/01/23.md
@@ -0,0 +1,7 @@
+Девушка забеременеет...
+
+Здесь Матфей приводит цитату из пророчества Исайи. Букв. «Дева забеременеет...", т.к. греч. παρΘένος означает "дева", "девственница", "девица"; а также в м.р. - "девственник" (непорочный мужчина), это слово в Септуагинте (LXX) может соответствовать евр.: בְּתוּלָה‎, נַעֲרָה‎, עַלְמָה‎. Слово "девушка" здесь не подходит, так как автор подчеркивает именно состояние девственности, состояние (а не возраст). Здесь Матфей приводит цитату из пророчества Исайи (7:14) по Септуагинте. Альт. перевод: "Говорю вам истину: девственница забеременеет".
+
+Эммануил.
+
+Это - еврейское имя (см. [[rc://*/ta/man/translate/translate-names]]). что значит "с нами Бог". Эти слова отсутствуют в пророчестве Исайи. Матфей даёт собственный перевод и объясняет значение еврейского имени "Эммануил". Альтернативный перевод: "Это имя означает 'С нами Бог'". Интересно, что и в конце Евангелия от Матфея Эммануил, обращаясь к ученикам, говорит: "...и се, Я с вами во все дни до скончания века" (28:20). Тем самым евангелист показывает, что во Христе Бог присутствует (и будет присутствовать) среди Своего народа.
diff --git a/mat/01/24.md b/mat/01/24.md
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--- /dev/null
+++ b/mat/01/24.md
@@ -0,0 +1,7 @@
+как велел ему ангел Господа.
+
+Ангел повелел Иосифу жениться на Марии и назвать Младенца Иисусом. Гл. ПРОСТАССО означает "отдавать команду", "приказывать", "предписывать".
+
+Он принял в дом свою жену.
+
+Гл. ПАРАЛАМБАНО означает "принимать", "брать с собой, к себе", "благосклонно принимать". Альт. перевод: "он женился на Марии" или "сочетался с Марией законным браком".
diff --git a/mat/01/25.md b/mat/01/25.md
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--- /dev/null
+++ b/mat/01/25.md
@@ -0,0 +1,9 @@
+не имел с ней близости.
+
+Букв.: "Он (Иосиф) не знал (познал) её..." (καὶ οὐκ ἐγίνωσκεν αὐτὴν). Это евр. эвфемизм, означающий, что Иосиф не вступал с Марией в интимные отношения (см. [[rc://*/ta/man/translate/figs-euphemism]]).
+
+Сына. "Младенца" (убедитесь, что вашим читателям ясно, что Иисус не был рождён от Иосифа, но сверхъестественным образом был зачат от Святого Духа).
+
+которому Иосиф дал имя Иисус.
+
+"Которого Иосиф назвал Иисусом"
diff --git a/mat/01/intro.md b/mat/01/intro.md
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--- /dev/null
+++ b/mat/01/intro.md
@@ -0,0 +1,24 @@
+# Матфея 01 Общие замечания
+
+## Структура и оформление
+
+В некоторых версиях ветхозаветные цитаты печатаются с небольшим отступом вправо для их отделения от основного текста. В английской ULB так оформлен стих 1:23.
+
+## Важные концепции
+
+### "Родословие. Родословие (генеалогия) - это список лиц, перечисленных в хронологическом порядке по семьям, родам или племенам. Евреи руководствовались генеалогией при избрании царя, поскольку только кровный потомок царя имел право занять трон своего отца (деда). Было принято, чтобы священники и наиболее великие представители знатных родов составляли свои родословные. Даже обычным евреям было важно знать своё родословие, поскольку именно на основании своего проверенного еврейского происхождения человек являлся полноценным членом общества народа Израиля (см. Езд., гл. 2, 8). Рассказ о рождении Иисуса - это богословский взгляд на историю спасения. В этой связи у Матфея важными титулами для Иисуса являются "сын Давидов" и "сын Авраамов", поскольку Авраам и Давид - важнейшие звенья в истории спасения и обетований Бога в Ветхом Завете. Через них Он воплощает Свой замысел. Упомянув об Аврааме и Давиде, евангелист готовит читателя ещё к одному Персонажу, в Котором должны исполниться обетования Бога. Родословие Иисуса, приведенное Матфеем, имеет ряд интересных особенностей:
+
+1. Оно разделяется на три части по четырнадцать поколений в каждой (по всей видимости, в деление на четырнадцать поколений евангелист вкладывает определённый символизм: ведь на евр. имя "Давид" соответствует числу 14, т.к. буквами евр. алфавита выражались числовые значения). История Израиля делится на три периода: (а) от Авраама до Давида, (б) от Давида до вавилонского пленения и (в) от вавилонского пленения до Иисуса. Тем самым Матфей пытается связать воедино ветхозаветную и новозаветную истории Израиля и показать, что её смысл и исполнение - в Иисусе из Назарета.
+
+2. В родословие включены также женщины языческого происхождения (это не типично для Ветхого Завета). Причём их поведение во все времена воспринималось израильтянами неоднозначно. Однако все они стали важным звеном в истории спасения Израиля и становления царской династии, восходящей к Давиду (о Фамарь - Быт, 38; о Раав - И.Нав., 2; о Руфь - Руфь 1:5; о Вирсавия  - 1Цар., 11).
+
+## Изобразительные средства речи
+
+### Страдательный залог
+
+В настоящей главе страдательный залог используется, когда речь идёт о девственности Марии. Мать Иисуса забеременела в результате чуда: на неё сошёл Святой Дух. Во многих языках страдательный залог отсутствует, поэтому переводчики должны найти подходящие конструкции для передачи данной грамматической категории на родной язык (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+## Ссылки:
+
+  * **[Матфея 1:1](../../mat/01/01.md)**
+  * **[Матфея intro](../front/intro.md)**
diff --git a/mat/02/01.md b/mat/02/01.md
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+++ b/mat/02/01.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+## В повествовании начинают разворачиваться новые события: Матфей рассказывает о том, как Ирод пытался убить новорождённого иудейского Царя, о котором спрашивали звездочёты, пришедшие с востока.
+
+## Ирод.
+
+## Речь идёт об Ироде Великом (74 до н.э. - 4 до н.э.).
+
+## С востока в Иерусалим пришли астрологи. "Астрологи", "звездочёты".
+
+## С востока.
+
+## "Из страны, расположенной восточнее Иудеи".
diff --git a/mat/02/02.md b/mat/02/02.md
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--- /dev/null
+++ b/mat/02/02.md
@@ -0,0 +1,17 @@
+###### Где родившийся иудейский Царь?
+
+##### Астрологи вычислили по звёздам, что Царь Иудеи уже родился. Теперь они пытаются выяснить, где именно это произошло.
+
+## Его звезду.
+
+##### Речь не идёт о том, что младенец каким-то образом владел звездой. Можно сказать: "звезду, связанную с Его рождением", "звезду, которая свидетельствовала о Нём".
+
+## На востоке.
+
+##### "Звезду, взошедшую на востоке". В некоторых переводах вместо "на востоке" переводят как "восход", т.к. слово АНАТОЛЭ на греч. означает не только "восток" как часть света, но еще и "место восхода солнца", сам "восход". Можно еще и так передать фразу: "восход Его звезды".
+
+## Поклониться.
+
+##### Возможные значения προσκυνέω: "поклоняться", "кланяться","воздавать почесть", упав на колени", "поклониться до земли".
+
+##### Таким образом, астрологи хотели почтить Его как царя. Очень сомнительно, что они имели представления о том, что должен прийти Бог на землю в образе человека. Иначе бы они об этом так и говорили.
diff --git a/mat/02/03.md b/mat/02/03.md
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--- /dev/null
+++ b/mat/02/03.md
@@ -0,0 +1,7 @@
+## Царь Ирод встревожился:
+
+##### ταράσσω: "смущать", "тревожить", "возмущать", "приводить в смятение или замешательство". "Ирод пришел в смятение".
+
+## Весь Иерусалим
+
+##### Речь идёт о жителях Иерусалима. "Весь Иерусалим - значит "множество людей в городе". Понятно, что это гипербола, призванная показать, что весь город был наполнен слухами.
diff --git a/mat/02/04.md b/mat/02/04.md
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--- /dev/null
+++ b/mat/02/04.md
@@ -0,0 +1 @@
+##### Ирод не знал где должен был родиться младенец избавитель, и потому спрашивал тех, кто по его мнению мог это знать.
diff --git a/mat/02/05.md b/mat/02/05.md
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+# В иудейском Вифлееме.
+
+## "В городе Вифлеем, который находился в Иудее" или "В Вифлееме, что в Иудее". Явно, в то время был еще один Вифлеем, который находился в другой местности Израиля.
+
+Потому что через пророка написано.
+
+## Здесь можно использовать действительный залог: "Вот, что писал о Нём древний пророк".
diff --git a/mat/02/06.md b/mat/02/06.md
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+++ b/mat/02/06.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+## В 6-м стихе первосвященники и книжники цитируют пророчество Михея о том, что Христос должен был родиться в Вифлееме.
+
+## "И ты, Вифлеем, земля Иудеи, ничем не меньше других вождей Иудеи. Михей обращается к жителям Вифлеема так, будто они стоят перед ним" (Мих. 5:2).
+
+## Который сбережёт Мой народ — Израиль.
+
+## Михей говорит о Царе как о Пастыре, Который поведёт Свой народ и позаботится о нём.
+
+## Гл. ПОЙМАЙНО означает: "пасти", "вести на пастбище", "вести", "править"; "заботиться", "присматривать за кем-либо". Альтернативный перевод: "Который будет вести Мой израильский народ так же, как пастух ведёт своих овец" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/02/07.md b/mat/02/07.md
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--- /dev/null
+++ b/mat/02/07.md
@@ -0,0 +1,7 @@
+## Ирод тайно позвал к себе тех мудрецов.
+
+Ирод тайно позвал к себе астрологов/звездочётов. То есть Ирод без свидетелей решил расспросить астрологов о том, что они уже знают. Ирод узнал у них время появления звезды. Гл. АКРИБОО означает "удостовериться", "узнать наверняка"/досконально (англ.: "ascertain exactly, precisely). Здесь можно использовать фразу с прямой речью: "и спросил у них: 'Когда именно появилась звезда?'" (см. [[rc://*/ta/man/translate/figs-quotations]]).
+
+## Время появления звезды.
+
+Ирод спросил у астрологов с востока о предположительном времени появления звезды. Альтернативный перевод: "о том, когда, по их мнению, должна появиться звезда" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/02/08.md b/mat/02/08.md
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+++ b/mat/02/08.md
@@ -0,0 +1,11 @@
+## О Младенце
+
+##### Речь идёт об Иисусе.
+
+## Сообщите об этом мне
+
+##### "Известите меня", "скажите мне", "уведомите меня". гл. ПАРАНГЕЛЛО - "сообщать", "объявлять", "провозглашать" - в контексте придворной обстановки можно перевести как "докладывать". Т.е. фраза может звучать еще и так: "доложите мне".
+
+## Поклониться Ему
+
+##### См, как вы перевели аналогичную мысль в Матфея 2:2.
diff --git a/mat/02/09.md b/mat/02/09.md
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--- /dev/null
+++ b/mat/02/09.md
@@ -0,0 +1,11 @@
+# Которую они видели на востоке
+
+"Взошедшая на востоке" или "которую они видели в своей стране"
+
+# Шла перед ними
+
+"Вела их" или "направляла их"
+
+# Где был Младенец
+
+"Над местом, в котором находился Младенец"
diff --git a/mat/02/10.md b/mat/02/10.md
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--- /dev/null
+++ b/mat/02/10.md
@@ -0,0 +1,5 @@
+# Общая информация:
+
+ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα - "Увидев же звезду, они очень сильно возрадовались" (дословно: "возрадовались радостью великою").
+
+Слова мудрецы в тексте нет. "Мудрецы" никак не подходит к данному тексту, они не отличались мудростью, они умели считывать показания звезд, значит, они любо звездочеты, либо астрологи. См. примечание к стиху 1.
diff --git a/mat/02/11.md b/mat/02/11.md
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+++ b/mat/02/11.md
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+# Связующее утверждение:
+
+Ход повествования меняется: теперь автор добавляет в своё повествование Марию, Иосифа и младенца Иисуса.
+
+## Они вошли.
+
+"Астрологи с востока вошли".
+
+## Упав, поклонились Ему.
+
+πίπτω: "падать", "упасть", "падать ниц или навзничь", "выпадать" (о жребии), "разваливаться", "разрушаться", "пропадать", "исчезать". В данном случае - "они упали на колени". "И поклонились Ему до земли" (они сделали это, чтобы выразить Иисусу своё особое почтение) (см. [[rc://*/ta/man/translate/translate-symaction]]).
+
+## Сокровища.
+
+Речь идёт о дарах, которые астрологи привезли с собой.
diff --git a/mat/02/12.md b/mat/02/12.md
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--- /dev/null
+++ b/mat/02/12.md
@@ -0,0 +1,7 @@
+# Они получили откровение
+
+"Бог предупредил их во сне". Можно и так перевести греч. фразу (καὶ χρηματισθέντες κατ᾽ ὄναρ): "И будучи наставлены/предупреждены во сне (или "через сон")", т.к. гл. ХРЭМАТИДЗО употреблён в форме пассивного причастия аориста. Речь здесь действительно идёт о том, что это было откровение свыше.
+
+## Они получили откровение во сне не возвращаться к Ироду.
+
+Данную мысль можно оформить как прямую речь: "Им приснился пророческий сон, в котором Бог сказал им: "Не возвращайтесь к Ироду" (см. [[rc://*/ta/man/translate/figs-quotations]]).
diff --git a/mat/02/13.md b/mat/02/13.md
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+++ b/mat/02/13.md
@@ -0,0 +1,15 @@
+# Когда они ушли
+
+"Когда астрологи ушли"
+
+## Иосифу во сне явился ангел Господень.
+
+"Иосиф во сне увидел ангела от Господа", точно также как и астрологам, Иосифу приснился пророческий сон, в котором Бог открыл ему, что ему необходимо делать.
+
+## "Встань, возьми... беги... Будь..."
+
+Поскольку Бог обращается исключительно к одному Иосифу, все личные местоимения здесь должны употребляться в единственном числе (см. [[rc://*/ta/man/translate/figs-you]]).
+
+## "Пока не скажу тебе..."
+
+Вы можете пояснить: "пока Я (БОГ) не скажу тебе (также во сне, либо через ангела).
diff --git a/mat/02/14.md b/mat/02/14.md
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+++ b/mat/02/14.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον - "Он же встал, взял ребенка и мать его ночью и удалился в Египет". Возможно, все это случилось в ту же ночь, когда он увидел сон. Иосиф не стал долго медлить и поспешил удалиться от опасности. Сон Иосифа явно отличался от обычных снов.
diff --git a/mat/02/15.md b/mat/02/15.md
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--- /dev/null
+++ b/mat/02/15.md
@@ -0,0 +1,19 @@
+## Общая информация:
+
+##### Матфей цитирует пророчество Осии, чтобы показать, что Христос будет некоторое время находиться в Египте.
+
+## Там он оставался
+
+Там он оставался Иосиф оставался в Египте вместе с Марией и Иисусом до того момента, пока не узнал о смерти Ирода Великого.
+
+## До смерти Ирода Великого
+
+О смерти Ирода будет сказано в Матфея 2:19 (то есть Марии, Иосифу и Иисусу пришлось жить в Египте некоторое время, пока не умер Ирод Великий).
+
+## Из Египта Я позвал Моего Сына
+
+"Я призвал Моего Сына из Египта".
+
+## Моего Сына
+
+Под "Моим Сыном" у Осии 11:1 имеется в виду израильский народ. Однако Матфей цитирует данное пророчество, чтобы показать, что оно истинно и в отношении Иисуса.
diff --git a/mat/02/16.md b/mat/02/16.md
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+++ b/mat/02/16.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+## Эти события разворачивались незадолго до смерти Ирода Великого, о которой было упомянуто в Матфея 2:15 (см. [[rc://*/ta/man/translate/figs-events]]).
+
+## Связующее утверждение:
+
+Автор вновь начинает говорить об Ироде Великом, который понял, что мудрецы его обманули.
+
+## Что мудрецы его обманули.
+
+## Гл. ἐμπαίζω имеет следующие значения: 1. осмеять, поругать, издеваться, глумиться, насмехаться; 2. обманывать, обдурить, надуть (кого-либо), сыграть шутку (с кем-либо); в LXX им переведены еврейские глаголы עלל‎, שׂחק‎.
+
+## Ирод Великий послал истребить в Вифлееме и в его окрестностях всех младенцев.
+
+Ирод не убивал младенцев лично, однако он отправил солдат на убийство детей, опасаясь, что если астрологи правы, то этот новорожденный может претендовать на его трон. Можно сказать: "он отдал приказ своим солдатам истребить всех младенцев мужского пола".
+
+## От двух лет и ниже.
+
+"От 2-х лет и младше"
diff --git a/mat/02/17.md b/mat/02/17.md
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--- /dev/null
+++ b/mat/02/17.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Матфей цитирует пророчество Иеремии 31:15, чтобы показать, что в Писании предсказывалось истребление младенцев в Вифлееме.
+
+## Тогда сбылось
+
+Здесь можно использовать действительный залог: "Ирод своими действиями исполнил пророчество" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+## Сказанное через пророка Иеремию
+
+Здесь также можно употребить действительный залог: "то, что Господь говорил ранее через пророка Иеремию" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/02/18.md b/mat/02/18.md
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--- /dev/null
+++ b/mat/02/18.md
@@ -0,0 +1,15 @@
+## В Раме слышен крик, рыдание и громкий вопль
+
+Это ветхозаветная цитата из Иер. 31:15.
+
+## В Раме слышен крик.
+
+"В городе Рама раздаются вопли".
+
+## Это Рахиль плачет о своих детях.
+
+Это поэтическая конструкция, а потому в данном контексте ее не следует толковать буквально. Рахиль жила в древности и к этому времени уже умерла (эта женщина символизирует матерей Израиля, лишившихся своих детей - прим. пер.). В этом пророчестве Рахиль (как коллективный образ всех матерей) плачет о своём потомстве. И не желает утешиться. Здесь можно использовать действительный залог: "и никто не может её утешить" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+## Потому что их нет.
+
+"Их нет" - значит "они умерли". Можно уточнить: "потому что они умерли и их больше нет с ней" (см. [[rc://*/ta/man/translate/figs-euphemism]]).
diff --git a/mat/02/19.md b/mat/02/19.md
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+++ b/mat/02/19.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Связующее утверждение: Автор начинает говорить о Марии, Иосифе и Иисусе, живших в Египте, так как Ирод Великий умирает.
+
+## После смерти Ирода...
+
+"Когда же Ирод скончался". В повествовании начинают разворачиваться новые события и появляются новые персонажи. Если в вашем языке есть какой-либо способ зачина, вы можете его здесь использовать.
diff --git a/mat/02/20.md b/mat/02/20.md
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+++ b/mat/02/20.md
@@ -0,0 +1,7 @@
+# Потому что те, кто хотел убить Младенца
+
+Или "те, кто искал смерти / хотели убить младенца". Выражение "искать души" - это дословный перевод еврейской идиомы (БАКАШ ЭТ ХАННЭФЕШ: "искать жизни").
+
+## Те, кто искали возможности убить.
+
+Речь, по всей видимости, идёт об Ироде и его советниках.
diff --git a/mat/02/21.md b/mat/02/21.md
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--- /dev/null
+++ b/mat/02/21.md
@@ -0,0 +1,5 @@
+# Общая информация:
+
+ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ - "он же встал, взял ребенка и мать его, и пошел в Израиль".
+
+Иосиф - очень послушный человек: первый раз он встает, берет ребенка и мать и идет в Египет, но делает это ночью, из страха перед Иродом. Теперь же он беспрекословно встает, берет ребенка и мать его (ребенок каждый раз стоит первым, чтобы показать Его важность, и только затем Матфей говорит о матери, Марии), и идет, куда ему сказано ангелом.
diff --git a/mat/02/22.md b/mat/02/22.md
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+++ b/mat/02/22.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Это завершение истории, начавшейся в Матфея 2:1.
+
+## По дороге Иосифу стало известно, что после Ирода Великого воцарился его сын Архелай, он побоялся туда идти.
+
+Архелай был родным сыном Ирода Великого (см. [[rc://*/ta/man/translate/translate-names]]).
+
+## Побоялся.
+
+"Иосиф побоялся". Он вновь получил откровение во сне о смене маршрута  в виду его страха.
diff --git a/mat/02/23.md b/mat/02/23.md
new file mode 100644
index 00000000..e4b4b89d
--- /dev/null
+++ b/mat/02/23.md
@@ -0,0 +1,11 @@
+# Исполнилось сказанное через пророков
+
+Здесь можно употребить действительный залог: "Бог исполнил то, что говорил в древности через Своих пророков" (ср. Евр. 1:1).
+
+## Иисус будет назван "назарянином"
+
+Древние пророки называли Иисуса Мессией или Христом. Матфей имел в виду слова из Ис. 11:1, где Мессия назван "отраслью" (ветвью), [от евр. НЕЦЕР] от корня Иессеева. Альтернативный перевод: "что люди будут называть Христа Назарянином" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+## Когда пришёл, поселился в городе Назарет, чтобы исполнилось сказанное через пророков, что Иисус будет назван назаретянином.
+
+Иосиф по всей видимости не селился в Назарете специально, чтобы исполнилось пророчество, это евангелист Матфей подал нам информацию здесь так, чтобы подчеркнуть эти два события, 1) пророчество о том, что Мессия будет из Назарета и 2) желание Иосифа поселиться в этом городе.
diff --git a/mat/02/intro.md b/mat/02/intro.md
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+++ b/mat/02/intro.md
@@ -0,0 +1,25 @@
+## Матфея 02 Общие замечания
+
+## Структура и оформление
+
+##### В некоторых версиях поэтические строки печатаются с небольшим отступом вправо для их отделения от основного текста. В английской ULB так оформлены ветхозаветные цитаты, записанные в 6-м и 18-м стихах. Важные концепции
+
+## "Его звезда".
+
+##### По-видимому, речь идёт о звезде, которую мудрецы расценили как знак, свидетельствующий о рождении нового царя в Израиле.
+
+## Прочие трудности, встречающиеся при переводе данной главы.
+
+## "Астрологи".
+
+##### Происходит от сл. μάγος: "маг", "волхв", "мудрец", "жрец", "толкователь снов", "звездочет", "астролог", "прорицатель". В Вавилоне, Мидии, Персии и других восточных странах магами называли мудрецов и жрецов, сведущих в астрологии, толковании снов и других видах магии. В разных версиях данное слово переведено по-разному - "маги", "волхвы", "учёные". Возможно, "мудрецы", о которых идёт здесь речь, на самом деле, были исследователями или астрологами. Кем именно были эти люди, до конца не понятно, однако мудрецами они точно не были. Лучше называть их астрологами.(см. [[rc://*/tw/dict/bible/kt/sign]]).
+
+## Ирод
+
+Царей с именем "Ирод" в истории Израиля было несколько, поэтому лучше отображать, что речь у Матфея идет именно об Ироде Великом  (74 до н.э. - 4 до н.ё.).
+
+## Ссылки: Матфея 02:01
+
+## Notes
+
+* * *
diff --git a/mat/03/01.md b/mat/03/01.md
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@@ -0,0 +1,7 @@
+# Общая информация:
+
+Это новая часть в повествовании, где Матфей рассказывает о служении Иоанна Крестителя.
+
+В те дни.
+
+Прошло много лет с тех пор, как Мария и Иосиф ушли из Египта и поселились в Назарете. Речь, возможно, идёт о времени, предшествующем началу служения Иисуса. Альтернативный перевод: "по прошествии многих лет" или "спустя много лет". Однако лучше переводить ближе к греч. тексту: "В те дни" (Ἐν δὲ ταῖς ἡμέραις ἐκείναις - букв.: "в дни же те"). По всей видимости, евангелист Матфей намеренно не уточняет время появления Иоанна Крестителя.
diff --git a/mat/03/02.md b/mat/03/02.md
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+++ b/mat/03/02.md
@@ -0,0 +1,7 @@
+# Покайтесь.
+
+Греч. гл. μετανοέω: "передумывать", "каяться", "менять мнение", "вразумляться", "покаяться", "раскаиваться", в Септуагинте (LXX) обычно переводит евр. гл נחם‎. Здесь этот глагол употреблён во множественном числе, потому что Иоанн обращается к толпе (см. [[rc://*/ta/man/translate/figs-you]]).
+
+Приблизилось Небесное Царство.
+
+ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν - "Ибо приблизилось Царство Небесное". Гл. ἐγγίζω имеет следующие значения: "приближать", "подводить"; неперех. "приближаться", "подходить". В данном стихе, скорее всего, имеется в виду факт пришествия непосредственной Божьей власти и господства на землю. Кроме того, данное выражение встречается только в Евангелии от Матфея.
diff --git a/mat/03/03.md b/mat/03/03.md
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+++ b/mat/03/03.md
@@ -0,0 +1,11 @@
+# Он был тем, о ком сказал пророк Исаия.
+
+"Пророк Исайя говорил об Иоанне следующее:.." или "О нём было сказано через пророка Иоанна" (см. Ис. 40:3).
+
+Голос кричащего в пустыне.
+
+βοάω: "кричать", "издавать крик", "вопиять", "возглашать", "громко звать"; в Септуагинте (LXX) им передаются евр. гл. זעק‎, צעק‎ и קרא‎. Данная мысль может быть оформлена как простое предложение, входящее в состав сложного: "Раздаётся голос того, кто кричит в пустыне".
+
+Приготовьте путь Господу, сделайте для Него прямые дороги.
+
+Это одна и та же мысль, повторяющаяся дважды. Она означает, что необходимо перестать лицемерить и начать служить Богу от чистого сердца, прямо, без лукавства. Приготовьте путь Господу. "Подготовьте путь Господу" - значит "приготовьтесь услышать Божье послание, когда Христос придёт к вам" (это можно сделать через покаяние в грехах). Альтернативный перевод: "приготовьтесь услышать послание Господа, когда Он придет" или " Покайтесь и будьте готовы к приходу Господа" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/03/04.md b/mat/03/04.md
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index 00000000..0ea878c9
--- /dev/null
+++ b/mat/03/04.md
@@ -0,0 +1,5 @@
+# Иоанн носил одежду из верблюжьей шерсти...
+
+В истории начинает разворачиваться новая сюжетная линия: автор даёт нам сведения о том, каким человеком был Иоанн Креститель (см. [[rc://*/ta/man/translate/writing-background]]).
+
+носил одежду из верблюжьей шерсти и кожаный пояс. Одежда Иоанна была подобна облачению древних пророков (в особенности - одежде Илии) (см. [[rc://*/ta/man/translate/translate-symaction]] и [[rc://*/ta/man/translate/figs-explicit]]). Данное описание указывает не просто на облик, но на образ жизни Иоанна: данной ремаркой Матфей показывает, что Иоанн жил уединённо в пустынных местах (одежда [власяница (из верблюжьей шерсти)] и пища [саранча и дикий мёд] характерны для обитателей пустыни).
diff --git a/mat/03/05.md b/mat/03/05.md
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--- /dev/null
+++ b/mat/03/05.md
@@ -0,0 +1,5 @@
+# жители Иерусалима, всей Иудеи и всей окрестности Иордана.
+
+Выражения "всей Иудеи", "всей окрестности Иордана", вероятно, являются преувеличением; автор хочет сказать, что к Иоанну Крестителю приходило огромное число людей из Иерусалима, Иудеи и всех окрестностей Иордана (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+Возможен и такой перевод стиха (Τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου· - т.е. букв.: "Тогда выходил к нему Иерусалим, вся Иудея и вся окрестность Иордана"): "Тогда шли к нему [из] Иерусалима, всей Иудеи и всех окрестности Иордана".
diff --git a/mat/03/06.md b/mat/03/06.md
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index 00000000..4283a63f
--- /dev/null
+++ b/mat/03/06.md
@@ -0,0 +1,13 @@
+# и крестились у него.
+
+Здесь можно употребить действительный залог: "Иоанн крестил их" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+крестились.
+
+Речь идёт о людях из Иерусалима, Иудеи и окрестностей Иордана.
+
+исповедуя свои грехи.
+
+ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν - букв.: "исповедующие/признающие грехи их (свои)".
+
+Гл. ЭКСОМОЛОГЕО означает: "исповедовать", "предоставлять"/подавать; "признавать", а сущ. ХАМАРТИЯ - "грех", "греховное деяние", более абстрактно - "греховность".
diff --git a/mat/03/07.md b/mat/03/07.md
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index 00000000..4f1a4bc5
--- /dev/null
+++ b/mat/03/07.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Иоанн Креститель обличает фарисеев и саддукеев.
+
+Гадючье отродье!
+
+γέννημα: "порождение", "произведение", "плод", "отпрыск".
+
+ἔχιδνα: "ехидна", "гадюка" (ядовитая змея). Это метафора. "Отродье" - это потомство. Гадюка - это ядовитая змея, символизирующая зло. Можно сказать: "Вы - дети ядовитой змеи!" или (если более буквально) "Вы - отпрыски злых родителей".
+
+Кто убедил вас бежать от будущего гнева?
+
+Это риторический вопрос, цель которого состоит в том, чтобы обличить фарисеев и саддукеев, просивших Иоанна крестить их во избежание грядущей Божьей кары (хотя, на самом деле, они не оставили своего нечестия). Альтернативный перевод: "Вам не избежать Божьего гнева!" или "Даже и не думайте, что если вы креститесь, то сможете избежать Божьего наказания!" (см. [[rc://*/ta/man/translate/figs-rquestion]]). В греч. тексте так (τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;): "кто внушил/предупредил вам бежать от грядущего гнева". Гл. АПОДЕЙКНЮМИ  означает "показывать", "указывать", "доказывать"/внушать. "предупреждать".
+
+Гл. ФЕУГО - "бежать", "спасаться бегством", "спасаться от", "убегать", "избегать".
+
+Бежать от будущего гнева.
+
+"Гнев" - это Божье наказание. Альтернативный перевод: "бежать от грядущего наказания" или "бежать от Божьей кары" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/03/08.md b/mat/03/08.md
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--- /dev/null
+++ b/mat/03/08.md
@@ -0,0 +1,3 @@
+Сотворите достойные плоды покаяния.
+
+"Достойные плоды покаяния" - это поступки, дела, доказывающие, что фарисеи и саддукеи раскаялись. То есть, от них требовалось принести плод, раскаяться. Досл. перевод (Ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας·) звучит так: "Сделайте тогда плод достойный покаяния". Здесь сущ. КАРПОН [(стоит в вин.п.) от КАРПОС - "плод", "результат, "дело", "прибыль"] употреблено в форме ед.ч. Альтернативный перевод: "Покажите на деле, что вы раскаялись в своих грехах" или "делом докажите [своё] покаяние" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/03/09.md b/mat/03/09.md
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+++ b/mat/03/09.md
@@ -0,0 +1,11 @@
+# Наш отец Авраам.
+
+"Авраам - наш предок" или "мы - потомки Авраама" (иудейские начальники считали, что Бог не накажет их потому, что они являлись потомками Авраама) (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+ведь говорю вам.
+
+Это выражение подчёркивает важность слов, которые Иоанн хотел сказать.
+
+Бог может из этих камней сделать детей Аврааму.
+
+ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. - букв: "...что может Бог из камней этих поднять/сотворить детей Аврааму".
diff --git a/mat/03/10.md b/mat/03/10.md
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index 00000000..4de4acc5
--- /dev/null
+++ b/mat/03/10.md
@@ -0,0 +1,3 @@
+# Уже и топор лежит у корня деревьев. Каждое дерево, которое не приносит хороший плод, срубают и бросают в огонь.
+
+Это метафора, означающая, что суд, по сути, Божий уже готов обрушиться на грешников. Осталось совсем немного, и это произойдет.
diff --git a/mat/03/11.md b/mat/03/11.md
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index 00000000..c07ddce1
--- /dev/null
+++ b/mat/03/11.md
@@ -0,0 +1,19 @@
+# для покаяния.
+
+"в знак того, что вы покаялись".
+
+но Тот, Кто идёт за мной.
+
+Речь идёт об Иисусе (Иисус пришёл вслед за Иоанном).
+
+сильнее меня.
+
+"намного важнее меня".
+
+Греч. прил. (в форме сравнит. степени) ИСХЮРОС - "сильный", "могущественный". Греч. фраза ἰσχυρότερός μου ἐστίν букв. переводится так: "сильнее меня есть".
+
+Он будет погружать вас в Святой Дух и в огонь. Крещение водой, совершаемое Иоанном, сравнивается с будущим крещением Духом Святым и огнём, которое предстоит совершить Иисусу. В Ветхом Завете огонь нередко ассоциируется с процессом очищения (болезненный процесс для Божьего народа) и суда (см. Ис.4:4, Зах. 13:9, Мал. 3:2-3, 4:1). Т.е. Иоанн указывает на более совершенное очищение (чем омовение водой, которое совершал он сам) и на то, что Грядущий вслед за ним - это Тот, кто способен крестить Духом Святым и вершить суд.
+
+* в некоторых греч. рукописях слово "огонь" отсутствует!
+
+Если возможно, используйте слово "крестить" в своем переводе для сравнения обоих видов крещения (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/03/12.md b/mat/03/12.md
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--- /dev/null
+++ b/mat/03/12.md
@@ -0,0 +1,27 @@
+# Его лопата в Его руке. Он очистит Своё гумно.
+
+Это метафора, означающая, что Христос отделит праведников от нечестивых так же, как фермер отделяет зерно от мякины. Альтернативный перевод: "У Него (как у жнеца), в руке лопата" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Его лопата в Его руке.
+
+"Его лопата в Его руке" - это идиома, употребляющаяся в значении "Он готов действовать". Альтернативный перевод: "Он держит в Своей руке лопату для веяния и готов действовать" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+лопата.
+
+С помощью этого инструмента работник подбрасывает пшеницу в воздух, чтобы отделить зерно от мякины. При веянии зерна тяжёлые зерна падают на землю, а солома/мякина уносится ветром. Лопата для веяния похожа на вилы с широкими деревянными зубцами (см. [[rc://*/ta/man/translate/translate-unknown]]).
+
+Он очистит Своё гумно.
+
+Иисус уподоблен здесь работнику с лопатой, приготовившемуся очистить гумно.
+
+Своё гумно.
+
+"место для молотьбы" или "место, где отделяют пшеницу от мякины".
+
+соберёт Свою пшеницу в хранилище, а солому сожжёт неугасимым огнём.
+
+Это метафора, означающая, что Бог отделит праведников от нечестивых людей. (см. [[rc://*/ta/man/translate/figs-metaphor]]). Интересно, что в Ветхом Завете образ сжигания соотносится с судьбой грешников, которые отвергли Божий Закон (см. Ис. 5:24, Мал. 4:1).
+
+неугасимым.
+
+Греч. прил. АСБЕСТОС ("неугасимый", "нескончаемый") можно заменить сочетанием "вечный огонь" ("а солому сожжёт вечным огнём") (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/03/13.md b/mat/03/13.md
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--- /dev/null
+++ b/mat/03/13.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Повествование меняется, и автор начинает рассказывать о крещении Иисуса.
+
+из Галилеи.
+
+Галилея - северная часть Палестины. Во времена Иисуса этот регион считался не самым благополучным в политическом отношении, тесно ассоциировался с язычниками.
+
+чтобы креститься у него.
+
+Здесь можно употребить действительный залог: "чтобы Иоанн Его крестил" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/03/14.md b/mat/03/14.md
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index 00000000..aa756383
--- /dev/null
+++ b/mat/03/14.md
@@ -0,0 +1,7 @@
+# Мне следует креститься у Тебя, а ты приходишь ко мне?
+
+Ранее указав на пророческие отрывки Ветхого Завета относительно Мессии, Иоанн признал его в Иисусе. Поэтому здесь его вопрос - это риторический вопрос.
+
+Иоанн останавливал Его и говорил.
+
+Ὁ δὲ Ἰωάννης διεκώλυεν αὐτόν, λέγων - "Иоанн же удерживал Его, говоря...". Гл. ДИАКОЮО - "предотвращать", "удерживать", "останавливать".
diff --git a/mat/03/15.md b/mat/03/15.md
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index 00000000..a133e153
--- /dev/null
+++ b/mat/03/15.md
@@ -0,0 +1,9 @@
+# нам.
+
+То есть Иисусу и Иоанну (см. [[rc://*/ta/man/translate/figs-inclusive]]).
+
+следует исполнить любую правду.
+
+οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. - "ибо таким образом надлежит/нужно нам исполнить всю правду/праведность".
+
+Сущ. ДИКАЙОСЮНЕ означает "праведность", "правду", "справедливость"
diff --git a/mat/03/16.md b/mat/03/16.md
new file mode 100644
index 00000000..5a4f902c
--- /dev/null
+++ b/mat/03/16.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+На этом рассказ об Иоанне Крестителе завершается. Далее автор открывает читателям, что произошло после крещения Иисуса.
+
+Крестившись.
+
+Можно употребить действительный залог: "После того, как Иисус принял крещение" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+и вдруг.
+
+Эти слова заостряют внимание читателя на чём-то очень важном. Греч. выражение καὶ ἰδοὺ букв. переводится: "И смотри!" (от гл. ГОРАО - "видеть", "замечать", "смотреть", "пережить на опыте").  Данная фраза нужна не просто для того, чтобы акцентировать внимание слушающего/читающего на чём-то, но еще и визуализировать происходящее.
+
+открылись Ему небеса.
+
+Здесь можно использовать действительный залог: "Иисус увидел, как открывается небо" или "Бог открыл Небеса ради Иисуса" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+спускающегося, как голубь, Божьего Духа.
+
+...πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπ᾽ αὐτόν· - "...Духа Божьего, спускающегося, как голубь, приближающегося к Нему". Но в некоторых греч. рукописях перед прич. "приближающегося" стоит ещё союз КАЙ ("и"), поэтому возможен и такой перевод: "...Духа Божьего, спускающегося, как голубь, и приближающегося к Нему".
diff --git a/mat/03/17.md b/mat/03/17.md
new file mode 100644
index 00000000..d2af54b3
--- /dev/null
+++ b/mat/03/17.md
@@ -0,0 +1,11 @@
+# Вдруг.
+
+Эти слова заостряют внимание читателя на чём-то очень важном. См. прим. к ст. 16.
+
+С неба раздался голос.
+
+"Иисус и все кто был с Ним услышали голос Божий, прозвучавший с Небес".
+
+Сын. υἱός: "сын"; в Септуагинте (LXX) этим словом переводится евр. בּן‎.
+
+любимый ἀγαπητός: "возлюбленный", "любимый", "дорогой"; в Септуагинте (LXX) им переводятся евр. слова יָדִיד‎, יָחִיד‎. Это важный статус Иисуса, раскрывающий Его взаимоотношения с Отцом; Он был не просто Сыном у Отца, Он был возлюбленным, дорогим сыном у Отца.
diff --git a/mat/03/intro.md b/mat/03/intro.md
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+# Матфея 03 Общие замечания
+
+Структура и оформление. В некоторых версиях ветхозаветные цитаты печатаются с небольшим отступом вправо для их отделения от основного текста. В английской ULB так оформлен стих Матфея 3:3.
+
+Важные концепции. "Сотворите достойный плод покаяния". В Библии слово "плод" нередко используется в переносном значении, когда речь идёт о последствии нечестивых или праведных дел. В настоящей главе выражение "сотворите достойные плоды покаяния" используется в значении "живите богоугодной жизнью" (см. [[rc://*/tw/dict/bible/other/fruit]]).
+
+Прочие трудности, встречающиеся при переводе данной главы. "Приблизилось Небесное Царство". Под выражением "Приблизилось Царство Небесное" Матфей понимал фактическое действие, поскольку Сам Царь сделал все, чтобы сделать Своё царство максимально доступным и близким для людей, Он даже пришел на землю Сам. В английском языке употребляется выражение "at hand" ("близко", "рядом"), однако это понятие иногда трудно перевести на другой язык. В большинстве версий используется слово "приблизилось".
+
+## Ссылки:
+
+  * **[Матфея 03:01 Замечания](./01.md)**
diff --git a/mat/04/01.md b/mat/04/01.md
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+# Общая информация:
+
+В повествовании разворачивается новая сюжетная линия (ст. 1-11), в которой автор рассказывает об Иисусе, проведшем 40 дней в пустыне. В течение этого времени мы видим, что сатана Его искушал.
+
+# Иисус был приведён Духом Святым.
+
+ἀνάγω: "вести наверх", "возводить", "приводить", "выводить"; ср. з. страд. "отправляться", "отплывать". В греческом тексте стоит глагол "возведён", это могло быть либо (а) простым указанием на географические особенности, что Иисусу предстояло подняться в холмистый пустынный регион (в Израиле ландшафт преимущественно состоит из каменистых возвышенностей и холмов), либо (б) образом будущего восхождения Иисуса на крест. Здесь стоит уточнить, что Иисус не был приведён в пустыню просто духом, важно отметить, что это был Дух Святой. Надо сказать, что в Ветхом Завете известны случаи, когда люди были водимы (и даже носимы) Духом Божьим (см. Иез. 3:14, а в Новом Завете - Деян. 8:39). Пассивный (страдательный) залог указывает на то, что Иисус не Сам туда пришел (в пустыню), но был возведён (приведён) туда Святым Духом.
+
+# Для искушения дьяволом.
+
+Иисус должен был исполнить то, что первый человек, Адам, сделать не смог. Адам должен был быть испытан и доказать Богу Свою верность. Иисус как второй Адам делает это и тем самым показывает Богу верность человечества в Своем лице. Дьявол выполняет здесь скорее роль статиста, он должен был совершить искушение и/или стать его инициатором. Здесь также можно использовать действительный залог: "чтобы дьявол мог Его там искушать" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/04/02.md b/mat/04/02.md
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+# Постившись сорок дней и сорок ночей, Он наконец захотел есть
+
+Речь идёт об Иисусе, который ничего не ел в течение 40 суток, чтобы стать максимально уязвимым для искушения. В искушениях Иисуса отчётливо видна параллель с событиями Исхода: 40 дней перекликаются с 40 годами израильтян в пустыне (Чис. 14:34). Только Иисус, в отличие от израильтян, 40 лет испытывавших терпение Бога, прошёл испытание (ссылки Иисуса на Втор. 8:1-5 в ответах дьяволу подчёркивают эту мысль). Можно сказать, что опыт Израиля в пустыне в какой-то мере стал прообразом испытания Иисуса. Сорок дней и сорок ночей "40 дней и 40 ночей" (то есть 40 суток). Можно сказать: "40 суток" (см. [[rc://*/ta/man/translate/translate-numbers]]).
diff --git a/mat/04/03.md b/mat/04/03.md
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+# Искуситель
+
+Причастие πειράζων происходит от πειράζω: 1. пытаться, делать попытку; 2. испытывать, подвергать испытанию; 3. искушать, пытаться совратить или уловить; как сущ.искуситель; в Септуагинте (LXX) им передан евр. гл. נסה‎. Речь в данном стихе идёт о сатане (здесь используется то же слово, что и в 1-м стихе, и вы можете употребить его при переводе обоих стихов).
+
+# Если Ты Божий Сын, то скажи...
+
+Сатана хорошо знал о божественности Иисуса. Возможные значения выражения: 1) дьявол хотел, чтобы Иисус сотворил чудо ради собственной выгоды/славы: "Ты - Сын Божий и можешь сказать"; 2) это вызов или обвинение: "докажи, что Ты - Сын Божий, покажи это на деле".
+
+# Божий Сын.
+
+Это важное звание Иисуса, раскрывающее Его взаимоотношения с Отцом (см. [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]). Чтобы эти камни стали хлебом (пищей). Данную фразу можно оформить как прямую речь: "Прикажи этим камням: "Станьте хлебом!"" (см. [[rc://*/ta/man/translate/figs-quotations]]).
+
+# Хлебом.
+
+То есть "пищей". Вы можете использовать слово "пища" в своём переводе, так как в греческом языке эти два слова часто используются для обозначения друг друга. ἄρτος: "хлеб", "пища".
diff --git a/mat/04/04.md b/mat/04/04.md
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+++ b/mat/04/04.md
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+# Написано
+
+В Священном Писании.
+
+# Не только одним хлебом будет жить человек.
+
+Иисус цитирует здесь Втор. 8:3. Кроме пищи существует что-то более важное для жизни.
+
+# Но любым словом, исходящим от Бога.
+
+"Словом, исходящим от Бога" - значит "тем, что Бог говорит". Альтернативный перевод: "но слышанием того, что говорит Бог" (см. [[rc://*/ta/man/translate/figs-metonymy]]). В этом стихе Иисус, ссылаясь на опыт евреев в пустыне, указывает на важность беспрекословного послушания Богу и Его Слову.
diff --git a/mat/04/05.md b/mat/04/05.md
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+++ b/mat/04/05.md
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+# Общая информация:
+
+Гл. ПАРАЛАМБАНО означает: "брать (с собой)", "арестовывать", "бросать в тюрьму"; "(благосклонно) принимать". По всей видимости, Иисус полностью отдал Себя в руки искусителя (тот берёт Его [с собой] в Иерусалим), проходя испытание!
+
+# Святой город.
+
+Матфей имеет в виду Иерусалим.
diff --git a/mat/04/06.md b/mat/04/06.md
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--- /dev/null
+++ b/mat/04/06.md
@@ -0,0 +1,23 @@
+# Если Ты Божий Сын, то бросься вниз
+
+Читателям должно быть ясно, что дьяволу было хорошо известно о божественности Иисуса. Возможные значения: 1) сатана хочет, чтобы Иисус совершил чудо ради собственной выгоды/славы: "раз Ты - Сын Божий, Ты можешь спрыгнуть"; 2) это вызов или обвинение: "докажи, что Ты действительно Сын Божий: бросься вниз".
+
+# Божий Сын.
+
+Это важное звание Иисуса, раскрывающее Его взаимоотношения с Богом (см. [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]).
+
+# Бросься вниз.
+
+Гл. βάλλω: 1. перех. "бросать", "кидать", "ввергать", "закидывать"; 2. перех. "класть", "ставить", "помещать", "вливать" (о жидкости); 3. неперех. "кидаться", "бросаться". В данном случае форма глагола непереходная, отсюда значение: "Спрыгни вниз".
+
+# Потому что написано.
+
+Сатана - прекрасный знаток Писания, он цитирует Псалом 90:11-12. Здесь можно использовать действительный залог: "потому что автор Псалма говорил" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Ангелам Своим даст указание о Тебе.
+
+"Бог прикажет Своим Ангелам позаботиться о тебе". Данную мысль можно оформить как прямую речь: "Бог скажет Своим Ангелам: 'Позаботьтесь о Нём!'" (см. [[rc://*/ta/man/translate/figs-quotations]]).
+
+# Они на руках понесут Тебя.
+
+"Ангелы будут держать тебя". Цитируя Пс. 90:11-12, сатана переворачивает его смысл вверх ногами. Псалом призывает всецело довериться Богу, а искуситель - проверить, испытать Бога (под сомнением оказывается верность Бога).
diff --git a/mat/04/07.md b/mat/04/07.md
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+++ b/mat/04/07.md
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+# Общая информация:
+
+В этом стихе Иисус снова противостоит сатане словами из Второзакония 6:16.
+
+# Написано также.
+
+Иисус вновь цитирует Писание. Здесь можно использовать действительный залог: "Моисей писал" (см. [[rc://*/ta/man/translate/figs-activepassive]] и [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# Не искушай.
+
+Гл. ἐκπειράζω: "искушать", "испытывать". "Никто не должен искушать" или "никому не позволительно искушать" Бога без нужды (бессмысленно).
diff --git a/mat/04/08.md b/mat/04/08.md
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+++ b/mat/04/08.md
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+# Опять берёт Его дьявол. Опять...
+
+Нар. Πάλιν - "опять", "снова", "еще раз", "более того", "в свою очередь". Интересно, что с этого же греч. слова начинался ответ Иисуса в ст. 7, букв.: "...ЕЩЁ написано... (ссылка на Втор. 6:16). Иисус снова и снова цитирует Писание, а дьявол снова и снова Его испытывает!
+
+# Берёт.
+
+Гл. παραλαμβάνω: 1. принимать; 2. брать. "После этого сатана берет Иисуса"... Как именно он берет Его не ясно, однако смена декораций (для нового искушения) меняется.
diff --git a/mat/04/09.md b/mat/04/09.md
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+++ b/mat/04/09.md
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+# и говорит Ему
+
+"дьявол говорит Иисусу".
+
+# Всё это дам Тебе.
+
+"Я дам Тебе всё" (сатана предлагает Иисусу всё, что показал, а не только какую-то часть из того).
+
+# Упав, поклонишься мне.
+
+Гл. ПИПТО (здесь - в форме причастия) может означать: "падать", "упасть в знак преданности", "рухнуть"; "сделаться бессильным", "быть разрушенным", в религиозном и морально-этич. смысле - "свернуть в сторону", "сбиться" (с истинного пути). Гл. ПРОСКЮНЕО имеет значения: "поклоняться", "выказывать почтение", "простираться ниц перед кем-то", "уважительно приветствовать кого-то".
diff --git a/mat/04/10.md b/mat/04/10.md
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+++ b/mat/04/10.md
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+# Общая информация:
+
+В 10-м стихе Иисус снова противостоит сатане словами из Второзакония 6:13. Нар. τότε можно перевести так: "тогда", "в то время", "после этого".
+
+# Написано...
+
+Иисус вновь цитирует Священное Писание, а не выдумывает что-то от себя. Здесь можно употребить действительный залог: "Моисей писал" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Твоему Господу Богу поклоняйся и Ему одному служи...
+
+Гл. ПРОСКЮНЕУО - "поклоняться", "выказывать почтение", "простираться ниц перед кем-то", "уважительно приветствовать кого-то". Гл. ЛАТРЕУО - "служить, исполняя религиозные обязанности", "поклоняться". Личное местоимение здесь употреблено в единственном числе, поскольку это повеление для каждого верующего (см. [[rc://*/ta/man/translate/figs-you]]). Здесь Иисус переводит проблему и предложение дьявола в плоскость поклонения: Он говорит, что любой верующий по предписанию Закона Моисея должен поклоняться и служить одному только Господу, тем более - Сын Божий.
diff --git a/mat/04/11.md b/mat/04/11.md
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+++ b/mat/04/11.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+## На этом история об искушении Иисуса завершается. Тогда...
+
+# После всего этого. Служили Ему.
+
+## Гл. ДИАКОНЕО - "служить кому-то за столом", "служить", "заботиться", "помогать", "служить качестве диакона". От этого гл. происходит слово ДИАКОН (см. Деян., 7). Здесь Матфей употребляет уже не гл. "поклонения", а гл. "служения"/помощи. Ангелы служат Иисусу, поддерживают Его, восполняют Его нужды (т.к. телесно Иисус был весьма измотан).
diff --git a/mat/04/12.md b/mat/04/12.md
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--- /dev/null
+++ b/mat/04/12.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+В повествовании начинается новая часть, в которой автор описывает начальный период служения Иисуса. Матфей говорит о причинах, по которым Иисус пошёл в Галилею (см. [[rc://*/ta/man/translate/writing-background]]).
+
+# Иисус, услышав...
+
+С этих слов в повествовании начинает разворачиваться новая сюжетная линия.
+
+# Иоанн арестован
+
+Здесь можно употребить действительный залог: "Ирод арестовал Иоанна" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/04/13.md b/mat/04/13.md
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index 00000000..71b46e86
--- /dev/null
+++ b/mat/04/13.md
@@ -0,0 +1,3 @@
+# В земле Завулона и Неффалима
+
+В земле Завулона и Неффалима. "Завулон" и "Неффалим" - это два израильских колена, занявших часть Обетованной Земли согласно жребию (см. книгу Иисуса Навина, 16-23).
diff --git a/mat/04/14.md b/mat/04/14.md
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--- /dev/null
+++ b/mat/04/14.md
@@ -0,0 +1,7 @@
+# Общая инфомация:
+
+В 15-16 стихах Матфей цитирует пророчество Исайи; он хочет показать, что о служении Иисуса в Галилее говорили древние пророки задолго до того, как это случилось.
+
+# Сбылось.
+
+Речь идёт о жизни Иисуса в Капернауме. Иисус преднамеренно не делал что-то, чтобы сбылось пророчество, оно сбылось, т.к. указывало на то, что именно Иисус будет делать во время Своего земного пребывания. Сказанное. Изреченное. Здесь можно использовать действительный залог: "то, что говорил Бог" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/04/15.md b/mat/04/15.md
new file mode 100644
index 00000000..3e1a0e54
--- /dev/null
+++ b/mat/04/15.md
@@ -0,0 +1,7 @@
+# Земля Завулона и земля Неффалима, которая на приморском пути за Иорданом, языческая Галилея
+
+Матфей цитирует Ис. 9,1-2. Речь идёт об одной области.
+
+# На приморском пути.
+
+Расположенная у Галилейского моря, на торговом пути. Об этом же и ст. 13!
diff --git a/mat/04/16.md b/mat/04/16.md
new file mode 100644
index 00000000..c7262ed8
--- /dev/null
+++ b/mat/04/16.md
@@ -0,0 +1,13 @@
+# Народ, сидящий во тьме
+
+15-й и 16-й стихи можно объединить: «В земле Завулона и Неффалима... народ, сидящий во тьме, увидел яркий свет".
+
+# Народ, сидящий во тьме, увидел яркий свет
+
+Матфей цитирует Ис. 42:7.
+
+Слово "тьма" в данном контексте является метафорой, означающей "незнание истины о Боге", а слово "свет" употребляется в значении "истинное Божье послание, спасающее людей от грехов" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Свет засиял сидящим в стране и в тени смерти
+
+Это повторение уже сказанного. Данное предложение, как и предыдущее, является метафорой. Речь идёт о людях, которые не знают Бога: им угрожала смерть и вечное разделение с Богом (см. [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/04/17.md b/mat/04/17.md
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+# Приблизилось Небесное Царство
+
+ἡ βασιλεία τῶν οὐρανῶν - "царство небесное". В данном стихе речь идёт о Божьей власти и постепенном установлении Божьего порядка. Если возможно, при переводе обязательно используйте слово "небесное".
+
+# Проповедовать.
+
+Гл. КЭРЮССО - "громко провозглашать", "объявлять", "заявлять публично", "проповедовать".
+
+# Покайтесь.
+
+Гл. МЕТАНОЭО - "раскаиваться", "сожалеть", "каяться", "передумать".
diff --git a/mat/04/18.md b/mat/04/18.md
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+++ b/mat/04/18.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В истории о служении Иисуса в Галилее возникает новая сцена: Иисус начинает избирать для Себя учеников.
+
+# Они закидывали сети в море
+
+Можно уточнить: "Они закидывали свои сети в море, чтобы поймать рыбу" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/04/19.md b/mat/04/19.md
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+++ b/mat/04/19.md
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+# Идите за Мной
+
+Иисус призывает Симона и Андрея следовать за Ним и быть Его учениками.
+
+# Я сделаю вас ловцами людей.
+
+ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων - "сделаю вас ловцами людей".
+
+Альтернативный перевод: "я научу вас приводить к Богу людей так же, ка вы ловите рыбу в свои сети" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/04/20.md b/mat/04/20.md
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+++ b/mat/04/20.md
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+# Общая информация:
+
+οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ - "они же тотчас (в тот же миг) оставили сети и пошли за Ним". Такого отклика всегда ожидали ветхозаветные пророки, когда приглашали кого-либо последовать за ними и стать их учениками. Так, Илия, например, приглашал Елисея.
+
+Слово εὐΘέως ("тотчас", "немедленно", "сразу же") указывает на то, что Симон и Андрей не раздумывали ни секунды, но сразу всё бросили и последовали за Иисусом.
diff --git a/mat/04/21.md b/mat/04/21.md
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+++ b/mat/04/21.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус продолжает собирать Свою команду и призывать учеников на служение.
+
+# Иисус призвал их...
+
+"Иисус призвал Иакова и Иоанна" (они были призваны следовать за Христом и стать Его учениками).
diff --git a/mat/04/22.md b/mat/04/22.md
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+++ b/mat/04/22.md
@@ -0,0 +1,11 @@
+# Они сразу оставили
+
+Вновь стоит εὐΘέως: "тотчас", "немедленно", "сразу же", что указывает на тот факт, что и эти люди мгновенно отреагировали на призыв Иисуса и "тотчас же они оставили"...
+
+# Оставили лодку своего отца и пошли за Ним.
+
+Читателям должно быть ясно, что с этого момента жизнь Иакова и Иоанна в корне изменилась: эти люди оставили свой семейный бизнес, чтобы до конца своей жизни быть последователями Иисуса.
+
+# Пошли.
+
+Гл. АКОЛУТХЕО - "следовать", "составлять компанию кому-либо", "следовать в качестве ученика".
diff --git a/mat/04/23.md b/mat/04/23.md
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index 00000000..4ca0db17
--- /dev/null
+++ b/mat/04/23.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+"учил в синагогах Галилеи" проповедовал. См. прим. к ст. 17 (о гл. КЭРЮССО - "проповедовать").
+
+# Исцелял любую болезнь и любую слабость в людях.
+
+Постарайтесь перевести слова "болезнь" и "слабость" двумя разными понятиями. болезнь... слабость. Болезнь (сущ. НОСОС - "болезнь", "заболевание") - это расстройство здоровья, нарушение правильной работы организма. Слабость (сущ. МАЛАКИА - "недуг", "недомогание")
diff --git a/mat/04/24.md b/mat/04/24.md
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+++ b/mat/04/24.md
@@ -0,0 +1,11 @@
+# Одержимых демонами
+
+συνεχομένους происходит от συνέχω: "держать вместе", "сдерживать", "охватывать", "зажимать", "затыкать", "стеснять", "объять"; перен. "томиться", "понуждать", "страдать". δαιμονίζομαι: "бесноваться", "быть одержимым демоном" (или бесом), т.е. быть во власти демона (беса).
+
+# Лунатиков / эпилептиков
+
+σεληνιάζομαι: "быть лунатиком", "болеть эпилепсией" (хроническая нервная болезнь, проявляющаяся во внезапно наступающих припадках судорог с потерей сознания). Предположительно, эпилепсия возвращалась и усиливалась с наступлением полнолуния).
+
+# Парализованных
+
+παραλυτικός: "парализованный", "разбитый параличом", "расслабленный". Здесь говорится в общем обо всех парализованных людях, а не о ком-то конкретном. Можно сказать: "всех, кто страдал от паралича", "всех, кто не мог самостоятельно передвигаться" (см. [[rc://*/ta/man/translate/figs-genericnoun]]).
diff --git a/mat/04/25.md b/mat/04/25.md
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+++ b/mat/04/25.md
@@ -0,0 +1,9 @@
+# Десятиградия
+
+Это название региона, переводящееся как "10 городов". Данная область располагалась с юго-восточной стороны от Галилейского моря (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# Шло.
+
+АКОЛУТХЕО - "следовать", "составлять компанию кому-либо", "следовать в качестве ученика". Множество народа. ὄχλοι πολλοὶ - "многочисленные толпы (народа)".
+
+В этом стихе Матфей особенно подчёркивает, что в самом начале служения Иисуса многие люди (толпы!), видя совершаемые Им чудеса, последовали за Ним, сделавшись Его учениками!
diff --git a/mat/04/intro.md b/mat/04/intro.md
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+++ b/mat/04/intro.md
@@ -0,0 +1,15 @@
+# Матфея 04 Общие замечания
+
+## Структура и оформление
+
+## В некоторых версиях поэтические строки и ветхозаветные выдержки печатаются с небольшим отступом вправо для их отделения от основного текста. В английской ULB так оформлены 6-й, 15-й и 16-й стихи, являющиеся ветхозаветной поэзией, а также 10-й стих, являющийся ветхозаветной цитатой.
+
+# Прочие трудности, встречающиеся при переводе данной главы.
+
+"Если Ты Божий Сын" Когда сатана говорил "Если Ты - Сын Божий" (3,6 стихи), это не значит, что он не был осведомлён, Кем был Иисус, поскольку Бог уже объявил о том, что Христос был Его Сыном (Матфея 3:17). Сатана хорошо знал о божественности Иисуса, равно как и то, что Божий Сын мог сотворить хлеб из камней, а также спрыгнуть с крыла храма и остаться невредимым. Искушая Христа, противник пытался склонить Его к непослушанию пред Богом. Данное выражение можно перевести так: "раз Ты - Сын Божий" или "ведь Ты - Сын Божий! Покажи, на что Ты способен!" (см. [[rc://*/tw/dict/bible/kt/satan]] и [[rc://*/tw/dict/bible/kt/sonofgod]]).
+
+# Ссылки: Матфея 04:01
+
+Замечания
+
+****
diff --git a/mat/05/01.md b/mat/05/01.md
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+++ b/mat/05/01.md
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+# Общая информация:
+
+Иисус начинает учить учеников и собравшийся к нему народа, поднявшись на гору.
+
+поднялся на гору.
+
+ἀνέβη εἰς τὸ ὄρος - "поднялся/взошёл на гору". Матфей, описывая Иисуса поучающим учеников и толпы народа с горы, проводит параллель с Моисеем, который получил Закон и заповеди на горе Синай и передал их израильтянам. Частые отсылки в "Нагорной проповеди" к Закону Моисея лишний раз подчёркивают эту параллель. Иисус не просто толкует Закон, но раскрывает его истинную сущность и назначение. И делает Он это, по замыслу Матфея, на основании того, что является любимым Сыном Бога (см. 3:16-17).
+
+когда Он сел.
+
+Греч. καὶ καθίσαντος αὐτου - "и Он сел".
+
+Гл. КАТИДЗО ("садиться", "оседать", "останавливаться", "жить") употреблён здесь в форме аористного причастия. Интересно, что в иудаизме раввины обычно учили сидя, а не стоя! То, что Иисус представлен учителем (раввином) подчёркивается в данном стихе ещё и информацией о том, что к Нему собрались ученики.
diff --git a/mat/05/02.md b/mat/05/02.md
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+++ b/mat/05/02.md
@@ -0,0 +1,5 @@
+# И Он учил их, говоря.
+
+В греч. так (καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων): "И открыв уста Свои, Он учил их, говоря".
+
+Лучше держаться ближе к греч. тексту в переводе. Гл. ДИДАСКО означает "учить", "наставлять".
diff --git a/mat/05/03.md b/mat/05/03.md
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--- /dev/null
+++ b/mat/05/03.md
@@ -0,0 +1,17 @@
+# Счастливы.
+
+# Μακάριοι - прил. мн.ч., м.р. от МАКАРИОС (соответствующее евр. прил. АШРЕ), которое можно перевести так: "блаженный", "благословенный", "счастливый", "успешный", "возлюбленный" (т.е. пользующийся чьей-то благосклонностью).
+
+Иногда богословы говорят о том, что "блаженный" в Писании - это тот, кого таковым назвал сам Бог. Блаженство в "Нагорной проповеди" - не награда за религиозное "рвение" (и не условие вхождения в Царство Небесное), но проявление милости Бога к верующему человеку.
+
+"Заповеди блаженства" указывают на благодать Божью, Его любовь к человеку; также они указывают на наступление мессианской эпохи и те эсхатологические благословения, которые ждут последователей Иисуса и сейчас, и в будущем. Кроме того, они показывают, какой должна быть община учеников Иисуса: они (ученики) должны демонстрировать альтернативный взгляд на мир, взгляд - глазами Бога!
+
+нищие духом.
+
+οἱ πτωχοὶ τῷ πνεύματι πτωχός: "нищий", "бедный".
+
+πνεῦμα: 1. ветер, дуновение, веяние; 2. дыхание, дух жизни, душа; 3. дух. Речь идёт о смирении сердца, духовной нищете, об осознании собственной ограниченности и греховности человека. Нищий духом не может спасти себя самого, но осознаёт свою полную зависимость от Бога. Лучше быть униженным, смиренным, нищим в духе, чем гордым, заносчивым и высокомерным. Альтернативный перевод: "те, кто сознаёт свою нужду в Боге" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+потому что им принадлежит Небесное Царство.
+
+Акцент именно на Божьей власти над небесами. Ведь, начиная с Эдема, человечество пошло своим путем, а потому Царство Небесное не распространяет во всей полноте свою власть на землю. "Небесное Царство" - это Божья власть. Данное выражение встречается только в Евангелии от Матфея. Если возможно, сохраните прилагательное "небесное" в своём переводе.
diff --git a/mat/05/04.md b/mat/05/04.md
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+++ b/mat/05/04.md
@@ -0,0 +1,9 @@
+# Плачущие.
+
+πενθοũντες от πενΘέω: "плакать", "оплакивать", "печалиться", "горевать". Идея заключена здесь в том, что лучше горевать и быть утешенным Богом, чем веселиться и в Нем не нуждаться. Речь может идти здесь также о скорби и плаче тех людей, кто пережил социальную несправедливость, беспомощность, отчаяние (см. Ис. 61:2).
+
+потому что они будут утешены.
+
+παρακληθήσονται от παρακαλέω: 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, "умолять, упрашивать; 3. утешать, ободрять, давать надежду или моральную поддержку в час печали или скорби. Дух Святой назван в Новом Завете "Параклетом" (т.е. Утешителем), т.е. словом, которое происходит от этого же корня. Вместо страдательного залога можно употребить действительный: "потому что Бог их утешит" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Суть стиха не в том, чтобы восхвалить всех плачущих, но в том, чтобы подчеркнуть, что все те, кто плачет или находится в скорби, чаще ищет Бога: "Как тревога так до Бога", а кто веселится, тот в Боге, как правило, не нуждается.
diff --git a/mat/05/05.md b/mat/05/05.md
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--- /dev/null
+++ b/mat/05/05.md
@@ -0,0 +1,9 @@
+# Кроткие.
+
+πραεις от πραΰς: "кроткий", "спокойный", "сдержанный", "нежный", "мягкий", "ласковый". "Те, кто не полагаются на свою силу", потому, что те, кто на неё полагаются, стараются добиться всего сами и в Боге не нуждаются.
+
+Это выражение перекликается с Пс. 36:11. Смирение перед Богом и послушание Ему - смысл данного выражения.
+
+Потому что они унаследуют землю.
+
+κληρονομέω: "наследовать", "получать в удел", "получать по жребию". О какой именно земле идет речь в данном стихе, не ясно: о будущей земле, или о настоящей. Наиболее вероятно, что они станут причастниками Божьего обетования (где земля как залог обетования). Вариант перевода: "Потому что Бог отдаст им землю".
diff --git a/mat/05/06.md b/mat/05/06.md
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--- /dev/null
+++ b/mat/05/06.md
@@ -0,0 +1,9 @@
+# испытывающие голод и жажду по праведности.
+
+То есть "страстно желающие жить праведно". (см. [[rc://*/ta/man/translate/figs-metaphor]]). Греч. сущ. ДИКАЙОСЮНЕ означает "праведность", "справедливость", "то, что правильно".
+
+потому что они насытятся.
+
+ὅτι αὐτοὶ χορτασθήσονται - букв.: "потому что они будут насыщены". Гл. ХОРТАДЗО в акт. залоге означает "есть", "наполнять", "насыщаться", а пасс. залоге - "есть досыта", "насытиться". Здесь можно употребить действительный залог: "потому что Бог их насытит" или "потому что Бог удовлетворит желание их сердец" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Смысл стиха в том, что желаемого (праведности) достигает не тот, кто уверен в собственной праведности, а тот, кто ищет праведности Божьей (см. Ис. 55:1, 65:13).
diff --git a/mat/05/07.md b/mat/05/07.md
new file mode 100644
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--- /dev/null
+++ b/mat/05/07.md
@@ -0,0 +1,5 @@
+# μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται - "блаженны милостивые (творящие милость), потому, что они будут в свою очередь помилованы тоже".
+
+Что посеет человек, то и пожнет, кто творит милость сам, тому она и будет оказана. И наоборот.
+
+Гл. ЭЛЕЭО ("быть милосердным, сострадательным к кому-либо", "оказывать милость"; "творить дела милосердия") стоит в форме пассива будущего времени. Это может указывать не просто на ответную реакцию такому человеку со стороны окружающих, но и на милость самого Бога (см. Пс. 40:2)!
diff --git a/mat/05/08.md b/mat/05/08.md
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--- /dev/null
+++ b/mat/05/08.md
@@ -0,0 +1,13 @@
+# Увидят.
+
+то есть смогут жить в Божьем присутствии. Альтернативный перевод: "потому что Бог позволит им жить вместе с Ним".
+
+чистые сердцем.
+
+"Люди с чистым сердцем" (под "сердцем" подразумевается внутренняя сущность человека). (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Прил. КАТХАРОС - "чистый" (в церемониальном и морально-этическом плане).
+
+Сущ. КАРДИА может иметь следующие значения: "сердце как вместилище физической жизни", в основном - "сердце как центр и источник всей внутренней жизни человека", иногда - "сердце как вместилище эмоций", а также "воли"; "разум".
+
+Иисус мог ссылаться в данном стихе на Пс. 14:2 и/или 23:4. В евр. языке слово ЛЭВ/ЛЕВАВ - "сердце" (как "разум" и "центр принятия решений").
diff --git a/mat/05/09.md b/mat/05/09.md
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@@ -0,0 +1,11 @@
+# миротворцы.
+
+ЭЙРЭНОПОЙОС букв. - "делатель мира" (мир+делать), "миротворец". То есть те, кто восстанавливает мир между людьми.
+
+потому что они будут названы сыновьями Бога.
+
+Здесь вместо страдательного можно использовать действительный залог: "потому что Бог назовёт их Своими детьми" или "потому что они станут детьми Бога" (см. [[rc://*/ta/man/translate/figs-activepassive]]) Более того, гл. КАЛЕО, означающий обычно "звать", "называть", "приглашать", может также выступать синонимом гл. "быть" (поэтому возможен такой перевод: "...они будут сделаны/станут сыновьями/детьми Бога".
+
+сыновьями Бога.
+
+Постарайтесь сохранить в своём переводе слово "сыновьями" (или используйте понятие "ребёнок").
diff --git a/mat/05/10.md b/mat/05/10.md
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+++ b/mat/05/10.md
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+# μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν - "блаженны преследуемые за праведность, потому что они будут иметь (или "...для них...") Царство Небесное".
+
+Изгнанные.
+
+δεδιωγμένοι от διώκω: 1. гнать, гонять, преследовать; 2. изгонять, выгонять; 3. гнаться (за), стремиться, добиваться. Здесь могут иметься в виду все те, кого не любят, преследуют и всячески ненавидят за то, что они творят праведные / справедливые дела.
+
+За праведность.
+
+δικαιοσύνη: 1. праведность, справедливость, законность, правда; 2. оправдание. Возможно и такое понимание: "из-за того, то они творят праведные поступки".
+
+Потому что им принадлежит Небесное Царство...
+
+Под "Небесным Царством" имеются в виду Божьи правление и власть (это выражение встречается только в Евангелии от Матфея). Постарайтесь сохранить прилагательное "небесное" в своём переводе. См., как вы перевели аналогичное понятие в Матфея 5:3. Можно сказать: "потому что их Царём будет небесный Бог" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/05/11.md b/mat/05/11.md
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+++ b/mat/05/11.md
@@ -0,0 +1,17 @@
+# ...когда будут оскорблять вас, гнать и всячески клеветать. ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ᾽ ὑμῶν ψευδόμενοι - "и будут оскорблять вас и гнать и говорить всякое злое против вас, говоря ложь (поливая грязью)".
+
+Оскорблять вас.
+
+Гл. ОНЕЙДИДЗО - "оскорблять", "множить оскорбления против кого-то", "бранить"/поносить; "безосновательно упрекать". "Когда о вас будут говорить злую ложь" или "когда люди будут вас оскорблять и лгать о вас".
+
+Гнать.
+
+Гл. ДИОКО - 1. гнать, гонять, преследовать; 2. изгонять, выгонять; 3. гнаться (за), стремиться, добиваться.
+
+Клеветать.
+
+В нек. рукописях после прил. "злое" стоит сущ. "слово" (РЭМА) => "злое слово".
+
+Гл. ПСЕУДОМАЙ - "лгать", "говорить ложь"; "пытаться обмануть при помощи лжи", "оговорить кого-либо".
+
+из-за Меня. "потому что вы следуете за Мной" или "потому что вы верите в Меня"
diff --git a/mat/05/12.md b/mat/05/12.md
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+++ b/mat/05/12.md
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+Радуйтесь и веселитесь
+
+Это два синонимичных понятия, которые Иисус употребляет вместе для усиления мысли. Таким образом Он хочет сказать, что нам следует испытывать огромную радость, когда мы подвергаемся гонениям, потому что это показывает, что мы - на правильном пути. Если люди принимают Его, принимают и нас, если не принимают Его, не принимают и нас.
+
+Матфей в своём Евангелии показывает, что Иисуса часто злословят и оскорбляют религиозные и светские лидеры (см. 9:3,11, 24, 34; 10:25; 11:19; 12:1-14, 24; 26:65; 27:30, 39). Если христиан гонят за то, что они исполняют волю Небесного Отца, то они блаженны: им стоит радоваться этому. Иисус здесь ободряет своих учеников, говоря, что они - не первые и не последние, кого преследовали: прежде так поступали с Божьими пророками. Вообще, община Нового Завета, исповедующая вечные ценности, всегда оказывалась в меньшинстве и вызывала недовольство в обществе (она была гонима за правду).
+
+ваша награда.
+
+ὁ μισθὸς ὑμῶν - "плата ваша". Сущ. МИСТХОС имеет значения: "плата", "зарплата", "награда", "воздаяние" (как в положительном, так и в отрицательном смысле).
+
+Иисус ориентирует своих последователей на небесные ценности, указывает на то, что гонимых за правду ожидает небесная награда (награда от Самого Бога).
diff --git a/mat/05/13.md b/mat/05/13.md
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+++ b/mat/05/13.md
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+# Связующее утверждение:
+
+Стих 13 начинает новый раздел в проповеди Иисуса (Матфея 5:13-16), где Он раскрывает миссию новозаветной общины: ученики - это соль и свет для этого мира.
+
+Вы — соль земли.
+
+Возможные значения: 1) Соль придаёт вкус пище, так и ученики Иисуса влияют на людей мира, чтобы те оставались угодными Богу. 2) Соль, как консервант. Без неё в Древнем Мире продукты быстро портились. Ученики Христа сохраняют этот мир от порчи (и не дают ему разложиться), они - та среда, в которой всё хорошее этого мира сохраняется.
+
+Соль в Писании символизирует чистоту, верность, миром, благочестивую речь и мудрость.
+
+Таким образом, называя учеников солью для мира, Иисус призывает их не устраняться из общества и, вместе с тем, не приспосабливаться к нему, но, находясь в нём, являть свою "инаковость" и представлять Божью альтернативу господствующему мировоззрению во всех сферах жизни.
+
+Если соль потеряет свою силу.
+
+Возможные значения: 1) "если соль утратит свои качества"; 2) "если соль потеряет свой вкус" (см. [[rc://*/ta/man/translate/figs-metaphor]]). чем сделаешь её солёной? "Как можно вновь её сделать пригодной?" (Иисус использует риторический вопрос для того, чтобы преподать Своим ученикам духовную истину). Альтернативный перевод: "невозможно снова сделать её пригодной" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Разве что выбросить её прочь, чтобы её топтали люди. Если соль - уже не соль, зачем она нужна? Её выбрасывают / выметают на улицу, где она смешивается с грязью. Здесь можно использовать действительный залог: "люди выбрасывают её и ходят по ней" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Тем самым Иисус предупреждает своих последователей: если они устранятся из мира или же, напротив, сольются с ним, то рискуют утратить своё главное свойство, суть, пропадёт и сама необходимость в них (как и в соли, утратившей солёность)!
diff --git a/mat/05/14.md b/mat/05/14.md
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+# Вы — свет мира.
+
+То есть последователи Иисуса несут Божью истину тем, кто не знает Бога. Альтернативный перевод: "Вы подобны свету для людей этого мира" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Не может спрятаться город, расположенный на вершине горы.
+
+Ночью, когда везде темно, людям виден свет, горящий на возвышенности. Если город строился на горе, его видно было ночью издалека, потому что в домах горел свет. Это можно сравнить с маяком, который издалека виден кораблям в море.
+
+Христос сравнивает веру с чем-то возвышенным, что невозможно утаить и угасить. Последователи Иисуса призваны к тому, чтобы делать явными (высвечивать) тёмные дела мира и показывать ему выход из сложившейся ситуации (освещать учением Христа).
diff --git a/mat/05/15.md b/mat/05/15.md
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+++ b/mat/05/15.md
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+# И когда зажигают свечу.
+
+λύχνον (сущ. в вин.п.) от ЛЮХНОС - "лампа", "светильник" (масляный). В Палестине времён Иисуса было принято использовать для освещения внутри помещения керамические светильники (лампады), в которые заливалось оливковое масло. Светильники помещались на специальных подставках. Поэтому в переводе лучше использовать слово "светильник", чем "свеча"!
+
+её не ставят под сосуд.
+
+Глупо зажигать светильник только для того, чтобы спрятать его и не позволить людям увидеть свет. МОДИОС - "мерный сосуд".
+
+Через бытовой пример Иисус ещё раз напоминает ученикам о сути их призвания (миссии): не таить от мира учение Христа, но светить всем вокруг подобно зажжённому светильнику.
diff --git a/mat/05/16.md b/mat/05/16.md
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+++ b/mat/05/16.md
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+# Так же пусть и ваш свет светит перед людьми.
+
+То есть ученики Иисуса должны жить так, чтобы окружающие видели в них Бога. Альтернативный перевод: "Пусть ваша жизнь будет, как свет, сияющий для людей этого мира" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Чтобы они видели ваши добрые дела.
+
+ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα - "чтобы они видели ваши добрые/хорошие дела/поступки".
+
+Добрые дела верующих в Иисуса - это и есть свет, который видят окружающие. Ими (делами) прославляется не община учеников Иисуса, а Бог (правильная мотивация). Подлинная праведность раскрывается на практике, проявляется через конкретные дела. Об аспектах практической праведности Иисус будет учить в следующем разделе своей проповеди (см. 5:17-7:12).
+
+и прославляли вашего Небесного Отца.
+
+καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. - букв. "и прославляли Отца вашего, Который в небесах". Гл. ДОКСАДЗО имеет значения: "прославлять", "почитать", "превозносить", "облачаться в великолепие". От этого же корня и слово ДОКСА - "слава".
+
+Слово "Отец" лучше всего перевести буквально.
diff --git a/mat/05/17.md b/mat/05/17.md
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+++ b/mat/05/17.md
@@ -0,0 +1,21 @@
+отменить Закон или Пророков.
+
+καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· - "отменить/упразднить Закон или пророков".
+
+Гл. КАТАЛЮО - "бросать"/ниспровергать, "отделять(ся)", "отменять", "аннулировать", "делать недействительным", "разрушать", "сводить на нет", "останавливать".
+
+Здесь речь идёт о Законе Моисеевом и пророках, чьи книги были включены в Священное Писание (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+По всей видимости, Иисус таким образом ссылается на весь Ветхий Завет (ветхозаветное откровение как единое целое).
+
+Однако упоминание пророков здесь неслучайно, ведь в истории Израиля именно они (и их книги!) указывали на самое важное в Законе, раскрывали его дух, сущность и глубину. Тем самым Иисус мог указывать на Свой подход к пониманию праведности (что он (этот подход) не нов и не революционен!).
+
+а исполнить.
+
+ἀλλὰ πληρῶσαι· - "но исполнить".
+
+Гл. ПЛЭРОО имеет следующие значения:
+
+(а) "заполнять", "делать полным"; (б) о времени - "завершать(ся)", "подходить к концу"; (в) "приводить к завершению, заканчивать что-то ранее начатое"; (г) "исполнять пророчество или обещание".
+
+Приступая к толкованию Пророков и Закона Моисеева, Иисус произносит слова, которые должны были опровергнуть возможные обвинения со стороны книжников и фарисеев (5:20), будто бы Он отвергает и нарушает Закон (см. Мф. 12, 15).
diff --git a/mat/05/18.md b/mat/05/18.md
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+Говорю вам истину.
+
+Это выражение предназначено для того, чтобы подчеркнуть важность всего, что будет сказано дальше.
+
+пока не исчезнут небеса и земля.
+
+Под "небесами и землёй" имеется в виду вся Вселенная. Альтернативный перевод: "пока не исчезнет Вселенная" (см. [[rc://*/ta/man/translate/figs-merism]]).
+
+ни одна йота и ни одна чёрточка.
+
+Йота - это самая маленькая буква в еврейском алфавите, а черта (здесь) - это фрагмент еврейской буквы. Альтернативный перевод: "даже самая маленькая буква и крошечный знак" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+пока не исполнится всё.
+
+Альтернативный перевод: "пока Бог не исполнит всё" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+всё.
+
+Речь идёт о Законе. Можно сказать: "пока не исполнится всё, что написано в Законе" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/05/19.md b/mat/05/19.md
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+++ b/mat/05/19.md
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+# Кто нарушит.
+
+λύση̣ от λύω: 1. отвязывать, развязывать; 2. освобождать, отпускать; 3. разрушать, расторгать, нарушать; 4. разрешать, отменять, упразднять, объявлять недействительным.
+
+"Кто упразднит / не исполнит" или "кто не сохранит"... Достаточно не исполнить одну заповедь, чтобы не исполнить весь Закон.
+
+Одну из этих самых меньших заповедей.
+
+ЭНТОЛЭ означает: "заповедь", "предписание", "приказ", "указ", "Закон". Возможный перевод: "Любую из этих заповедей, включая даже самую незначительную".
+
+в Царстве Небесном будет назван меньшим...
+
+КАЛЕО - "называть", "именовать", "обращаться", "звать"; может быть синонимом глагола "быть". Можно использовать действительный залог: "того Бог назовёт" (см. [[rc://*/ta/man/translate/figs-activepassive]]). Также возможен перевод: "тот будет/станет (или "тот будет сделан").
+
+ἐλάχιστος (это превосходная степень от прил. ОЛИГОС - "маленький", "незначительный"): "малейший", "наименьший", "маловажный". Это великое благо, что человек вообще попадет в Царство Небесное.
+
+Исполнит и научит.
+
+ὃς δ᾽ ἂν ποιήσῃ καὶ διδάξῃ, - "тот же, кто сделает и научит".Гл. ПОЙЭО - "делать", "производить"; "хранить", "выполнять", "практиковать"... Кто не только сам сможет всё исполнить, но и других научит это делать. Возможный перевод: "будет сам повиноваться Богу и научит этому других"...
+
+будет назван великим.
+
+οὗτος μέγας κληθήσεται - "тот будет назван великим". МЕГАС - прил. "большой", "великий" (в т.ч. по статусу или рангу).
diff --git a/mat/05/20.md b/mat/05/20.md
new file mode 100644
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--- /dev/null
+++ b/mat/05/20.md
@@ -0,0 +1,15 @@
+# Говорю вам.
+
+Эта фраза обращает внимание слушателей на важность слов, которые будут сказаны дальше.
+
+вам... ваша... вы.
+
+Личное местоимение здесь употреблено во множественном числе (см. [[rc://*/ta/man/translate/figs-you]]).
+
+если ваша праведность не превзойдёт праведности книжников и фарисеев, то вы не войдёте в Небесное Царство.
+
+Фарисеи (греч. ФАРИСАЙОС - "фарисей", букв.: "сеператист") - фракция иудейского общества во времена Иисуса, которая имела существенное влияние на политико-религиозные процессы. Фарисеи благоговейно относились к Закону и традиции его толкования (преданию). Нередко обвиняли Иисуса (а затем и Павла) в либеральном толковании Закона.
+
+Книжники (греч. ГРАММАТЕУС - "эксперт в Законе", "учёный, сведущий в Законе"; "переписчик" (писец).
+
+Вместо отрицательного предложения можно использовать утвердительное: "ваша праведность должна превзойти праведность книжников и фарисеев, чтобы вы смогли войти в Небесное Царство" (см. [[rc://*/ta/man/translate/figs-doublenegatives]]).
diff --git a/mat/05/21.md b/mat/05/21.md
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+# Общая информация:
+
+Начиная с этого момента Иисус произносит 13 триад, которые призваны научить людей тому, как им следует жить, что делать, а чего - нет. Каждая триада делится на три части: 1) что говорили древние, 2) что говорит Иисус о том, как можно расширить древнюю заповедь, придать ей более глубокое значение (посмотреть в корень проблеме), 3) практическое применение (что нужно сделать, чтобы этого достичь). В стихах 21-48 находим 6 таких триад. Первые три (ст. 21-32) затрагивают убийство (и ненависть), прелюбодеяние (и вожделение), развод, а вторые три (ст. 33-48) - клятву, возмездие и любовь к ближнему (и даже врагу). Иисус направляет действие закона внутрь сердца человека: важно не только совершаемое действие, но и состояние сердца, вызвавшее его.
+
+Связующее утверждение: Иисус продолжает говорить о том, что Он пришёл исполнить ветхозаветный Закон. Он углубляет понимание людей, показывая им Закон Моисея в новом, непривычном для них свете.
+
+Вы слышали, что сказано древним?
+
+Это первая часть первой триады. В ней Иисус цитирует Исх. 20:13 и Втор. 5:17.
+
+Вы слышали, что сказано древним.
+
+Здесь можно использовать действительный залог: "вы слышали, что Бог сказал тем, кто жил в древности" или "Моисей говорил нашим предкам, жившим в древности" (см. [[rc://*/ta/man/translate/figs-activepassive]]). Однако лучше сделать перевод данной фразы ближе к оригиналу, т.е. оставить её в страдательном залоге.
+
+"не убивай"... убьёт...".
+
+Речь идёт об убийстве людей.
+
+А если кто убьёт, того нужно судить.
+
+Под "судом" Иисус имеет в виду "казнь" убийцы. Речь о (человеческом) суде, который выносил приговор виновному на основании того или предписания Закона Моисеева (в данном случае - это смертная казнь). Альтернативный перевод: "Судья осудит на смерть всякого, кто убил другого человека" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/05/22.md b/mat/05/22.md
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+++ b/mat/05/22.md
@@ -0,0 +1,19 @@
+# А Я говорю вам.
+
+Это вторая часть триады: углубление учения закона. Иисус не сомневается в истинности Божьего Слова, однако Он не согласен с тем, как религиозные начальники его истолковывали. Выражение "а Я говорю вам" используется для усиления мысли: слова Иисуса полностью соответствовали истинным Божьим заповедям. Постарайтесь перевести это выражение так, чтобы ваши читатели почувствовали данный акцент.
+
+Рака.
+
+ῥακά - "рака" (букв.: "пустой человек"/пустоголовый).
+
+Синедрион.
+
+συνέδριον: 1. совет, судилище; 2. синедрион (верховный совещательный орган в Иерусалиме, состоящий из 72 членов: первосвященников, книжников и старейшин, имеющий власть для решения религиозных и судебных вопросов).
+
+безумец.
+
+Прил. МОРОС - "безумный", "глупый".
+
+Огненная геенна.
+
+γέεννα - "Геенна", от евр. "Долина Хинном" (ущелье к югу от Иерусалима). В Новом Завете - это место огня и наказания грешников (ад). В данном же контексте "Геенна огненная" означает последний суд, суд строгий, на котором будет установлена окончательная справедливость: будут учитываться такие оскорбления (типа "безумный" или "глупец"), на которые человеческий суд не обратил бы даже и внимания.
diff --git a/mat/05/23.md b/mat/05/23.md
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+# Ты.
+
+Здесь, не смотря на местоимение, Иисус обращается к толпе и говорит, что должен и чего не должен делать каждый человек. Это третья часть триады - применение.
+
+Принесёшь свою жертву.
+
+"принесёшь дар".
+
+К жертвеннику.
+
+Божий жертвенник находился во дворе иерусалимского храма. Альтернативный перевод: "к жертвеннику, стоящему в храме" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+И там вспомнишь.
+
+"и, стоя у алтаря, ты вспомнишь".
+
+Что твой брат имеет что-то против тебя.
+
+"что кто-то обижается на тебя из-за чего-либо"
diff --git a/mat/05/24.md b/mat/05/24.md
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+++ b/mat/05/24.md
@@ -0,0 +1,7 @@
+# твою жертву.
+
+Сущ. ДОРОН - "дар", "приношение", "жертва".
+
+пойди сначала помирись с твоим братом.
+
+Или "иди и примирись со своим братом".
diff --git a/mat/05/25.md b/mat/05/25.md
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--- /dev/null
+++ b/mat/05/25.md
@@ -0,0 +1,25 @@
+# Мирись скорее.., пока ты с ним ещё в пути.
+
+Иисус обращается к людям и говорит, как нужно поступать. В данном случае, важно оставить жертву перед жертвенником и наладить отношения с человеком. Жертва никуда не денется, а отношения с человеком могут зайти в тупик и закончиться очень плохо.
+
+С твоим соперником.
+
+АНТИДИКОС - "враг", "оппонент на суде".
+
+Речь идёт об том, с кем у человека тяжба. Иисус учит, что следует спешить с примирением и восстановлением отношений, иначе соперник может прибегнуть к человеческому суду, тогда за опрометчивый поступок придётся заплатить сполна.
+
+Чтобы соперник не отдал тебя судье.
+
+"чтобы соперник не отдал тебя в руки судьи" (отдать в чьи-то руки - значит отдать под власть кого-то).
+
+А судья не отдал бы тебя слуге.
+
+Отдал (здесь) - значит "передал во власть кого-то". Альтернативный перевод: "а судья не отдал бы тебя слуге" (см. [[rc://*/ta/man/translate/figs-idiom]])
+
+Слуге.
+
+ὑπηρέτης: "слуга", "служитель", "помощник при храме или синедрионе".
+
+И не бросили бы тебя в тюрьму.
+
+Здесь можно использовать действительный залог: "а стражник не бросил бы тебя в тюрьму" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/05/26.md b/mat/05/26.md
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--- /dev/null
+++ b/mat/05/26.md
@@ -0,0 +1,9 @@
+# Говорю тебе истину.
+
+Цель данной фразы - акцентировать внимание слушателей на том, что будет сказано дальше.
+
+оттуда. "из тюрьмы".
+
+кодранта.
+
+КОДРАНТЭС - "кодрант" (лат. заимствование от quadrans), самая маленькая римская монета, равнялась 1/4 аса.
diff --git a/mat/05/27.md b/mat/05/27.md
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--- /dev/null
+++ b/mat/05/27.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Иисус начинает вторую триаду с цитирования текста Ветхого Завета (Исх. 20:14 и Втор. 5:18).
+
+Сказано.
+
+Сказано в Священном Писании.
+
+Не нарушай...
+
+Гл. МОЙХЕУО - "совершать супружескую измену", "прелюбодействовать".
diff --git a/mat/05/28.md b/mat/05/28.md
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--- /dev/null
+++ b/mat/05/28.md
@@ -0,0 +1,17 @@
+# А Я говорю вам.
+
+Иисус не сомневается в истинности Божьего Слова и не противопоставляет ему Свои слова, однако Он не был согласен с тем, как религиозные начальники его истолковывали.
+
+Выражение "а Я говорю вам" - это вторая часть триады, которая нацелена на углубление мысли. Тем самым Иисус показывает, что именно фарисеи, саддукеи и книжники понимали в законе не верно.
+
+Что любой, кто смотрит на женщину со страстным желанием, уже прелюбодействовал с ней в своём сердце.
+
+Иисус имеет в виду, что если мужчина похотливо смотрит на женщину, это, по сути, равноценно прелюбодеянию (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Смотрит на женщину со страстным желанием.
+
+Гл. ЭПИТХЮМЕО - "желать", "страстно желать". "С похотью смотрит на женщину" или "смотрит на женщину, желая вступить с ней в интимные отношения".
+
+В своём сердце.
+
+καρδίᾳ - "сердце" как (а) средоточие физической жизни; (б) центр и источник всей внутренней жизни человека, его эмоций и воли; (в) разум. Под "сердцем" здесь подразумеваются человеческие мысли.
diff --git a/mat/05/29.md b/mat/05/29.md
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+++ b/mat/05/29.md
@@ -0,0 +1,29 @@
+# Если твой правый глаз соблазняет тебя.
+
+Это третья часть второй триады: применение. В ней Иисус показывает, что практически нужно сделать, чтобы решить проблему.
+
+Если твой правый глаз соблазняет тебя.
+
+Под "глазом" подразумевается то, что человек видит. "Соблазняет" - значит "склоняет ко греху". Иисус не предлагает на самом деле вырывать человеку глаз, однако показывает, что смотреть с вожделением крайне опасно.
+
+Правый глаз.
+
+Правый (δεξιὸς). Речь идёт о чём-то ценном, важном. Правая сторона считалась лучшей, более ценной.
+
+Глаз же упомянут неслучайно, т. к. (в соответствии с Писанием) от того, куда обращены глаза человека, зависит его внутренне состояние (тьмы или света).
+
+Иисус учит, что иногда ради спасения всего тела важно пожертвовать многим, отказавшись от греховного желания.
+
+Вырви его.
+
+Это преувеличение (гипербола). Иисус имеет в виду, что человеку следует уничтожить это желание в себе до того, как оно возымело действие.
+
+Брось от себя.
+
+"отбрось", "избавься от него".
+
+Для тебя лучше, чтобы погибла одна часть твоего тела. "лучше лишиться одной части своего тела".
+
+А не всё твоё тело было брошено в геенну.
+
+Здесь можно употребить действительный залог: "чем допустить, чтобы Бог бросил всё твоё тело в геенну" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/05/30.md b/mat/05/30.md
new file mode 100644
index 00000000..1c5806e5
--- /dev/null
+++ b/mat/05/30.md
@@ -0,0 +1,13 @@
+# Если твоя правая рука соблазняет тебя.
+
+Это - второе применение третьей части во второй триаде.
+
+Правая рука.
+
+Речь идёт о непреодолимом желании согрешить. (см. [[rc://*/ta/man/translate/figs-idiom]]). В Писании "рука" часто символизирует действие (или способность действовать).
+
+Отсеки её.
+
+Это преувеличение (гипербола): Иисус говорит о том, что по сути, лучше было бы лишиться руки, чем грешить ею, так как физическое менее ценно, чем духовное.
+
+Так, в ст. 29-30 Иисус говорит о том, что для человека необходимо научиться бороться с искушением не только на уровне действий, но и мыслей (сердца); быть готовым, если потребуется, принять радикальные меры (действия), пожертвовать ценным для себя ради победы над похотью, поскольку человеку надлежит предстать перед Божьим беспристрастным судом.
diff --git a/mat/05/31.md b/mat/05/31.md
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+++ b/mat/05/31.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Это первая часть третьей триады, в которой Иисус цитирует Втор. 24:1-4.
+
+Если кто-либо разведётся.
+
+В греч. оригинале употребляется эвфемизм - "(пусть) отпустит её". ἀπολύо: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; стр. залог: уходить, удаляться.
+
+Пусть даст.
+
+"Он должен дать ей".
diff --git a/mat/05/32.md b/mat/05/32.md
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+++ b/mat/05/32.md
@@ -0,0 +1,11 @@
+# А Я говорю вам.
+
+Это третья часть третьей триады: применение.
+
+Тот подаёт ей повод нарушать супружескую верность. Мужчина, незаконно разводящийся с женой, склоняет её тем самым к совершению прелюбодеяния. Во многих культурах повторный брак рассматривается как обычное явление, однако незаконный развод и повторный брак, по мнению Иисуса, равносилен, супружеской неверности.
+
+Кто женится на разведённой.
+
+Вместо страдательного залога можно употребить действительный: "кто женится на той, с которой муж развёлся" или "на разведённой женщине" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Интересно, что во Втор. 24:1-4 запрещается вступать в повторный брак с бывшей женой, если она после развода снова вышла замуж. Иисус, говоря о проблеме развода, учит стремиться к восстановлению изначального смысла Писания относительно отношений мужчины и женщины - к целостной жизни семьи без разводов.
diff --git a/mat/05/33.md b/mat/05/33.md
new file mode 100644
index 00000000..bf14a72c
--- /dev/null
+++ b/mat/05/33.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+Это первая часть четвертой триады. Иисус цитирует два отрывка Священного Писания: Лев. 19:12 и Чис. 30:2.
+
+Ещё вы слышали.
+
+"Вы также слышали" или "Вот ещё один пример".
+
+Что сказано к древним... "Что написано в Священном Писании". См., как эта фраза переведена объяснена в ст. 21.
+
+Не нарушай клятву, но исполняй перед Господом твои клятвы.
+
+Гл. ЭПИОРКЕО может означать: "клясться ложно" или "нарушать данную клятву". "Не давай клятвы, если не сможешь её выполнить. Если ты поклялся перед Господом, сделай то, что обещал".
diff --git a/mat/05/34.md b/mat/05/34.md
new file mode 100644
index 00000000..85714c72
--- /dev/null
+++ b/mat/05/34.md
@@ -0,0 +1,11 @@
+# А Я говорю вам.
+
+Это вторая часть четвертой триады: углубление учения закона, в которой Иисус показывает, что на самом деле преследовал закон Моисея.
+
+Не клянитесь вообще.
+
+"не клянитесь ничем" или "чтобы вы никогда не клялись".
+
+Трон Бога.
+
+Поскольку Бог правит на Небесах, Иисус говорит о них как о Божьем троне. Альтернативный перевод: "потому что это место Божьего правления" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/05/35.md b/mat/05/35.md
new file mode 100644
index 00000000..75e2d689
--- /dev/null
+++ b/mat/05/35.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Это третья часть четвертой триады: применение, в которой Иисус показывает, как практически исполнять закон (с его глубинной сутью).
+
+Ни землёй, потому что она подножие для Его ног, ни Иерусалимом, потому что он город великого Царя.
+
+Иисус говорит, что при даче обещаний люди не должны клясться, так как человек не имеет власти над тем, чем он клянется (в случае с Богом, родителями, Иерусалимом и т.д.). Некоторые Его современники считали, что если человек клянется Богом, он непременно должен исполнить клятву, но если он поклялся небом или землей, тогда клятву исполнять необязательно. Иисус говорит, что клятва небом, землей или Иерусалимом столь же серьезна, как и клятва Богом, потому что все принадлежит Ему (Царю вселенной).
+
+Она подножие для Его ног.
+
+Это метафора. Иисус имеет в виду, что вся земля принадлежит Богу. Альтернативный перевод: "потому что она подобна подставке, на которой покоятся ноги Царя" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Потому что он город великого Царя.
+
+"потому что этот город принадлежит Богу - великому Царю" (а не людям).
diff --git a/mat/05/36.md b/mat/05/36.md
new file mode 100644
index 00000000..d558a827
--- /dev/null
+++ b/mat/05/36.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Продолжение применения третьей части четвертой триады.
+
+Своей.
+
+Несмотря на то, что Иисус обращается к толпе, его слова предназначены для каждого человека в отдельности. Он наставляет своих слушателей и говорит, как им следует поступать (и чего делать не нужно). Местоимение здесь употреблено в единственном числе, но вы можете заменить его на множественное (см. [[rc://*/ta/man/translate/figs-you]]).
+
+Не клянись.
+
+Клятва - это нерушимое обещание. См., как вы перевели аналогичную мысль в Матфея 5:34.
diff --git a/mat/05/37.md b/mat/05/37.md
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index 00000000..91af7114
--- /dev/null
+++ b/mat/05/37.md
@@ -0,0 +1,7 @@
+# Но слово ваше пусть будет "да" как "да" и "нет" как "нет"
+
+"Если вы согласны с чем-либо, говорите "да", если не согласны, говорите "нет"".
+
+Злого.
+
+Прил. ПОНЭРОС - "злой", "испорченный", "плохой", "гордый"; в субст. форме - "злодей", "человек со злыми намерениями".
diff --git a/mat/05/38.md b/mat/05/38.md
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index 00000000..282af2d6
--- /dev/null
+++ b/mat/05/38.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Это первая часть пятой триады, в которой Иисус цитирует три текста Священного Писания: Исх. 21:24, Втор. 19:21 и Лев. 24:20.
+
+Сказано.
+
+Написано в Священном Писании, в данном случае - в Ветхом Завете.
+
+Глаз за глаз и зуб за зуб (Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.).
+
+В обоих случаях употреблён предлог ἀντὶ - "вместо", "на место чего-то"; "после, вслед за"; "для", "от имени кого-то"; "из-за (того, что)". Закон Моисея позволял людям мстить за себя в той мере, в какой им был причинён вред (но не в большей).
diff --git a/mat/05/39.md b/mat/05/39.md
new file mode 100644
index 00000000..507bdfd6
--- /dev/null
+++ b/mat/05/39.md
@@ -0,0 +1,19 @@
+# А Я говорю вам.
+
+Это вторая и третья части пятой триады: углубление понимания Закона, в которой Иисус корректирует неверное его (Закона) восприятие.
+
+Не противься злому.
+
+Это вторая часть пятой триады. "Не противься злым людям" или "не сопротивляйся, когда кто-то хочет причинить тебе вред". См. примечание относительно греч. прил. ПОНЭРОС ("злой") в ст. 37.
+
+Но если кто ударит тебя по правой щеке, поверни к нему и левую. Это третья часть пятой триады: применение. Этот жест в древнееврейской культуре считался крайне оскорбительным. Как и в случае с правым глазом, пострадавшая правая щека символизирует чрезмерную степень оскорбления (задето нечто ценное, лучшее!).
+
+Ударит.
+
+ῥαπίζω: "ударять (ладонью) по щеке", "ударять по ланитам".
+
+Поверни к нему и левую.
+
+"Позволь ему ударить тебя и по левой щеке".
+
+В греч. же дословно сказано так (στρέψον αὐτῷ καὶ τὴν ἄλλην·): "...поверни ему и другую". Т.е. "левая щека" - то, что подразумевается по контексту. Иисус призывает прощать оскорбления (см. также Ис. 50:6).
diff --git a/mat/05/40.md b/mat/05/40.md
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--- /dev/null
+++ b/mat/05/40.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+Это второе применение третьей части пятой триады.
+
+Рубашку... верхнюю одежду.
+
+Рубашка (χιτῶν) - это одежда из лёгкой ткани, туника, которую надевали на голое тело.
+
+Верхняя одежда (ἱμάτιον) - это плащ или пальто (они более дорогостоящие по сравнению с рубашкой, потому что надеваются поверх неё и лучше сохраняют тепло).
+
+Отдай ему.
+
+ἄφες αὐτῷ καὶ - "отдай (оставь, позволь взять) ему и". Возможен перевод: "отдай этому человеку также и"
diff --git a/mat/05/41.md b/mat/05/41.md
new file mode 100644
index 00000000..e9b0dde1
--- /dev/null
+++ b/mat/05/41.md
@@ -0,0 +1,19 @@
+# Если кто.
+
+"Если кто-то" (из контекста ясно, что речь идёт о римских воинах) (см. [[rc://*/ta/man/translate/figs-explicit]]). Это еще одно применение третьей части пятой триады.
+
+Одну милю.
+
+μίλιον: "римская миля" (=1,478.5 км.).
+
+Римский солдат мог заставить любого еврея стать его провожатым или бесплатно нести груз одну милю. Если слово "миля" непонятно вашим читателям, вы можете заменить его на понятия "один километр" или "расстояние".
+
+С ним.
+
+То есть с тем человеком, который принудил тебя нести его груз. Интересно, что в греч. употреблён военный термин, гл. АНГАРЕУО - "реквизировать", "призвать на службу (военную/гражданскую повинность)", "принуждать".
+
+Иди с ним две.
+
+"пройди с ним две мили".
+
+В случае, если кто-то заставляет что-то для кого-то сделать, Иисус учит не жаловаться, а по собственной воле сделать больше, чем требовалось.
diff --git a/mat/05/42.md b/mat/05/42.md
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index 00000000..ce8858aa
--- /dev/null
+++ b/mat/05/42.md
@@ -0,0 +1,3 @@
+# не отворачивайся
+
+"Не отказывайся одолжить" (вместо отрицания можно использовать утверждение: "тому дай в долг").
diff --git a/mat/05/43.md b/mat/05/43.md
new file mode 100644
index 00000000..058f3ba7
--- /dev/null
+++ b/mat/05/43.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Это первая часть шестой триады, в которой Иисус цитирует Лев. 19:18. Иисус учит любви к врагам.
+
+Сказано.
+
+Написано в Священном Писании, в книге Левит. См. также прим. к ст. 27.
+
+Люби.
+
+Гл. АГАПАО - "любить", "иметь привязанность к", лелеять"; доказывать, показывать любовь", "ценить"
+
+Твоего ближнего.
+
+πλησίον: "близкий", "ближний", "сосед"; как наречие: "находящийся поблизости", "вблизи". Когда Иисус употребляет слово "ближний", Он не имеет в виду конкретного человека, но всякого, кто находится рядом с нами. Мы должны по-доброму относиться к нашим ближним. Альтернативный перевод: "своего собрата" или "своего соплеменника" (см. [[rc://*/ta/man/translate/figs-genericnoun]]).
+
+Книжники же понимали под "ближним" только своего единоверца. Но Иисус распространяет предписание о любви к ближнему из Лев. 19:18 и на врагов (см. также Матфей 5:44)!
+
+Ненавидь твоего врага.
+
+Гл. МИСЕО - "ненавидеть", "испытывать отвращение", "презирать".
+
+ЭХТХРОС (прил) - "ненавистный", "враждебный"; "враг".
diff --git a/mat/05/44.md b/mat/05/44.md
new file mode 100644
index 00000000..5cc0994e
--- /dev/null
+++ b/mat/05/44.md
@@ -0,0 +1,31 @@
+# А Я говорю вам.
+
+Это вторая часть шестой триады: углубление понимания закона Моисея. Иисус показывает как необходимо правильно его (закон) понимать, на практике являя любовь к тем, кого любить совсем не хочется.
+
+ἐγὼ δὲ λέγω ὑμῖν, Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, καὶ διωκόντων ὑμᾶς· - "Я же говорю Вам: "Любите врагов ваших, благословляйте проклинающих вас, добро делайте ненавидящим/презирающим вас, молитесь о/за обижающих вас и преследующих вас"".
+
+Благословляйте.
+
+Гл. ЭУЛОГЕО - "хорошо говорить о ком-либо", "прославлять", "хвалить"; "благодарить"; "молить Бога о благоволении к кому-либо", "благословлять".
+
+Кто проклинает.
+
+Гл. КАТАРАОМАЙ - "проклинать".
+
+Кто ненавидит.
+
+Гл. МИСЕО - "ненавидеть", "испытывать отвращение", "презирать".
+
+Молитесь.
+
+Гл. ПРОСЕУХОМАЙ - "молиться".
+
+Обижает.
+
+Гл. ЭПЕРЭАДЗО - "плохо обращаться", "оскорблять"/ "поносить", "обижать".
+
+Преследует.
+
+Гл. ДИОКО - "преследовать", "гнать(ся)", "вы(из-)гонять".  *
+
+Есть также греч. рукописи с более короткой версией текста этого стиха (которая отражена в ряде переводов) - Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς·: "Я же говорю вам: "Любите врагов ваших и молитесь о/за преследующих вас"".
diff --git a/mat/05/45.md b/mat/05/45.md
new file mode 100644
index 00000000..0b659440
--- /dev/null
+++ b/mat/05/45.md
@@ -0,0 +1,23 @@
+# сыновьями.
+
+Переведите это слово буквально - "сыновьями".
+
+Отца вашего Небесного.
+
+Букв.: "Отца вашего, который на небесах".
+
+злыми и добрыми.
+
+Прил. ПОНЭРОС - "злой" (см. прим. к ст. 37)
+
+Прил. АГАТХОС - "хороший" (+ с моральной точки зрения), "добрый", "совершенный", "правильный".
+
+Это общечеловеческие характеристики.
+
+праведных и неправедных.
+
+Прил. ДИКАЙОС - "правильный", "справедливый", "праведный", "законопослушный", "честный", "хороший", "невинный".
+
+Прил. АДИКОС - "несправедливый", неправедный", "нечестный", "ненадёжный",
+
+Это религиозные характеристики.
diff --git a/mat/05/46.md b/mat/05/46.md
new file mode 100644
index 00000000..bb0267b4
--- /dev/null
+++ b/mat/05/46.md
@@ -0,0 +1,11 @@
+# Главная информация:
+
+Это третья часть шестой триады: применение, в которой Иисус показывает как правильно применять закон Моисея на практике.
+
+Какая вам награда.
+
+Сущ. МИСТХОС - "плата", "награда", "воздаяние" (см. прим. к ст. 12). Иисус использует данный вопрос для наставления Своих слушателей. Он хочет сказать, что если мы будем любить тех, кто любит нас, то нам не следует ждать никакой награды от Бога, потому что мы не делаем чего-то особенного. Данный риторический вопрос можно перевести как отрицание. Альтернативный перевод: "вы не получите никакого вознаграждения" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+Разве не так же поступают и сборщики налогов?
+
+Сущ. ТЭЛОНЕС - "сборщик налогов", "мытарь". Это риторический вопрос, который можно перевести утвердительным предложением: "даже сборщики налогов так поступают" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/05/47.md b/mat/05/47.md
new file mode 100644
index 00000000..751a0bea
--- /dev/null
+++ b/mat/05/47.md
@@ -0,0 +1,17 @@
+# то что особенного делаете?
+
+Вместо вопроса можно использовать утверждение: "вы не делаете ничего особенного" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+Что особенного.
+
+Прил. ПЕРИССОС - "превосходящий что-то обычное (размер, число); "выдающийся", "экстраординарный".
+
+Братьев. ἀδελφοὺς - "брат", "сородич", "сосед".
+
+Однако в некоторых греч. рукописях вместо него стоит сл. "друзей" (от прил. ФИЛОС - "по-доброму расположенный к кому либо", "преданный"; в субст. форме - "друг").
+
+Разве не так же поступают и язычники?
+
+Данный риторический вопрос можно перевести утвердительным предложением: "Даже язычники так поступают" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+* В некоторых греч. рукописях (соответственно и в переводах) дано "язычники" (ЭТХНИКОЙ), а в некоторых "сборщики налогов" (ТЭЛОНАЙ).
diff --git a/mat/05/48.md b/mat/05/48.md
new file mode 100644
index 00000000..c384f6c0
--- /dev/null
+++ b/mat/05/48.md
@@ -0,0 +1,7 @@
+# Отец.
+
+Это важное определение Бога.
+
+Совершенны.
+
+τέλειος: "совершенный", "законченный", "полный". Другими словами: "будьте законченными, целостными личностями, без явных недостатков, как Отец ваш небесный".
diff --git a/mat/05/intro.md b/mat/05/intro.md
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index 00000000..263e518d
--- /dev/null
+++ b/mat/05/intro.md
@@ -0,0 +1,19 @@
+Матфея 05 Общие замечания
+
+Структура и оформление:
+
+5-7 главы Евангелия от Матфея называются "Нагорной проповедью". Это пространное учение, преподанное Иисусом Его последователям. Оно охватывает три главы Евангелия, что может привести ваших читателей в некоторое замешательство. Если вы делите свой перевод на части, убедитесь, что вашим читателям будет ясно, что все эти части составляют одну проповедь. Раздел Матфея 5:3-12 носит название "Заповеди блаженства". Вы можете сдвинуть его текст вправо. Пусть каждая строка начинается со слова "блаженны". Такое расположение строк и раздела в целом позволит читателям лучше почувствовать поэтическую динамику данного учения.
+
+Структуру "Нагорной проповеди" можно представить так: 1. Пролог, в котором Иисус произносит 9 "Заповедей блаженства" (5:3-12) и объясняет суть миссии, возложенной на общину Его последователей: быть солью и светом для мира (5:13-16);
+
+2. Основная часть, где Иисус показывает Своё отношение к Закону, толкует его в свете наступившего Царства Небесного и описывает образ жизни, который должен ему (Царству) соответствовать (5:17-7:12);
+
+3. Эпилог, состоящий из притчей, которые помогают понять значение "Нагорной проповеди" (7:13-29). Поскольку "Нагорная проповедь" включает в себя несколько разделов, вы можете отделить один от другого пустыми строками.
+
+Важные концепции:
+
+"Его ученики".
+
+Возможно, речь идёт обо всех людях, следовавших за Иисусом. Господь избрал среди них 12 человек, чтобы они были самыми близкими Его учениками. Впоследствии эти люди стали называться "апостолами". Однако из евангельского повествования мы знаем, что у Иисуса был и более широкий круг учеников (например, упоминаются 70 учеников).
+
+Ссылки: Матфея 05:01 Замечания
diff --git a/mat/06/01.md b/mat/06/01.md
new file mode 100644
index 00000000..f5383ddb
--- /dev/null
+++ b/mat/06/01.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Иисус показывает народу очередную триаду, разрушая ошибочные представления людей о духовных ценностях.
+
+# Связующее утверждение:
+
+Иисус продолжает учить учеников в Своей Нагорной проповеди, которая началась в Матфея 5:3. В этом разделе Иисус обращается к таким «делам праведности», как милостыня, молитва и пост.
+
+# Не давайте напоказ милостыню.
+
+Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς - букв.: "Смотрите (остерегайтесь) же, праведность вашу не творите (букв.: "не делать", акт. инф.) перед людьми, чтобы быть увиденными (пасс. инф.) ими". Сущ. δικαιοσύνη обычно имеет значение "праведность" (праведное деяние), однако у него есть и специфическое значение, которое вполне подходит к данному контексту: "милость", "благотворительность". Само же выражение ποιεῖν τὴν δικαιοσύνην (букв. "делать праведность") обычно означает: "делать то, что является правильным", "поступать правильно". *В нек. греч. рукописях вместо сл. δικαιοσύνη ("праведность") стоит сл. ἐλεημοσύνη ("доброе деяние", "милостыня", "подаяние"). Чтобы люди видели вас. Это подразумевает, что видящие человека, дающего кому-то милостыню, будут уважать его за его поступки. Многие из фарисеев и саддукеев делали это напоказ постоянно. Фразу можно перефразировать в активной форме. Альтернативный перевод: «перед людьми, чтобы они могли видеть вас и хвалить за ваши поступки». (См: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Не будет вам награды.
+
+μισθὸν οὐκ ἔχετε - "награды не имеете". Сущ. МИСТХОС означает: "плата", "зарплата"; "награда", "воздаяние" (со знаком "+" [награда] и со знаком "-" [наказание]). Отца. Это важный титул для Бога. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
diff --git a/mat/06/02.md b/mat/06/02.md
new file mode 100644
index 00000000..bc9c4c1d
--- /dev/null
+++ b/mat/06/02.md
@@ -0,0 +1,13 @@
+# Не труби перед собой.
+
+Эта метафора означает, что если ты даешь кому-то милостыню, не надо делать это общеизвестным событием. Не надо этим целенаправленно привлекать внимание людей. Такое поведение не является этичным и не выглядит красиво. гл. САЛПАДЗО - "трубить", "играть на трубе".
+
+# Говорю вам истину.
+
+Иисус этим как бы говорит: "На самом же деле все не так, сейчас я вам расскажу, как на самом деле": они уже получают награду свою.
+
+Начиная с этой фразы Иисус переходит ко второй части триады, демонстрируя как правильно давать милостыню.
+
+# Но, когда даёшь милостыню.
+
+Ὅταν οὖν ποιῇς ἐλεημοσύνην - "Так что когда творишь милостыню/даёшь милостыню". Сущ. ἐλεημοσύνη - "доброе деяние", "милостыня", "подаяние". Сущ. ГЮПОКРИТ - "лицемер", "притворщик", "неискренний человек" (актёр). Говорю вам истину. Иисус этим как бы говорит: "На самом же деле все не так, сейчас я вам расскажу, как на самом деле": они уже получают награду свою. Начиная с этой фразы Иисус переходит ко второй части триады, демонстрируя как правильно давать милостыню.
diff --git a/mat/06/03.md b/mat/06/03.md
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+++ b/mat/06/03.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Развенчав мифы о том, что такое милостыня, Иисус начал учить о том, как правильно её использовать, перейдя таким образом, к третьей части триады: применение.
+
+# Пусть твоя левая рука не знает, что делает правая.
+
+Это метафора, которая означает полную секретность. Идея этой метафоры заключается в том, что не надо всем знать о том, что доброго ты делаешь в жизни. Не надо своими добрыми делами собирать себе миллионы поклонников. Бога все знает о твоих добрых делах, этого достаточно. Подобно тому, как руки человека обычно работают вместе, и каждая рука «знает», что делает другая в любой момент времени, так и людям сложно будет утаить что-то друг от друга. Однако, лучше, чтобы никто не знал, что вы даёте милостыню бедным, кроме Бога, потому что иначе славу свою вы получите уже на земле.
diff --git a/mat/06/04.md b/mat/06/04.md
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--- /dev/null
+++ b/mat/06/04.md
@@ -0,0 +1,3 @@
+# Чтобы твоя милостыня была втайне
+
+Чтобы твоя милостыня была втайне Милостыня, сделанная втайне, вознаграждается Отцом, милостыня, данная публично, вознаграждается публикой. Иисус говорит о том, что Божье вознаграждение важнее.
diff --git a/mat/06/05.md b/mat/06/05.md
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index 00000000..c020c83f
--- /dev/null
+++ b/mat/06/05.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+Иисус переходит к следующей триаде, в первой части которой Он показывает устоявшиеся неверные представления иудеев о молитве.
+
+# Молиться напоказ пред людьми.
+
+ὅπως φανῶσιν τοῖς ἀνθρώποις· - "...чтобы быть увиденными людьми". В иудейской среде считалось, что если люди увидят твои молитвы, то они будут больше уважать тебя за это. Это можно перефразировать в активной форме. Альтернативный перевод: «чтобы люди видели их молящимися». Это, однако, иначе виделось Иисусу, который указал на лицемерие таких показных молитв, которые возносятся исключительно ради мнения толпы.
+
+Говорю вам истину.
+
+Иисус словно говорил этой фразой: "На самом же деле все не так, молящиеся прилюдно уже получают награду свою от той публики, при которой они это делают.
+
+Затем Иисус переходит ко второй части триады, показывая как на самом деле необходимо правильно молиться.
diff --git a/mat/06/06.md b/mat/06/06.md
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+++ b/mat/06/06.md
@@ -0,0 +1,7 @@
+# Войди в твою комнату, закрой за собой дверь
+
+Войди в твою комнату, закрой за собой дверь. Иисус переходит ко второй и третьей части триады, указывая на то, почему это неверно молиться публично, и что можно сделать для того, чтобы молитва стала настоящей: «Пойди в уединённое место» или «отправляйся туда, где ты можешь побыть один». Вот Его совет. Не надо устраивать показные молитвы. Сущ. ταμεῖόν - "кладовая", "внутренняя, потайная, секретная комната".
+
+# Отцу, Который видя тайное.
+
+Бог видит все, даже сокровенные мысли людей, а тем более их мотивы. Настоящая личная молитва непублична, она между человеком и Богом.
diff --git a/mat/06/07.md b/mat/06/07.md
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+++ b/mat/06/07.md
@@ -0,0 +1,7 @@
+# Не говорите лишнего
+
+μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί - букв.: "не бубните, как язычники". Гл. БАТТАЛОГЕО - "снова и снова использовать одни и те же слова", "болтать" (лепетать), "бормотать" Прил. ЭТХНИКОС - "язычник" (не-еврей). Сущ. πολυλογίᾳ - "многословие" (букв.: "много"+"слово/говорение"). Богу не нужно многословие, достаточно использовать в молитве немного слов, лишь бы они все были по сути, по существу вопроса. Народы Древнего Ближнего Востока славились долгими взываниями к своим богам, вымаливая у них разные блага, что не могло не оказать влияния и на Израиль (ср. 3Цар. 18).
+
+# Будут услышаны.
+
+Многословие не ведет к тому, что человек будет лучше услышан Богом, потому что Бог смотрит не на слова, но на сердце молящегося.
diff --git a/mat/06/08.md b/mat/06/08.md
new file mode 100644
index 00000000..c87d44f1
--- /dev/null
+++ b/mat/06/08.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Иисус учит народ, что не нужно копировать (подражать) все за язычниками, которые часами молились своим безгласным идолам. Делать для Бога нужно все естественно, от чистого сердца.
diff --git a/mat/06/09.md b/mat/06/09.md
new file mode 100644
index 00000000..28c8744e
--- /dev/null
+++ b/mat/06/09.md
@@ -0,0 +1,7 @@
+# Наш Отец, Который на небе
+
+Это начало молитвы, именно так Иисус учит людей обращаться к Богу.
+
+# Пусть будет свято Твоё имя.
+
+Гл. АГИАДЗО означает: "делать святым", "освящать", "посвящать", "очищать" (вещи); "обращаться как к святому", "почитать". Здесь «Твоё имя» относится к самому Богу. Альтернативный перевод: «Пусть все почитают Тебя». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/06/10.md b/mat/06/10.md
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--- /dev/null
+++ b/mat/06/10.md
@@ -0,0 +1,7 @@
+# Пусть придёт Твоё Царство
+
+Здесь «Царство» относится к правлению Бога как Царя. Альтернативный перевод: «Пусть над всеми и всем будешь править Ты». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Пусть будет Твоя воля на земле, как и на небе.
+
+γενηθήτω τὸ θέλημά σου - "пусть исполнится/(или "будет явлена") воля Твоя". Гл. ГИНОМАЙ ("быть", "являться", "совершаться", "приходить", "быть установленным", "случаться", "становиться") употреблён в пасс. форме. Это можно перефразировать в активной форме. Альтернативный перевод: «Пусть всё на земле происходит в соответствии с Твоей волей, как на небесах». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/06/11.md b/mat/06/11.md
new file mode 100644
index 00000000..d9e1946f
--- /dev/null
+++ b/mat/06/11.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Это часть молитвы, которой Иисус обучал людей. Все случаи использования местоимений «мы», «нам» и «наш» относятся только к тем, кто молится этой молитвой. Эти слова не относятся к Богу, к Которому они обращаются в молитве. (См: [[rc://*/ta/man/translate/figs-exclusive]])
+
+# Насущный хлеб.
+
+Прил. ЭПИУСИОС - "каждодневный", "насущный", "необходимый", "завтрашний", "будущий". Данный термин весьма редкий (только в Мф. 6:11 и Лк. 11:3), и у исследователей нет единодушия в понимании его значения. Здесь «хлеб» олицетворяет еду в целом. (См: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/mat/06/12.md b/mat/06/12.md
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+++ b/mat/06/12.md
@@ -0,0 +1,7 @@
+# Долги
+
+Долг - это то, что один человек должен отдать другому. В данном случае это метафора грехов. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Как и мы прощаем.
+
+Нар. ὡς "как", "подобно" может также иметь значение "потому что". Поэтому возможный перевод фразы таков: "...потому что мы прощаем нашим должникам". Нашим должникам Должник - это лицо, которое должно что-то другому человеку. В данном случае - это метафора, которая означает согрешающих против нас людей. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/06/13.md b/mat/06/13.md
new file mode 100644
index 00000000..c6e0ee0e
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+++ b/mat/06/13.md
@@ -0,0 +1,7 @@
+# Не вводи нас в испытание
+
+Сущ. πειρασμός: 1. искушение; 2. испытание. Другими словами, "не дай никому искушать нас". Избавь нас от зла. Гл. РЮОМАЙ: "спасать", "избавлять". Прил. πονηρός: 1. плохой, дурной, скверный, негодный, гордый; 2. злой, лукавый, злонамеренный, злодей; как сущ. "зло", "худо". Здесь не надо "высасывать из пальца" смысл и персонифицировать "зло". Зло в данном случае используется как абстрактная, коллективная, безличностная категория. Или же, если в начале молитвы звучит просить "не дать никому искушать нас", то лучше употребить не "зло", а "злой" или субстантив "злодей": "но избавь нас о злого/злодея".*
+
+# Окончание молитвы.
+
+"Потому что Твоё Царство, сила и слава вовеки. Аминь" присутствует лишь в Византийских (более поздних) греческих рукописях.
diff --git a/mat/06/14.md b/mat/06/14.md
new file mode 100644
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+++ b/mat/06/14.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Все местоимения «вы» и «ваш» употребляются здесь в форме множественного числа. Однако Иисус говорит им, что произойдет с каждым из них, если они не будут прощать других.
+
+# Их проступки.
+
+Сущ. παράπτωμα: "проступок", "преступление", "ложный шаг", "согрешение", "грех". То есть, что-то нехорошее, что человек сделал против тебя или кого-то ещё.
diff --git a/mat/06/15.md b/mat/06/15.md
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index 00000000..76a0594e
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+++ b/mat/06/15.md
@@ -0,0 +1,3 @@
+# Их проступков ... ваших проступков
+
+Их проступков ... ваших проступков Абстрактное существительное «проступок» может быть переведено с помощью глагола. Альтернативный перевод: «когда они грешат против вас ... когда вы грешите против Бога» или «когда они вредят вам ... когда вы делаете то, что злит вашего Отца». (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/mat/06/16.md b/mat/06/16.md
new file mode 100644
index 00000000..6895505f
--- /dev/null
+++ b/mat/06/16.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Иисус переходит к следующей триаде, касающейся поста и того, как на него (пост) смотрели в Его время иудеи. В 16-м стихе все местоимения «вас» используются в форме множественного числа. В стихах 17 и 18, где Иисус учит их, как вести себя во время поста, все местоимения «ты» и «Твой» используются в форме единственного числа. Возможно, в некоторых языках местоимения «ты» нужно будет использовать во множественном числе.
+
+# Они ходят с мрачными лицами.
+
+μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν - "не будьте как лицемеры грустные/мрачные [т.е. с грустными/мрачными лицами], потому что они делают неузнаваемым своё лицо". Прил. СКРЮТХТРОПОС - " сгрустным, мрачным или угрюмым взглядом". Гл. АФАНИДЗО - "заставить исчезнуть", "уничтожить" (Мф. 6:19); "сделать невидимым или неузнаваемым", "изуродовать" (6:16); "проходить", "исчезать" (Ин 4:14), "погибать" (13: 41). Согласно тому, что описывает Иисус, во время поста лицемеры не мыли лица и не расчесывали волосы. Это делалось ими намеренно, чтобы привлечь к себе внимание других людей и снискать их уважение. Иисус указывает, что это глубоко неверное понимание поста, которое должно быть пересмотрено.
+
+# Говорю вам истину.
+
+Иисус словно говорит здесь: "На самом же деле все это неверно, те кто так постятся уже получают награду свою". Постясь прилюдно, они получают похвалу от людей. После этого Иисус переходит ко второй части триады, где Он показывает, а как же правильно поститься.
diff --git a/mat/06/17.md b/mat/06/17.md
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index 00000000..5f483f77
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+++ b/mat/06/17.md
@@ -0,0 +1,3 @@
+# Помажь свою голову
+
+Помажь свою голову «нанеси масло на волосы» или «пусть твои волосы будут ухоженными». Здесь «помазать» голову означает, что нужно продолжать заботиться о своих волосах. Не путайте это с понятием «помазать елеем» для определенной цели, или «Помазанный», которое относится только ко Христу; это абсолютно разные вещи. Иисус поясняет, что люди должны выглядеть одинаково независимо от того, постятся они или нет.
diff --git a/mat/06/18.md b/mat/06/18.md
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index 00000000..96176c3a
--- /dev/null
+++ b/mat/06/18.md
@@ -0,0 +1,3 @@
+# Отцу, Который втайне
+
+Возможные значения: 1) никто не может видеть Бога. Альтернативный перевод: «Отцу, Которого никто не видит», или 2) Бог находится рядом с постящимся человеком. Альтернативный перевод: «Отцу, Который с тобой наедине».Посмотрите, как вы перевели это в Матфея 6:6. Который видит тайное «Который видит, что вы делаете наедине с самим собой» или "Который видит всё, что совершается тайно". В любой момент времени Бог видит все, что творится на земле.
diff --git a/mat/06/19.md b/mat/06/19.md
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+++ b/mat/06/19.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Еще одна триада из учения Иисуса касается собирания богатств (сокровищ) на земле, так как это была также одна из наиболее популярных тем в иудаизме времен Иисуса.
+
+# Сокровища.
+
+Сущ. Θησαυρός: 1. сокровище, материальная ценность; 2. сокровищница, хранилище. По сути это физическое богатство или вещи, которые человек ценит больше всего. Где моль и ржавчина уничтожают. Гл. АФАНИДЗО - "заставить исчезнуть", "уничтожить" (Мф. 6:19); "сделать невидимым или неузнаваемым", "изуродовать" (6:16); "проходить", "исчезать" (Ин 4:14), "погибать" (13: 41).
+
+# «Где моль и ржавчина разрушают сокровища».
+
+Здесь имеются в виду сокровища физические, а потому преходящие, которые могут быть уничтожены или потеряны, украдены или испорчены под воздействием разных факторов.
+
+# Моль.
+
+Сущ. σής: "моль". Маленькое летающее насекомое из рода бабочек, которое наносит вред ткани, шерсти, поедая её.
+
+# Ржавчина.
+
+Сущ. βρῶσις: "ржавчина", "ржа" (разъедающее вещество). Коричнево-бурый налет на поверхности железа, образующийся в следствии коррозии металла.
diff --git a/mat/06/20.md b/mat/06/20.md
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index 00000000..abb83c52
--- /dev/null
+++ b/mat/06/20.md
@@ -0,0 +1,3 @@
+# Собирайте себе сокровища на небе
+
+Собирайте себе сокровища на небе Это метафора, которая означает совершать добро на земле, за которое Бог вознаградит нас на небесах. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/06/21.md b/mat/06/21.md
new file mode 100644
index 00000000..a49ebd5e
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+++ b/mat/06/21.md
@@ -0,0 +1,3 @@
+# Будет и ваше сердце
+
+Будет и ваше сердце Здесь «сердце» олицетворяет мысли и интересы человека. Другими словами: Ваше сокровище там, к чему вы стремитесь. Если это деньги, или что-то еще, вы будете постоянно тянуться к деньгам, или чему-то еще. Если это Бог и небеса, то необходимо тянуться, стремиться, рваться к Богу и небесам.
diff --git a/mat/06/22.md b/mat/06/22.md
new file mode 100644
index 00000000..826df876
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+# Общая информация:
+
+Иисус постепенно переходит к следующей триаде, посвященной теме чистоты разума (ума). Чистота ума начинается с глаз, важно, куда они смотрят и что они видят, потому что именно это они транслируют в мозг и именно об этом мозг затем думает.
+
+# Глаз – это светильник для тела ... Если глаз будет светлым...
+
+Сущ. λύχνος - "светильник", "лампа". будет чистым. Прил. ГАПЛОС - букв.: "одинокий", "искренний"; "открытый"; "честный/без скрытых планов"; "невинный", "бесхитростный". Здесь метафорически человек, способный видеть чистое, сравнивается со светильником. Если человек сознательно выбирает видеть только правильные и чистые вещи и отказывается от того, чтобы видеть неправильные и грязные, его разум останется чистым.
+
+# Глаз – это светильник для тела.
+
+Эта метафора показывает, что, как лампа освещает путь в темноте, так и глаз дает пищу для разума, что он даст, то разум и будет "есть".
diff --git a/mat/06/23.md b/mat/06/23.md
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+# А если твой глаз ... как тогда выглядит тьма!
+
+И напротив, если человек сознательно выбирает видеть то, что его разрушает: насилие, жестокость, ужасы, порнографию, убийство, наготу, и так далее, этим он дает плохую "пищу" для своего разуму и ведет к его разрушению и греху.
+
+# Если твой глаз будет злым.
+
+Сам по себе глаз не может быть добрым или злым, он всегда нейтрален. Имеется в виду, что человек сам лично выбирает на что ему смотреть. Иногда он выбирает то, что не несет ему никакую пользу. Этот выбор можно назвать злом. Внимание: в этом стихе не подразумеваются магические способности.
+
+# Если свет, который в тебе — это тьма, то как тогда выглядит тьма!
+
+«Если то, что должно принести твоему телу свет, приносит лишь тьму, тогда твоё тело находится в полной темноте». Альт. перевод: "если свет, который в тебе, - тьма, сколь велика эта тьма!" (BTI +Кулаков).
diff --git a/mat/06/24.md b/mat/06/24.md
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+# Так как или одного будет ненавидеть, а другого любить, или одного будет поддерживать, а другим пренебрегать
+
+Это продолжение учения о сокровищах. Это третья часть триады: применение. Одного будет поддерживать. Гл. АНТЕХЕО/АНТЕХЕОМАЙ - "цепляться за к.-л. или ч.-л."/"прилепляться к"; "посвящать себя к.-л. или ч.-л.; "обращать внимание"; "помогать" Обе эти фразы означают практически одно и то же. Они лишь подчеркивают, что человек не может любить и быть преданным Богу и деньгам одновременно. (См: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Вы не можете служить и Богу, и мамоне.
+
+Сущ. МАМОНАС (заимствование из арамейского языка) - "богатство", "имущество", "мамона". «Вы не можете одновременно любить и Бога, и деньги». Человек не способен равноценно ценить и любить две прямо противоположные идеи. Это чисто технически невозможно.
diff --git a/mat/06/25.md b/mat/06/25.md
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+# Общая информация:
+
+Здесь местоимения «вам» и «ваш» употребляются в форме множественного числа. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Говорю вам: не заботьтесь.
+
+Гл. МЕРИМНАО - "иметь беспокойство", "быть беспокойным", "быть (чрезмерно) обеспокоенным"; "заботиться о". Эта фраза корректирует взгляды, царившие в иудейском мире в то время, и показывает еще одну грань правильного применения.
+
+# Разве душа не ценнее пищи, и тело — одежды?
+
+Иисус использует здесь риторический вопрос с целью научить людей тому, что физические сокровища очень ограничены, а потому всегда проигрывают в сравнении с вечным.
diff --git a/mat/06/26.md b/mat/06/26.md
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+# Посмотрите на птиц в небе.
+
+Посмотрите, как Бог все устроил, отвлекитесь от своей суеты и задумайтесь.
+
+# Хранилища.
+
+## Помещения для хранения урожая, амбары.
+
+Вы гораздо ценнее их.
+
+## В греч. (οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν;) букв. так: "вы не отличаетесь ли (намного) больше их"? Гл. ДИАФЕРО - "отличаться", "быть более ценным", "превосходить". Здесь в некоторых переводах для акцента используется риторический вопрос. Вы можете использовать его в своём переводе. Альтернативный перевод: «Разве вы не ценнее птиц?» или «Очевидно, что вы намного ценнее птиц».
diff --git a/mat/06/27.md b/mat/06/27.md
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+# Общая информация:
+
+Иисус показывает еще одну грань применения: как Бог устроил этот мир. Все двигается по Его законам, даже человек.
+
+# Кто из вас, заботясь, может прибавить себе рост хоть на один локоть?
+
+Сущ. ЭЛИКИА - "возраст", "время жизни", "зрелый возраст", "быть в возрасте"; "телосложение". Сущ. ПЭХЮС - "локоть" (как мера длины). Здесь Иисус использует вопрос с целью научить людей. «Прибавить себе рост хоть на один локоть» - это сделать невозможно для человека, однако Иисус показывает, что и это Бог контролирует. Альт. перевод (т.к. сущ. ПЭХЮС в осн. значении - "возраст"/"время жизни"): "...кто из вас... может хотя бы на час продлить свою жизнь"?
+
+# Один локоть.
+
+Локоть - это мера длины, равная половине метра (50-60 см.).
diff --git a/mat/06/28.md b/mat/06/28.md
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+# Зачем заботитесь об одежде?
+
+Суть вопроса Иисуса не в том, что не надо совсем заботиться об одежде, а в том, что не надо уделять ей настолько много времени как это делали многие богатые иудеи.
+
+# Посмотрите.
+
+«Обратите своё внимание».
+
+# Полевые лилии ... Они не трудятся, не прядут...
+
+Иисус говорит о лилиях, как о носящих одежду людях. Одетые в одежду лилии - это метафора, означающая растения с красивыми и яркими цветами.
diff --git a/mat/06/29.md b/mat/06/29.md
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+++ b/mat/06/29.md
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+# И Соломон ... не одевался так, как каждая из них
+
+Одетые в одежду лилии - это метафора, означающая растения с красивыми и яркими цветами. (См: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+Говорю вам. Эта фраза делает акцент на том, что Иисус скажет далее. Не одевался так, как каждая из них Это можно перефразировать в активной форме. Альтернативный перевод: «не носил такую прекрасную одежду, как эти лилии». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/06/30.md b/mat/06/30.md
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+# Если полевую траву ... Бог так одевает
+
+Иисус продолжает говорить о лилиях, как о носящих одежду людях. Одетые в одежду лилии - это метафора, означающая растения с красивыми и яркими цветами. (См: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Полевую траву
+
+Если в вашем языке есть слово, которое в общем обозначает «траву» и «лилии» из предыдущего стиха, вы можете использовать его здесь.
+
+# Будет брошена в печь
+
+В те времена евреи использовали траву для разжигания костров и приготовления пищи. Это можно перефразировать в активной форме. Альтернативный перевод: «кто-то бросит её в огонь» или «кто-то её сожжёт в печи». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# То тем более вас, маловеры
+
+В некоторых переводах здесь используется утверждение, а в некоторых вопрос. Иисус использует эту фразу с целью научить людей тому, что Бог обеспечит их всем необходимым. Альтернативный перевод: «Он обязательно оденет вас ... верой». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Маловеры
+
+«у вас такая маленькая вера». Иисус обращается к людям именно с такими словами, потому что их беспокойство об одежде показывает слабость их доверия Богу.
diff --git a/mat/06/31.md b/mat/06/31.md
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+# Итак
+
+«Поэтому»
+
+# Не заботьтесь во что одеться
+
+Не то, чтобы Иисус вообще предлагает не заботиться во что одеваться и ходить либо голым, либо в рванье. В этом предложении «одежда» является синекдохой материальных ценностей. А потому Он призывает не убиваться так по поводу одежды. Не ставить ее во главу угла, не думать о ней день и ночь, желая удивить / поразить ею других.
diff --git a/mat/06/32.md b/mat/06/32.md
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+++ b/mat/06/32.md
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+# Обо всём этом беспокоятся народы
+
+«Потому что язычники обеспокоены тем, что они будут есть, пить и носить»
+
+# Ваш Небесный Отец знает, что вы нуждаетесь во всём этом
+
+Иисус подразумевает, что Бог обеспечит их основные потребности.
diff --git a/mat/06/33.md b/mat/06/33.md
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+++ b/mat/06/33.md
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+# Прежде всего ищите Божье Царство и Его праведность
+
+Царство Бога и его ценности должны быть приоритетом у верующего в Бога человека, хотя он и не должен при этом перестать заботиться о материальном, пока он на земле это тоже часть его жизни. Материальное однако, должно всегда занимать в жизни человека второе место.
+
+И всё это прибавится вам.
+
+Все это материальное. Если будете посвящать всего себя Царству Бога и Богу, и материальная устроенность у вас будет тоже. Если же материальное будет у вас на первом месте, то духовное будет в упадке.
diff --git a/mat/06/34.md b/mat/06/34.md
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+++ b/mat/06/34.md
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+# Итак
+
+«Поэтому»
+
+# Завтрашний день сам будет заботиться о себе
+
+Иисус говорит о «завтрашнем дне» так, как будто это человек, который может о чём-то волноваться. Иисус подразумевает, что у человека будет достаточно забот, когда наступит следующий день. Поэтому не надо так убиваться по поводу того, что будет завтра. Неверующие люди все так делают. Верующие должны учиться доверять свою жизнь Богу.
diff --git a/mat/06/intro.md b/mat/06/intro.md
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@@ -0,0 +1,9 @@
+# Матфея 06 Общее примечание
+
+## Структура и формат
+
+Глава 6 Евангелия от Матфея продолжает расширенное учение Иисуса, известное как «Нагорная проповедь». Вы можете отделить молитву в 6:9-13, поместив её правее остальной части текста. В этой проповеди Иисус поднимает много разных вопросов (о милостыне - 6:1-4, о молитве - 6:5-15, о посте - 6:16-18, о сокровище небесном - 6:19-21, о светильнике для тела - 6:22-23, о собственности человека и заботе Бога - 6:24-34). Вы можете помочь читателю отделить их друг от друга, делая отступ в тексте всякий раз, когда Иисус меняет тему.
+
+  * **[Матфея 06:01 Примечание](./01.md)**
+
+**[<<](../05/intro.md) | [>>](../07/intro.md)**
diff --git a/mat/07/01.md b/mat/07/01.md
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+# Общая информация:
+
+Иисус говорит с группой людей о том, что они должны делать и чего не должны. Здесь местоимения «вы» и «вас», а также повеления используются во множественном числе. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Связующее утверждение:
+
+Иисус продолжает наставлять учеников в Своей Нагорной проповеди, которая началась в [Матфея 5:3](../05/03.md).
+
+# Не судите
+
+Здесь слово «судить» подразумевает «резко осуждать» или «объявлять виновным». Альтернативный перевод: «Не обвиняйте людей сурово». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# чтобы не быть судимыми
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «чтобы Бог не осудил вас сурово». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/07/02.md b/mat/07/02.md
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+++ b/mat/07/02.md
@@ -0,0 +1,15 @@
+# потому что
+
+Убедитесь, что читатель понимает утверждение в 7:2, которое основывается на том, что Иисус сказал в 7:1.
+
+# каким судом судите, таким и вас будут судить
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Бог будет судить вас так же, как вы судите других». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# мерой
+
+Возможные значения: 1) это мера наказания или 2) это стандарт, используемый для того чтобы судить.
+
+# вам будут отмерять
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Бог будет применять тот же стандарт к вам». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/07/03.md b/mat/07/03.md
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+++ b/mat/07/03.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+Иисус разговаривает с группой людей о том, что они должны делать и чего не должны. Местоимения «ты» и «твоему» используются в единственном числе, но в некоторых языках может потребоваться перевести их во множественное число.
+
+# Зачем ты смотришь ... в глазе твоего брата, хотя в своём глазу бревно не замечаешь?
+
+Иисус использует этот вопрос, чтобы упрекнуть людей за то, что они замечают лишь грехи других, но игнорируют свои собственные. Альтернативный перевод: «Ты смотришь ... в глазе брата, но не замечаешь бревно, которое находится в твоём собственном глазу», или «Не смотри ... в глазе брата, при этом игнорируя бревно, которое находится в твоём собственном глазу». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# щепку в глазе твоего брата
+
+Это метафора, которая олицетворяет "щепку" с наименее важными ошибками единоверцев. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# щепку
+
+«крупинку», «осколок» или «частицу пыли». Используйте такое слово, которое олицетворяет самую маленькую вещь, способную попасть в глаз человека.
+
+# брата
+
+Все случаи использования слова «брат» в 7:3-5 относятся к единоверцам. Не следует понимать это слово слишком буквально как, например, единокровного брата или соседа.
+
+# в своём глазу бревно
+
+Это метафора, олицетворяющая самые значимые проступки человека. Разумеется, в буквальном смысле бревно не может попасть в глаз человека. Иисус использует здесь преувеличение, чтобы подчеркнуть, что в первую очередь человек должен обращать внимание на свои серьезные недостатки, прежде чем смотреть на недостатки другого человека. (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# бревно
+
+отрезок толстой части ствола дерева.
diff --git a/mat/07/04.md b/mat/07/04.md
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--- /dev/null
+++ b/mat/07/04.md
@@ -0,0 +1,3 @@
+# Как ты можешь сказать ... в твоём глазу бревно?
+
+Иисус задаёт этот вопрос, тем самым ободряя людей обращать внимание на свои собственные грехи, прежде чем замечать грехи другого человека. Альтернативный перевод: «Вы не должны говорить ... в своём собственном глазу». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/07/05.md b/mat/07/05.md
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+++ b/mat/07/05.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/07/06.md b/mat/07/06.md
new file mode 100644
index 00000000..65887aa1
--- /dev/null
+++ b/mat/07/06.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Иисус разговаривает с группой людей о том, что они должны делать и чего не должны. Все местоимения «вам» и «вас» используются здесь во множественном числе.
+
+# псам ... свиньями
+
+Евреи считали этих животных нечистыми, и Бог заповедовал евреям не употреблять их в пищу. В данном случае слова "псы" и "свиньи" - это метафоры, олицетворяющие злых людей, для которых не существует ничего святого. Лучше всего перевести эти слова буквально. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# жемчуг
+
+Это ценные бусины или камушки, чаще всего округлой формы. Здесь они являются метафорой, которая означает познание Бога или нечто драгоценное. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# чтобы они не затоптали
+
+«свиньи могут затоптать их».
+
+# направившись к вам, не растерзали
+
+«собаки могут развернутся и разорвать вас».
diff --git a/mat/07/07.md b/mat/07/07.md
new file mode 100644
index 00000000..644e0749
--- /dev/null
+++ b/mat/07/07.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+Иисус разговаривает с группой людей о том, что они должны делать и чего не должны. Все местоимения «вы» и «вам» используются во множественном числе. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Просите ... Ищите ... Стучите
+
+Это метафоры, которые означают молитву к Богу. Форма глагола показывает, что мы должны молиться до тех пор, пока Он не ответит. Если в вашем языке имеется слово или фраза, означающая "не сдаваться, но снова и снова пытаться", используйте их здесь. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Просите
+
+просить что-то у кого-то, в данном случае у Бога
+
+# вам будет дано
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Бог даст вам то, что нужно». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Ищите
+
+искать кого-либо, в данном случае Бога
+
+# Стучите
+
+С древних времен существует такой жест вежливости: стучать в дверь, прежде чем войти, чтобы находящийся внутри помещения хозяин мог открыть дверь. Если в вашей культуре существует иная традиция, или стучать в дверь у вас не принято, используйте то понятие, которое вы используете для того, чтобы вежливо попросить человека открыть перед вами дверь. Альтернативный перевод: «Скажи Богу о своём желании, чтобы Он открыл дверь».
+
+# вам откроют
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Бог откроет вам». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/07/08.md b/mat/07/08.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/07/08.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/07/09.md b/mat/07/09.md
new file mode 100644
index 00000000..94917956
--- /dev/null
+++ b/mat/07/09.md
@@ -0,0 +1,11 @@
+# Есть ли среди вас такой человек ... камень?
+
+Иисус использует вопрос, чтобы научить людей. Альтернативный перевод: «Среди вас нет такого человека ... камень». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# хлеба
+
+Это относится к пище в целом. Альтернативный перевод: «что-то из еды». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# камень
+
+Это существительное должно быть переведено буквально.
diff --git a/mat/07/10.md b/mat/07/10.md
new file mode 100644
index 00000000..c94dd025
--- /dev/null
+++ b/mat/07/10.md
@@ -0,0 +1,7 @@
+# рыбы ... змею
+
+Эти существительные должны быть переведены буквально.
+
+# Или, когда попросит рыбы, даст ему змею?
+
+Иисус задает ещё один вопрос, чтобы научить людей. Понятно, что Иисус всё ещё имеет в виду некоего человека и его сына. Альтернативный перевод: «И среди вас нет ни одного человека, который на просьбу сына дать ему рыбу, вместо этого даст ему змею». (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/mat/07/11.md b/mat/07/11.md
new file mode 100644
index 00000000..c47011c1
--- /dev/null
+++ b/mat/07/11.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Иисус разговаривает с группой людей о том, что они должны делать и чего не должны. Все местоимения «вы» и «ваш» используются во множественном числе. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# тем более ваш Небесный Отец даст ... Него
+
+Здесь в некоторых переводах вместо утверждения для акцента используется вопрос. Альтернативный перевод: «Неужели ваш Отец Небесный не даст ... Него?» или «Тогда ваш Отец Небесный непременно даст ... Него». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Отец
+
+Это важный титул для Бога. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
diff --git a/mat/07/12.md b/mat/07/12.md
new file mode 100644
index 00000000..84f4306c
--- /dev/null
+++ b/mat/07/12.md
@@ -0,0 +1,7 @@
+# как хотите, чтобы они поступали с вами
+
+«как бы вы хотели, чтобы другие поступали по отношению к вам»
+
+# ведь в этом Закон и Пророки
+
+Здесь понятия «закон» и «пророки» относятся к тому, что написал Моисей и другие пророки. Альтернативный перевод: «так в Священных Писаниях учат Моисей и пророки». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/07/13.md b/mat/07/13.md
new file mode 100644
index 00000000..d5165cc6
--- /dev/null
+++ b/mat/07/13.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Прохождение через широкие ворота, ведущие к погибели, или узкие ворота, ведущие к жизни, олицетворяет собой образ жизни людей и ожидающие их последствия. При переводе этой фразы используйте соответствующие слова для понятий «широкие» и «просторные», которые противоположны по значению с понятием «узкие», чтобы особенно подчеркнуть различия между двумя видами ворот и образами жизни людей.
+
+# Входите через узкие ворота ... и многие идут через них
+
+Это образ людей, путешествующих по дороге и входящих в царство через ворота. В одно царство войти легко; в другое - трудно. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Входите через узкие ворота
+
+Возможно, вам придется переместить эту фразу в конец стиха 14: «Поэтому, входите через узкие ворота».
+
+# ворота ... путь
+
+Возможные значения: 1) «путь» относится к дороге, которая ведёт к воротам в царство, или 2) оба слова «ворота» и «путь» относятся к входу в царство.
+
+# к гибели
+
+Это абстрактное существительное может быть переведено с помощью глагола. Альтернативный перевод: «туда, где люди умирают». (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/mat/07/14.md b/mat/07/14.md
new file mode 100644
index 00000000..ad47d31c
--- /dev/null
+++ b/mat/07/14.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус продолжает говорить о том, как люди выбирают свой образ жизни, как будто они делают выбор, по какому пути им идти.
+
+# к жизни
+
+Абстрактное существительное «жизнь» можно перевести с помощью глагола «жить». Альтернативный перевод: «туда, где люди живут». (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/mat/07/15.md b/mat/07/15.md
new file mode 100644
index 00000000..1eea0f3e
--- /dev/null
+++ b/mat/07/15.md
@@ -0,0 +1,7 @@
+# Берегитесь
+
+«Будьте настороже»
+
+# которые приходят к вам в овечьей шкуре, являясь на самом деле хищными волками
+
+Эта метафора означает, что лжепророки будут притворяться, что они добры и готовы помогать людям, но в действительности они злы и приносят людям вред. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/07/16.md b/mat/07/16.md
new file mode 100644
index 00000000..43b969dd
--- /dev/null
+++ b/mat/07/16.md
@@ -0,0 +1,7 @@
+# Вы узнаете их по их плодам
+
+Эта метафора относится к результатам действий человека. Альтернативный перевод: «Как вы узнаёте дерево по плодам, которые растут на нём, так вы будете узнавать лжепророков по их действиям». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Разве виноград собирают ... репейника?
+
+Иисус использует вопрос, чтобы научить людей. Для людей было очевидно, что ответ на этот вопрос - нет. Альтернативный перевод: «Люди не собирают виноград ... репейника». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/07/17.md b/mat/07/17.md
new file mode 100644
index 00000000..2a0e0b9d
--- /dev/null
+++ b/mat/07/17.md
@@ -0,0 +1,7 @@
+# любое хорошее дерево приносит хорошие плоды
+
+Иисус продолжает использовать метафору плодов, чтобы описать хороших пророков, которые производят только добрые дела или слова. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# плохое дерево приносит плохие плоды
+
+Иисус продолжает использовать метафору плодов, чтобы описать лживых пророков, которые приносят только зло. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/07/18.md b/mat/07/18.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/07/18.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/07/19.md b/mat/07/19.md
new file mode 100644
index 00000000..5c50d60a
--- /dev/null
+++ b/mat/07/19.md
@@ -0,0 +1,7 @@
+# Каждое дерево, которое не приносит хороший плод, срубают и бросают в огонь
+
+Иисус продолжает использовать образ фруктовых деревьев в качестве метафоры, которая описывает лжепророков. Здесь он рассказывает о том, что произойдет с  деревьями, которые не приносят хороший плод. Подразумевается, что тоже самое произойдет и с лжепророками. (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+# срубают и бросают в огонь
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «люди срезают их и сжигают». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/07/20.md b/mat/07/20.md
new file mode 100644
index 00000000..41fad9f0
--- /dev/null
+++ b/mat/07/20.md
@@ -0,0 +1,3 @@
+# вы узнаете их по их плодам
+
+Местоимение «их» может относиться либо к пророкам, либо к деревьям. Эта метафора подразумевает, что плоды деревьев и поступки пророков показывают, хороши они или плохи. Если возможно, переведите это так, чтобы можно было отнести этот образ и к деревьям, и к пророкам. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/07/21.md b/mat/07/21.md
new file mode 100644
index 00000000..13647b0f
--- /dev/null
+++ b/mat/07/21.md
@@ -0,0 +1,11 @@
+# войдёт в Небесное Царство
+
+Здесь под «Небесным Царством» подразумевается правление Бога как Царя. Фраза «Небесное Царство» используется только в Евангелии от Матфея. Если возможно, сохраните в своём переводе слово «Небеса». Альтернативный перевод: «будет жить с Богом на Небесах, когда Он будет править как Царь». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# тот, кто исполняет волю Моего Небесного Отца
+
+«кто делает то, чего желает Мой Отец Небесный»
+
+# Отца
+
+Это важный титул для Бога. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
diff --git a/mat/07/22.md b/mat/07/22.md
new file mode 100644
index 00000000..18fa1531
--- /dev/null
+++ b/mat/07/22.md
@@ -0,0 +1,19 @@
+# В тот день
+
+Иисус сказал «в тот день», зная, что Его слушатели поймут, что Он имеет в виду день суда. Вы можете перевести буквально «день суда» только в том случае, если ваши читатели не поймут, что здесь подразумевается. (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# мы пророчествовали ... изгоняли демонов ... творили много чудес?
+
+Люди используют вопрос, чтобы подчеркнуть свои действия. Альтернативный перевод: «Мы пророчествовали ... мы изгоняли демонов ... мы совершили много великих дел». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# мы
+
+Здесь «мы» подразумевает людей и не включает Иисуса. (См: [[rc://*/ta/man/translate/figs-exclusive]])
+
+# Твоим именем
+
+Возможные значения: 1) «Твоей властью» или «Твоей силой», или 2) «потому что мы исполняли то, чего Ты хотел» или 3) «потому что мы просили Тебя об этом». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# много чудес
+
+"много удивительного"
diff --git a/mat/07/23.md b/mat/07/23.md
new file mode 100644
index 00000000..8e23fca4
--- /dev/null
+++ b/mat/07/23.md
@@ -0,0 +1,3 @@
+# Я никогда не знал вас
+
+Это означает, что человек не принадлежит Иисусу. Альтернативный перевод: «Вы не мои последователи» или «Я не имею к вам никакого отношения». (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/07/24.md b/mat/07/24.md
new file mode 100644
index 00000000..9310a69c
--- /dev/null
+++ b/mat/07/24.md
@@ -0,0 +1,15 @@
+# Итак
+
+«По этой причине»
+
+# Мои слова
+
+Здесь «слова» относятся к тому, что говорит Иисус. (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# сравню с умным человеком, который построил свой дом на камне
+
+Иисус сравнивает тех, кто исполняет Его слова, с человеком, который строит свой дом там, где ничто не может навредить ему. (См: [[rc://*/ta/man/translate/figs-simile]])
+
+# на камне
+
+Это твёрдая горная порода, находящаяся под верхним слоем земли, под почвой и глиной. Здесь не подразумевается одиночный большой камень или валун.
diff --git a/mat/07/25.md b/mat/07/25.md
new file mode 100644
index 00000000..cbe3ce4b
--- /dev/null
+++ b/mat/07/25.md
@@ -0,0 +1,3 @@
+# основан был
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «он построил его». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/07/26.md b/mat/07/26.md
new file mode 100644
index 00000000..b6f09a17
--- /dev/null
+++ b/mat/07/26.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Это окончание Нагорной проповеди Иисуса, которая началась в [Матфея 5:3](../05/03.md).
+
+# похож на глупого человека, который построил свой дом на песке
+
+Иисус продолжает сравнение со строящим дом человеком, которое началось в предыдущем стихе. Он приравнивает тех, кто не подчиняется Его словам, к глупым строителям. Только глупец построил бы дом на рыхлом песчаном месте, где дождь, наводнения и ветер могут с легкостью развеять песок. (См: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/mat/07/27.md b/mat/07/27.md
new file mode 100644
index 00000000..d0752b14
--- /dev/null
+++ b/mat/07/27.md
@@ -0,0 +1,7 @@
+# упал
+
+Используйте общее слово на своем языке, которое описывает падение дома.
+
+# огромным было его разрушение
+
+Дождь, наводнения и ветер полностью разрушили дом.
diff --git a/mat/07/28.md b/mat/07/28.md
new file mode 100644
index 00000000..7e023a05
--- /dev/null
+++ b/mat/07/28.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Эти стихи описывают реакцию толпы людей на учение Иисуса в Нагорной проповеди. (См: [[rc://*/ta/man/translate/writing-endofstory]])
+
+# Когда
+
+Эта фраза делает переход от учения Иисуса к тому, что произошло дальше. Альтернативный перевод: «После того, как»
+
+# очень удивлялся Его учению
+
+В 7:29 ясно, что люди были поражены не только тем, чему учил Иисус, но и тем, как Он это делал. Альтернативный перевод: «были поражены тем, как Он учил».
diff --git a/mat/07/29.md b/mat/07/29.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/07/29.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/07/intro.md b/mat/07/intro.md
new file mode 100644
index 00000000..b18bcf7b
--- /dev/null
+++ b/mat/07/intro.md
@@ -0,0 +1,21 @@
+# Матфея 07 Общее примечание
+
+## Структура и формат
+
+В этой проповеди Иисус поднимает много разных вопросов. Вы можете помочь читателю отделить их друг от друга, делая отступ в тексте всякий раз, когда Иисус меняет тему.
+
+## Специальные понятия в этой главе
+
+### Матфея 5-7
+
+Многие люди называют стихи из Евангелия от Матфея 5-7 «Нагорной проповедью». Это один длинный урок, который проповедовал Иисус. Библия делит это учение на три главы, однако это может смутить неопытного читателя. Если ваш перевод также разделяет этот текст на главы, убедитесь, что читатель понимает, что вся проповедь - это большой единый раздел.
+
+### "Вы узнаете их по их плодам"
+
+Плоды - это часто встречающийся образ в Священных Писаниях. Он используется для описания результатов хороших или плохих действий. В этой главе хорошие плоды являются результатом жизни в соответствии с Божьими повелениями. (См: [[rc://*/tw/dict/bible/other/fruit]])
+
+## Ссылки:
+
+  * **[Матфея 07:01 Примечание](./01.md)**
+
+**[<<](../06/intro.md) | [>>](../08/intro.md)**
diff --git a/mat/08/01.md b/mat/08/01.md
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+# Общая информация:
+
+Это начало новой части истории, содержащей несколько рассказов о людях, которых Иисус исцелил. Эта тема продолжается до Матфея 9:35. (См: [[rc://*/ta/man/translate/writing-newevent]])
+
+# Когда Иисус спустился с горы, много народа пошло за Ним.
+
+ὄχλοι πολλοί - букв.: "толпы многие/многочисленные". «После того, как Иисус сошёл с горы, за ним последовала большая толпа/многочисленная толпа». Возможно, эта толпа включала в себя людей, которые были с ним на горе, и людей, которых там не было. Матфей показывает, что после Нагорной проповеди за Иисусом последовало очень много народу!
diff --git a/mat/08/02.md b/mat/08/02.md
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+# ... К Нему подошёл
+
+Подходить близко прокаженным было запрещено категорически, чтобы они не могли заразить или сделать ритуально нечистыми других людей, ведь прикосновение к прокажённому делало нечистым. Прокажённых обычно изолировали от общества. Возможно имеется в виду, что прокаженный подошел к Иисусу так близко, как только мог.
+
+# Прокажённый.
+
+Прил. λεπρός: "прокаженный". «Человек, у которого была проказа / лепра». Лепра - это инфекционное заболевание, поражающее кожные покровы и периферическую нервную систему человека.
+
+# Поклонился.
+
+Гл. ПРОСКЮНЕУО - "выражать почтение", "склоняться перед кем-либо", "уважительно приветствовать" (этот глагол может употребляться как по отношению к Богу и ангелам, так и по отношению к людям). Это знак смиренного уважения перед Иисусом со стороны прокажённого. (См: [[rc://*/ta/man/translate/translate-symaction]]).
+
+# Если хочешь.
+
+«Если ты хочешь» или «Если ты пожелаешь». Прокажённый знал, что у Иисуса есть сила исцелить его, но он не знал, захочет ли Иисус прикоснуться к нему, так как он осознавал, насколько это было опасно (любой другой учитель Закона не рискнул бы в таком случае рискнуть собственной репутацией).
+
+# Можешь меня очистить.
+
+Здесь «очистить» означает "исцелить", что давало возможность больному снова полноценно зажить в обществе. Альтернативный перевод: «ты можешь исцелить меня» или «пожалуйста, исцели меня». (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/08/03.md b/mat/08/03.md
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+#### Очистись
+
+Иисус не сторонится прокажённого, но прикасается к нему. Вместо того, чтобы сделаться нечистым, Он очищает его (физически и ритуально). Тем самым он показывает Свою власть над болезнью, с которой обычный человек совладать не мог (исцеление неисцелимого - прерогатива Бога).
+
+# «В тот же момент он был очищен»
+
+Человек сразу же очистился от проказы. Результат слов Иисуса «очистись» состоял в том, что человек был исцелен. Это можно перефразировать в активной форме. Альтернативный перевод: «он стал здоровым», «проказа оставила его» или «проказа прекратилась». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/08/04.md b/mat/08/04.md
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+# Ему
+
+Это относится к человеку, которого Иисус только что исцелил.
+
+# Никому не рассказывай.
+
+«Никому ничего не говори» или «никому не говори, что я исцелил тебя».
+
+# Покажи себя священнику.
+
+Еврейский закон требовал, чтобы человек прежде всего показал свою исцелённую кожу священнику. Затем священник должен дать ему разрешение вернуться в общество, чтобы снова стать полноценной частью этой группы людей. (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Принеси жертву, которую велел Моисей в подтверждение им.
+
+Закон Моисея требовал (постановление о проказе см в. Лев. 14:4-32 (особ.ст. 3-4, 10), а также упоминание исполнять его во Втор. 24:8 ), чтобы тот, кто излечился от проказы, принёс жертву благодарения. Прокажённых изгоняли, им запрещалось появляться в обществе, пока не появлялись доказательства их исцеления. (См: [[rc://*/ta/man/translate/figs-explicit]]). Предписания о проказе мы находим в книге "Левит".
+
+# Им.
+
+Это может означать: 1) священников, 2) всех людей или 3) критиков Иисуса. Если возможно, используйте местоимение, которое может обобщить людей любой из этих групп. (См: [[rc://*/ta/man/translate/figs-pronouns]])
diff --git a/mat/08/05.md b/mat/08/05.md
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+# Связующее утверждение:
+
+Здесь сцена сменяется на другую, где Иисус исцеляет другого человека.
+
+# К Нему подошёл сотник и просил Его.
+
+Сущ. ἑκατόνταρχος - "начальник над сотней солдат", "центурион". Здесь местоимения «к Нему» и «Его» относятся к Иисусу. Снова к Иисусу подходит человек, встреча с которым для любого другого учителя Закона была бы весьма нежелательной, т.к. ему предстояло бы соприкоснуться с язычником! Но и здесь, как в случае с прокажённым, Иисус не отстраняется.
diff --git a/mat/08/06.md b/mat/08/06.md
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+# Парализованный
+
+Прил. παραλυτικός: "парализованный", "разбитый параличом", "расслабленный".
+
+Паралич - это серьезные изменения в организме, ведущие к утрате и нарушению двигательных функций. В медицине паралич характеризуется по степени проявления, стойкости и локализации. Выделяют полный и частичный паралич, необратимый и преходящий, распространенный и нераспространенный.
diff --git a/mat/08/07.md b/mat/08/07.md
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+# Иисус сказал ему
+
+«Иисус сказал сотнику»
+
+# Я приду и исцелю его
+
+«Я приду в твой дом и вылечу твоего слугу»
diff --git a/mat/08/08.md b/mat/08/08.md
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+++ b/mat/08/08.md
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+# В мой дом
+
+В греч. букв.сказано: «под мою крышу» - это идиома, которая подразумевает дом человека. (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Скажи только слово.
+
+Здесь «слово» представляет собой повеление или команду. Альтернативный перевод: «дай команду». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Выздоровеет.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «станет здоровым». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/08/09.md b/mat/08/09.md
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+++ b/mat/08/09.md
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+# Подвластный человек
+
+На греч. букв. (Καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν): "И я человек есть под властью", т.е. "И я - человек под [чьей-то] властью". Это можно перефразировать в активной форме.
+
+# Подвластный человек ... у меня в подчинении.
+
+Букв. (...ἔχων ὑπ᾽ ἐμαυτὸν στρατιώτας): "...имеющий под собой воинов", т.е. "имеющий в своём подчинении/власти воинов". Быть «под» кем-либо означает быть менее важным и подчиняться командам того, кто важнее. (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/08/10.md b/mat/08/10.md
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+++ b/mat/08/10.md
@@ -0,0 +1,11 @@
+# Говорю вам истину
+
+"Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет далее.Матфей использует здесь ἀμὴν как транслитерацию евр. АМЭН ("так", "истинно так", "да будет так").
+
+Удивился.
+
+Гл. ТХАУМАДЗО - "удивляться", "поражаться", "восхищаться".
+
+# Даже в Израиле Я не нашёл такую веру.
+
+С греч. (....οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον.) букв.: "...в Израиле настолько большой веры Я не нашёл". Слушатели Иисуса могли бы подумать, что евреи в Израиле, которые утверждают, что являются детьми Бога, должны иметь больше веры, чем кто бы то ни было. Иисус говорит, что это не так, и что вера сотника сейчас больше. (См: [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/08/11.md b/mat/08/11.md
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+++ b/mat/08/11.md
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+# Вам.
+
+## Здесь местоимение «вам» используется во множественном числе и относится к «тем, кто следовал за Ним» в Матфея 8:10. (См: [[rc://*/ta/man/translate/figs-you]]).
+
+# С востока и запада.
+
+Использование во фразе противоположных частей света «восток» и «запад» - это способ сказать «отовсюду». Альтернативный перевод: «отовсюду» или «со всех направлений». (См: [[rc://*/ta/man/translate/figs-merism]]).
+
+# Сядут рядом.
+
+В некоторых переводах, как и вгреч. тексте (гл. АНАКЛИНО в пасс. залоге - "возлежать за столом") здесь звучит как «возлягут». В культуре Древнего Израиля было принято лежать за столом во время еды. Эта фраза указывает на то, что находящиеся за одним столом являются родными и близкими друзьями, как в семье. Радость в Царстве Божьем часто отождествляется с пиршеством за столом. Альтернативный перевод: «жить как семья и друзья». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# В Царстве Небесном.
+
+Здесь под «Царством Небесным» подразумевается правление Бога как Царя. Фраза «Небесное Царство» используется только в Евангелии от Матфея. Если возможно, сохраните в своём переводе слово «Небеса». Альтернативный перевод: «когда наш Бог на Небесах проявит себя как как Царь».
diff --git a/mat/08/12.md b/mat/08/12.md
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+++ b/mat/08/12.md
@@ -0,0 +1,17 @@
+# "Сыновья" Царства будут выброшены
+
+"Сыновья" Царства это нечестивые представители Израиля, Они здесь используются как альтернатива истинным сыновьям Царства Небесного (детям Бога по духу). Нечестивые израильтяне и прочие неверующие язычники  сформировали на земле альтернативное Божьему  царство, однако оно будет временным.
+
+Эту идею можно перефразировать в активной форме: те, кто считали себя сыновьями по крови (родству, детьми Авраама), будут выброшены из Царства Небесного за неверие во тьму внешнюю. Те же, кто не были по крови сыновьями Авраама и не считали себя таковыми, но вели себя в соответствии с законами Царства Небесного, будут призваны в Царство. Альтернативный перевод: «Бог выбросит нечестивых сыновей царства», не примкнувших к Царству Небесному вон, во внешнюю тьму.
+
+# Сыновья Царства (нечестивые иудеи).
+
+Фраза «сыновья» - это метонимия, которая относится к неверующим евреям из Иудейского царства. Здесь также присутствует ирония, потому что «сыновья» будут выброшены, а чужаки будут приветствоваться.
+
+# Во внешнюю тьму.
+
+Здесь «внешняя тьма» - это метонимия места, куда Бог посылает отвергающих Его, туда, где нет света. Это место полного и вечного отделения от Бога.
+
+# Плач и скрежет зубов.
+
+Здесь «плач и скрежет зубов» - это символический акт, представляющий собой абсолютную печаль и страдания.
diff --git a/mat/08/13.md b/mat/08/13.md
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+++ b/mat/08/13.md
@@ -0,0 +1,11 @@
+# Так пусть и будет тебе
+
+Альтернативный перевод: «так я сделаю для тебя». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Слуга выздоровел.
+
+Альтернативный перевод: «Иисус исцелил слугу». (См: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# В тот момент.
+
+Букв. (ἐν τῇ ὥρᾳ ἐκείνῃ): "в час тот". «в то время, когда Иисус сказал, что Он исцелит слугу».
diff --git a/mat/08/14.md b/mat/08/14.md
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+++ b/mat/08/14.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Здесь сцена сменяется на другую, где Иисус исцеляет уже тёщу Петра.
+
+# Его тёща.
+
+«Мать жены Петра».
+
+# Лежит в лихорадке.
+
+Букв. (βεβλημένην καὶ πυρέσσουσαν): "лежала, мучаясь от лихорадки/горячки" или "лежала в лихорадке/горячке". В греч. - 2 глагола, оба - в форма прич. Гл. ПЮРЕССО - "страдать от лихорадки, горячки (жара)".
diff --git a/mat/08/15.md b/mat/08/15.md
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index 00000000..4bdbf6be
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+++ b/mat/08/15.md
@@ -0,0 +1,9 @@
+# Жар прекратился.
+
+Суж. πυρετός: "горячка", "жар", "лихорадка".
+
+Лихорадка (жар, горячка) - это неспецифические патологические процессы, характеризующиеся временным повышением температуры тела из-за динамической перестройки терморегуляционной системы под воздействием пирогенов (то есть элементов, вызывающих жар). В медицине считается, что такое состояние возникло как защитно-приспособительная реакция человека или животного на инфекцию.
+
+# Встала.
+
+«Встала с постели». прислуживала им. В греч. тексте - "прислуживала Ему" (а не "им", как в переводе!) или "стала прислуживать Ему". Гл. ДИАКОНЕО - "прислуживать за столом", "служить", заботиться", "помогать", "поддерживать"; "служить в сане диакона". По всей видимости, речь идёт о том, что тёща Петра, исцелённая Иисусом, тут же начала хлопотать по дому и прислуживать Ему за столом.
diff --git a/mat/08/16.md b/mat/08/16.md
new file mode 100644
index 00000000..cbc2b03f
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+++ b/mat/08/16.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+В стихе 17 Матфей цитирует пророка Исаию, чтобы показать, что исцеления Иисуса было исполнением пророчества.
+
+# Связующее утверждение:
+
+Здесь сцена подходит к концу, и повествуется о том, как (поздним) вечером Иисус исцеляет ещё больше людей и изгоняет демонов.
+
+# Когда настал вечер.
+
+По всей видимости, Иисус вошёл в дом Петра днём. А события, описываемые здесь, происходят вечером.
+
+# Многих одержимых демонами.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «многие люди, которыми овладели демоны» или «многие люди, которых контролировали демоны». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Он словом изгнал духов.
+
+Здесь «слово» означает "повеление" или "приказ". Альтернативный перевод: «Он приказал духам выйти». (См: [[rc://*/ta/man/translate/figs-metonymy]]). Однако, если понимать фразу буквально, то, возможно Матфей показывает, что Иисуса не нужно было прибегать к каким-либо сторонним практикам и методам изгнания злых духов. Ему достаточно было всего лишь произнести слово - в этом вновь выражается Его власть и сила (как и в исцелениях ранее).
diff --git a/mat/08/17.md b/mat/08/17.md
new file mode 100644
index 00000000..82e20d1c
--- /dev/null
+++ b/mat/08/17.md
@@ -0,0 +1,3 @@
+# сбылось сказанное через пророка Исаию
+
+Исайя изрёк пророчество о подобных событиях в 53:4. Матфей подчёркивает, что в Иисусе сбылись древние пророчества о Божьем спасении и Мессии. Взял на Себя наше бессилие (наши немощи) и понёс наши болезни. Матфей цитирует пророка Исайю. Эти две фразы подчеркивают, что Христос пришел на землю отчасти и для того, чтобы исцелять человеческие болезни. Альтернативный перевод: «исцелил больных и сделал их здоровыми». (См: [[rc://*/ta/man/translate/figs-parallelism]])
diff --git a/mat/08/18.md b/mat/08/18.md
new file mode 100644
index 00000000..dafe1a2a
--- /dev/null
+++ b/mat/08/18.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Здесь сцена сменяется и начинается повествование о том, что Иисус отвечал людям, которые хотели следовать за Ним.
+
+# Когда
+
+Это слово используется для обозначения перерыва в основной сюжетной линии. Здесь Матфей начинает новую часть истории.
+
+# Он приказал
+
+«Он сказал своим ученикам»
diff --git a/mat/08/19.md b/mat/08/19.md
new file mode 100644
index 00000000..75de5489
--- /dev/null
+++ b/mat/08/19.md
@@ -0,0 +1,7 @@
+# Тогда
+
+Это означает, что Иисус «давал указания» прежде, чем они сели в лодку.
+
+# Куда бы Ты ни пошёл
+
+в любое место
diff --git a/mat/08/20.md b/mat/08/20.md
new file mode 100644
index 00000000..7be78337
--- /dev/null
+++ b/mat/08/20.md
@@ -0,0 +1,19 @@
+# У лисиц есть норы и у небесных птиц гнёзда
+
+Иисус отвечает пословицей. Это означает, что даже у диких животных есть место, где они могут отдохнуть. (См: [[rc://*/ta/man/translate/writing-proverbs]])
+
+# лисиц
+
+Лисицы - это животные из семейства псовых. Они питаются кладками птиц и другими мелкими животными. Если в вашем регионе лисы неизвестны, используйте общий термин, обозначающий дикое животное из семейства собачьих или других пушистых животных. (См: [[rc://*/ta/man/translate/translate-unknown]])
+
+# норы
+
+Лисицы делают себе норы, выкапывая их в земле, чтобы жить в них. Используйте подходящее слово для обозначения места, где может жить животное, которое вы используете вместо «лисиц».
+
+# Сыну Человеческому
+
+Иисус говорит о себе. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# негде преклонить голову
+
+Это относится к месту, где можно поспать. Альтернативный перевод: «нет места, чтобы поспать». (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/08/21.md b/mat/08/21.md
new file mode 100644
index 00000000..21183371
--- /dev/null
+++ b/mat/08/21.md
@@ -0,0 +1,3 @@
+# Позволь мне сначала пойти и похоронить моего отца
+
+Не совсем понятно, умер ли уже отец этого ученика, и он хотел немедленно его похоронить. Или же его отец стар или болен, и ученик хочет остаться дома на какое-то время, пока отец не умрёт, и он сможет его похоронить. Ясно только одно - человек хочет сделать что-то до того, как он последует за Иисусом.
diff --git a/mat/08/22.md b/mat/08/22.md
new file mode 100644
index 00000000..52793b97
--- /dev/null
+++ b/mat/08/22.md
@@ -0,0 +1,3 @@
+# пусть мёртвые хоронят своих мертвецов
+
+Слова Иисуса не означают, что мёртвые в буквальном смысле будут хоронить других мёртвых. Возможные значения слова «мёртвые»: 1) это метафора, означающая тех, кто скоро умрёт, или 2) это метафора, означающая тех, кто не следует за Иисусом и является духовно мёртвым. Основная идея здесь заключается в том, что ученик не должен позволить чему-либо удерживать его от следования за Иисусом. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/08/23.md b/mat/08/23.md
new file mode 100644
index 00000000..8128deef
--- /dev/null
+++ b/mat/08/23.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Здесь предыдущая сцена сменяется на то, как Иисус и Его ученики пересекают Галилейское море и Иисус успокаивает бурю.
+
+# вошёл в лодку
+
+«сел в лодку»
+
+# за Ним вошли Его ученики
+
+Постарайтесь использовать те же слова для описания понятий «ученик» и «следовать», которые вы использовали в переводе ([Матфея 8:21-22](./21.md)).
diff --git a/mat/08/24.md b/mat/08/24.md
new file mode 100644
index 00000000..e1cdc1e4
--- /dev/null
+++ b/mat/08/24.md
@@ -0,0 +1,11 @@
+# ... На море
+
+Если в вашем языке существует особенное слово или фраза, которая знаменует начало другого события в более крупной истории, используйте его здесь. Альтернативный перевод: «Внезапно» или «Вдруг».
+
+# На море начался такой большой шторм
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «На море возник мощный шторм». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# что волны заливали лодку
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «что волны накрыли лодку». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/08/25.md b/mat/08/25.md
new file mode 100644
index 00000000..e311a016
--- /dev/null
+++ b/mat/08/25.md
@@ -0,0 +1,11 @@
+# разбудили Его и сказали: «Господь! Спаси нас
+
+Возможные значения: 1) они сначала разбудили Иисуса, а затем сказали Ему: «Спаси нас», или 2) они будили Иисуса, говоря Ему: «Спаси нас».
+
+# нас
+
+Если вы сомневаетесь, как перевести это местоимение, как инклюзивное или эксклюзивное, то лучше всего перевести его как инклюзивное. Вероятно, ученики хотели, чтобы Иисус спас от утопления их и Себя. (См: [[rc://*/ta/man/translate/figs-inclusive]])
+
+# погибаем
+
+«мы умираем»
diff --git a/mat/08/26.md b/mat/08/26.md
new file mode 100644
index 00000000..86481ec5
--- /dev/null
+++ b/mat/08/26.md
@@ -0,0 +1,11 @@
+# им
+
+«ученикам»
+
+# Почему вы так боитесь, маловеры?
+
+С помощью этого риторического вопроса Иисус упрекает своих учеников. Альтернативный перевод: «Вы не должны бояться, верьте!» или «Вам нечего бояться, нужно просто верить!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# маловеры
+
+«у вас такая маленькая вера». Иисус обращается так к своим ученикам, потому что их беспокойство о шторме показывает, что они мало верят в Него и в Его способность контролировать всё. Посмотрите, как вы перевели это в [Матфея 6:30](../06/30.md).
diff --git a/mat/08/27.md b/mat/08/27.md
new file mode 100644
index 00000000..96de56f9
--- /dev/null
+++ b/mat/08/27.md
@@ -0,0 +1,7 @@
+# Кто Он такой, что и ветры, и море подчиняются Ему?
+
+«Даже ветер и море повинуются Ему! Что это за человек?» Этот риторический вопрос показывает, что ученики были очень удивлены. Альтернативный перевод: «Этот человек отличается от всех, кого мы когда-либо видели! Даже ветер и волны повинуются Ему!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# что и ветры, и море подчиняются Ему
+
+Не удивительно, что люди или животные повинуются или слушаются кого-то, но чтобы повиновались ветер или море - это удивительно. Эта персонификация описывает природные элементы, которые способны слышать и реагировать, как люди. (См: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/mat/08/28.md b/mat/08/28.md
new file mode 100644
index 00000000..9375103b
--- /dev/null
+++ b/mat/08/28.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+В этом отрывке автор возвращается к теме исцеления Иисусом людей. Здесь начинается рассказ о том, как Иисус исцелил двоих одержимых бесами.
+
+# на другой берег
+
+«на другую сторону Галилейского моря»
+
+# в Гергесинскую область
+
+Гергесинская область получила своё названия от города Гергесы. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# двое одержимых демонами
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «двое мужчин, над которыми демоны одержали власть» или «двое мужчин, которых контролировали демоны». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Они были настолько свирепы, что никто не осмеливался идти по той дороге
+
+Демоны, контролировавшие этих двоих людей, были настолько опасны, что никто не мог пройти через эту дорогу.
diff --git a/mat/08/29.md b/mat/08/29.md
new file mode 100644
index 00000000..ee515da5
--- /dev/null
+++ b/mat/08/29.md
@@ -0,0 +1,11 @@
+# Что нам и Тебе, Иисус, Божий Сын?
+
+Демоны используют вопрос, но они враждебно относятся к Иисусу. Альтернативный перевод: «Не беспокой нас, Сын Божий!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Божий Сын
+
+Это важный титул для Иисуса, который описывает Его отношения с Богом. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
+
+# Ты сюда пришёл раньше времени мучить нас
+
+Опять же, демоны обращаются к Иисусу враждебно. Альтернативный перевод: «Ты не должен наказывать нас до установленного Богом времени для нашего наказания!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/08/30.md b/mat/08/30.md
new file mode 100644
index 00000000..06c238fe
--- /dev/null
+++ b/mat/08/30.md
@@ -0,0 +1,3 @@
+# ... Вдали
+
+Если в вашем языке существует слово или фраза, которое используется для обозначения перерыва в основной сюжетной линии, используйте его здесь. В данном случае Матфей делает ремарку о стаде свиней, которые были там до прибытия Иисуса. Альтернативный перевод: "Вот, вдали..." (См: [[rc://*/ta/man/translate/writing-background]])
diff --git a/mat/08/31.md b/mat/08/31.md
new file mode 100644
index 00000000..b939c713
--- /dev/null
+++ b/mat/08/31.md
@@ -0,0 +1,7 @@
+# Если выгонишь нас
+
+Подразумевается, что демоны знали, что Иисус собирается их изгнать. Альтернативный перевод: «Так как ты всё равно собираешься выгнать нас». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# нас
+
+Здесь местоимение "нас" подразумевает только демонов. (См: [[rc://*/ta/man/translate/figs-exclusive]])
diff --git a/mat/08/32.md b/mat/08/32.md
new file mode 100644
index 00000000..e35ed0e6
--- /dev/null
+++ b/mat/08/32.md
@@ -0,0 +1,19 @@
+# им
+
+Это касается демонов, находящихся внутри мужчин.
+
+# Они, выйдя, вошли в стадо свиней
+
+«Демоны оставили тела мужчин и вошли в свиней»
+
+# И
+
+Это побуждает нас обратить внимание на интересную информацию, которая приводится дальше. Альтернативный перевод: "И вот..."
+
+# всё стадо свиней бросилось с обрыва
+
+«все свиньи быстро побежали вниз по крутому склону»
+
+# и погибло в воде
+
+«они упали в воду и утонули»
diff --git a/mat/08/33.md b/mat/08/33.md
new file mode 100644
index 00000000..e54a45ff
--- /dev/null
+++ b/mat/08/33.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Здесь завершается рассказ об Иисусе, исцелившем двух одержимых демонами.
+
+# Пастухи
+
+«люди, смотрящие за свиньями»
+
+# что произошло с одержимыми демонами
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «что сделал Иисус, чтобы помочь одержимым демонами». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/08/34.md b/mat/08/34.md
new file mode 100644
index 00000000..9dfc1fb5
--- /dev/null
+++ b/mat/08/34.md
@@ -0,0 +1,11 @@
+# Тогда
+
+Это знаменует начало другого события в общей истории. Здесь могут принимать участие другие люди, чем в предыдущих событиях. В вашем языке может быть свой способ показать это.
+
+# весь город
+
+Слово «город» здесь является метонимией, означающей жителей этого города. Вероятно, слово «весь» является преувеличением, чтобы подчеркнуть, насколько много людей вышли навстречу к Иисусу. Не обязательно каждый житель города участвовал в этом событии. (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# их местности
+
+"их региона"
diff --git a/mat/08/intro.md b/mat/08/intro.md
new file mode 100644
index 00000000..7d8f3eae
--- /dev/null
+++ b/mat/08/intro.md
@@ -0,0 +1,15 @@
+# Матфея 08 Общее примечание
+
+## Структура и формат
+
+В этой главе начинается новый раздел в повествовании Матфея, в котором акцент делается уже не на учении, а на чудесах Иисуса: исцеление прокажённого (ст. 1-4), исцеление слуги римского сотника (ст. 5-13), исцеление тёщи Петра (ст. 14-17), усмирение бури (ст. 23-27), исцеление двух бесноватых (ст. 28-34). И лишь в стихах 18-22 можно найти учение Иисуса о цене следования за Ним.
+
+# Специальные понятия в этой главе.
+
+Чудеса.
+
+Иисус совершал чудеса, чтобы показать, что Ему подконтрольны те сферы жизни, которые любой другой человек контролировать не в силах. Также Он также показывает, что поклонение Ему будет приемлемо из-за всех тех чудес, которые Он совершал. (См: [[rc://*/tw/dict/bible/kt/authority]])
+
+  * **[Матфея 08:01 Примечание](./01.md)**
+
+**[<<](../07/intro.md) | [>>](../09/intro.md)**
diff --git a/mat/09/01.md b/mat/09/01.md
new file mode 100644
index 00000000..12187382
--- /dev/null
+++ b/mat/09/01.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Матфей возвращается к теме об исцелениях, совершённых Иисусом, начатой им в Матфея 8:1. Эта глава начинается с рассказа о том, как Иисус исцелил парализованного человека.
+
+Иисус вошёл в лодку.
+
+Мы не знаем, чьей именно была эта лодка. Но из контекста гл. 8 (см. ст. 23) ясно, что за Иисусом следовали ученики: Он вместе с ними приплыл в страну Гергесинскую, где исцелил бесноватого (см. ст. 28-34). (См: [[rc://*/ta/man/translate/figs-activepassive]]) в
+
+Лодку.
+
+Вероятно, это - та же лодка, что и в Матфея 8:23. Вам следует подчеркнуть это только в случае необходимости, чтобы избежать путаницы.
+
+в Свой город.
+
+«в город, где Он жил». Это относится к Капернауму (который располагался на противоположном берегу Галилейского озера).
diff --git a/mat/09/02.md b/mat/09/02.md
new file mode 100644
index 00000000..870b3a1d
--- /dev/null
+++ b/mat/09/02.md
@@ -0,0 +1,31 @@
+# К Нему.
+
+Καὶ ἰδού - "И вот...". Если в вашем языке существует особое слово или фраза, которая знаменует начало другого события в крупной истории, используйте его здесь. Здесь могут быть другие люди, чем в предыдущих событиях. В вашем языке может быть способ показать это. Альтернативный перевод: «Вот, к Нему».
+
+К Нему принесли.
+
+Или «некоторые люди из города принесли к Нему».
+
+Парализованного, лежащего на постели.
+
+παραλυτικὸν ἐπὶ κλίνης βεβλημένον - букв.: "парализованного на постели положенного".
+
+Прил. ПАРАЛИТИКОС - "хромой человек", "парализованный".
+
+Сущ. κλίνη - "кровать", "постель", "носилки";
+
+Гл. БАЛЛО (в форма пасс. причастия) - "бросать", "сеять", разбрасывать", фигурат. - "приводить", пасс. - "лежать"; "положить", "поместить", "принести"; неперех. - "броситься вниз", "вырваться на свободу".
+
+их веру.
+
+Это относится к вере людей. У тех, кто принёс парализованного была вера, в этом они схожи с римским сотником (см. 8:5-13), слугу которого исцелил Иисус.
+
+Ободрись, дитя.
+
+Гл. ТХАРСЕО (в форме императива) - "быть бодрым, смелым, мужественным"; "Мужайся!", "Взбодрись!", "Не бойся!".
+
+Сущ. τέκνον - "ребёнок". Очевидно, что этот человек не был сыном Иисуса. Просто Иисус говорил с ним вежливо/ласково. Если это слово сбивает с толку, его можно перевести как «друг мой», «Молодой человек».
+
+Прощаются тебе твои грехи.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Я простил тебе твои грехи» или "Бог простил тебе твои грехи". (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/09/03.md b/mat/09/03.md
new file mode 100644
index 00000000..bc4d55f0
--- /dev/null
+++ b/mat/09/03.md
@@ -0,0 +1,13 @@
+# При этом.
+
+Καὶ ἰδού - "И вот...". Это используется для обозначения перерыва в основной сюжетной линии. Здесь могут быть представлены другие люди, чем в предыдущих событиях. В вашем языке может быть способ показать это.
+
+некоторые книжники подумали.
+
+τινὲς τῶν γραμματέων εἶπον ἐν ἑαυτοῖς - букв.: "некоторые из книжников сказали в [самих] себе". Возможные значения: 1) думали про себя, или 2) говорили про себя [возм., между собой].
+
+богохульствует.
+
+Гл. БЛАСФЕМЕО - (по отношению к людям) "оскорблять", "клеветать", "наговаривать"; (в отношении Бога) "неуважительно говорить", "богохульствовать".
+
+Иисус утверждал, что способен делать то, что, по мнению книжников, может делать только Бог (т.е. прощать грехи!).
diff --git a/mat/09/04.md b/mat/09/04.md
new file mode 100644
index 00000000..ebc5d5c0
--- /dev/null
+++ b/mat/09/04.md
@@ -0,0 +1,25 @@
+# Зная их мысли.
+
+καὶ ἰδὼν ὁ Ἰησοῦς - "и увидев, Иисус".
+
+Прич. ἰδὼν от гл. ХОРАО - букв. "видеть", "воспринимать", "смотреть на"; не букв. - "чувствовать", "осознавать", "обращать внимание"; "рассматривать", "замечать"; "испытать на опыте", "пережить".
+
+Возможно, Иисус сверхъестественным образом узнал, о чём они думали, либо благодаря тому, что видел, как они разговаривают друг с другом.
+
+Почему в ваших сердцах плохие мысли?
+
+Ἵνα τί ὑμεῖς ἐνθυμεῖσθε πονηρα - букв: "почему вы замышляете плохое...". Иисус использовал этот вопрос, чтобы упрекнуть книжников. (См: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+плохие мысли.
+
+ἐνθυμεῖσθε πονηρα - "замышляете плохое".
+
+Гл. ЭНТХУМЕОМАЙ - "о чём-либо размышлять", "думать".
+
+Прил. ПОНЭРОС - "больной, болезненный" (о физич. состоянии), "плохой", "испорченный"; "злой", "нечестивый", "порочный" (в этическом плане); субстантив - "злой, злонамеренный человек", "злодей"; "зло". Это морально злые или злобные мысли, а не просто заблуждение.
+
+в ваших сердцах.
+
+Здесь слово «сердце» относится к их разуму или их мыслям. (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+В этом стихе Матфей показывает, что Иисус, не смотря на то, что книжники считают Его богохульником (т.к. Он простил грехи парализованному), являет ещё одно свойство Бога: Он знает помышления людей (книжников).
diff --git a/mat/09/05.md b/mat/09/05.md
new file mode 100644
index 00000000..ecc0f992
--- /dev/null
+++ b/mat/09/05.md
@@ -0,0 +1,11 @@
+# Что легче сказать: "Прощаются тебе грехи" или: "Встань и ходи"?
+
+Букв. фраза с греч. звучит так: "Что легче: сказать "Прощаются тебе грехи" или сказать: "Встань и иди/ходи"?".
+
+Иисус использует этот вопрос, чтобы заставить книжников подумать и увидеть доказательство тому, почему Иисус на самом деле может прощать грехи. Альтернативный перевод: «Я только что сказал: «Твои грехи прощены». Вы можете подумать, что сложнее сказать «встань и иди», потому что доказательство исцеления будет проявлено благодаря тому, что он встанет и пойдёт», или «Вы можете подумать, что легче сказать «Твои грехи прощены», чем сказать «встань и иди». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Эта цитата также может быть переведена как косвенная цитата. Альтернативный перевод: «Будет ли проще сказать кому-то, что его грехи прощены, или сказать ему, что он может встать и пойти?», или «Вы можете подумать, что легче сказать кому-то, что его грехи прощены, чем сказать ему встать и идти». (См: [[rc://*/ta/man/translate/figs-quotations]]).
+
+Прощаются тебе грехи.
+
+Здесь «тебе» подразумевается прощение грехов одного человека, следовательно местоимение должно быть переведено в форме единственного числа. Это можно перефразировать в активной форме. Альтернативный перевод: «Я простил твои грехи» или "Бог простил твои грехи" (См: [[rc://*/ta/man/translate/figs-you]] и [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/09/06.md b/mat/09/06.md
new file mode 100644
index 00000000..0e420bc7
--- /dev/null
+++ b/mat/09/06.md
@@ -0,0 +1,9 @@
+# Но, чтобы вы знали.
+
+Гл. ОЙДА означает: "знать"; "быть в близких отношениях с кем-либо"; "знать", "понимать, как", "уметь", "иметь способность что-либо сделать"; "понять", "осознать", "прийти к пониманию"; "помнить", "уважать", "брать в расчёт".
+
+«Но Я докажу вам» или "чтобы вы убедились". Местоимение «вы» здесь используется во множественном числе. (См: [[rc://*/ta/man/translate/figs-you]]).
+
+свою постель ... свой дом.
+
+Здесь местоимение «свой» используется в единственном числе, указывая на парализованного, которого исцелил Иисус (См: [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mat/09/07.md b/mat/09/07.md
new file mode 100644
index 00000000..f6af9f8e
--- /dev/null
+++ b/mat/09/07.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Здесь завершается рассказ о том, как Иисус исцелил парализованного человека.
diff --git a/mat/09/08.md b/mat/09/08.md
new file mode 100644
index 00000000..38a9e216
--- /dev/null
+++ b/mat/09/08.md
@@ -0,0 +1,13 @@
+# Народ удивлялся.
+
+οἱ ὄχλοι ἐθαύμασαν - "толпы [народа] ужаснулись".
+
+Гл. ТХАУМОДЗО означает: "удивляться", "поражаться", "изумляться" (богоявлению и Его делам); восхищаться (к.-л. или ч.-л.).
+
+Который дал людям такую власть.
+
+τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις - букв.: "...давшего власть такую людям".
+
+Сущ. ἐδόξασα - "свобода выбирать", "право действовать, решать"; "способность", "сила", "авторитет", "абсолютная власть"; "сила"/"авторитет" (как атрибуты правителей), "юрисдикция"; "средства осуществления власти".
+
+Комментаторы отмечают, что мн.ч. "людям", звучащее в устах толпы, выражает полное непонимание произошедшего: люди не осознают, что власть, которой обладает Иисус, принадлежит лишь Богу.
diff --git a/mat/09/09.md b/mat/09/09.md
new file mode 100644
index 00000000..6de661ed
--- /dev/null
+++ b/mat/09/09.md
@@ -0,0 +1,25 @@
+# Связующее утверждение:
+
+Матфей рассказывает о том, как Иисус принимает сборщика налогов в Свои ученики.
+
+Когда Иисус шёл оттуда.
+
+Эта фраза знаменует начало новой части истории. Если в вашем языке есть способ сделать это, вы можете использовать его здесь.
+
+шёл оттуда.
+
+«уходил оттуда» или «ушёл»
+
+Матфей ...Он ... ему.
+
+Церковная традиция гласит, что именно этот Матфей является автором данного Евангелия. Однако текст написан не от первого лица, следовательно нет причин менять местоимения с «ему» и «он» на «я» и «меня».
+
+Иисус сказал ему.
+
+«Иисус сказал Матфею».
+
+встал и пошёл за Ним.
+
+Гл. АКОЛУТХЕО означает "следовать за кем-то" (в качестве ученика"), "быть учеником". «Матфей встал и последовал за Иисусом». Это означает, что Матфей стал учеником Иисуса.
+
+Этим стихом Матфей продолжает мысль предыдущего стиха: Иисус имеет власть и способность сделать Своим учеником даже мытаря, человека, который был совсем далёк от религии и (по меркам иудаизма) не подходил на роль последователя такого учителя, как Иисус (ведь многие воспринимали Христа лишь как одного из раввинов или учителей Закона!).
diff --git a/mat/09/10.md b/mat/09/10.md
new file mode 100644
index 00000000..3ca22a2e
--- /dev/null
+++ b/mat/09/10.md
@@ -0,0 +1,13 @@
+# Возлежал в доме.
+
+Гл. АНАКЕЙМАЙ - "возлежать за столом" (в качестве гостя"), прич. - "гость". Вероятнее всего, события происходят в доме Матфея. Указывайте, что это был дом Матфея, только в случае необходимости, чтобы избежать путаницы.
+
+Когда.
+
+Это знаменует собой начало другого события в крупной истории. Здесь могут быть другие люди, чем в предыдущих событиях. В вашем языке может быть способ показать это.
+
+сборщики налогов и грешники.
+
+Сущ. ТЭЛОНОС - "сборщик налогов", "мытарь".
+
+Прил. ХАМАРТОЛОС - "грешник", "нарушитель Закона", "неверующий человек". Грешники - это люди, которые не соблюдали закон Моисея и совершали то, что, по мнению других, считалось серьёзным прегрешением.
diff --git a/mat/09/11.md b/mat/09/11.md
new file mode 100644
index 00000000..c060396c
--- /dev/null
+++ b/mat/09/11.md
@@ -0,0 +1,7 @@
+# Увидев это, фарисеи
+
+«Когда фарисеи увидели, что Иисус ест за одним столом со сборщиками налогов и грешниками».
+
+# Почему ваш Учитель ест и пьёт со сборщиками налогов и грешниками?
+
+Фарисеи используют этот вопрос, чтобы раскритиковать действия Иисуса. (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/09/12.md b/mat/09/12.md
new file mode 100644
index 00000000..bc1c6dca
--- /dev/null
+++ b/mat/09/12.md
@@ -0,0 +1,21 @@
+# Услышав это, Иисус.
+
+Ὁ δὲ Ἰησοῦς ἀκούσας εἶπεν αὐτοῖς, - букв.: "Услышав же, Иисус ответил им". Здесь «это» относится к вопросу, который задавали фарисеи о том, почему Иисус ел со сборщиками налогов и грешниками.
+
+Не здоровые нуждаются во враче, но больные.
+
+Иисус ответил пословицей. Он объясняет, что Он ест с такими людьми, потому что пришел помочь грешникам. (См: [[rc://*/ta/man/translate/writing-proverbs]]).
+
+здоровые.
+
+Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ - букв.: "не нужду имеют здравствующие во враче".
+
+«Люди, у которых здоровое тело».
+
+Прич. ἰσχύοντες от гл. ИСХЮО - "быть сильным/в силах", "мочь", "быть здоровым".
+
+но больные.
+
+Подразумевается фраза «имеющие болезнь», т.е. больные (нездоровые). Греч. выражение (идиома) КАКОС ЭХЕЙН означает: "быть больным". Альтернативный перевод: «врач нужен больным» или "врач нужен тем, кто болен". (См: [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+Грех - не только нарушение закона, но и болезнь. Иисус относится к грешникам с состраданием, желая избавить их от власти греха. Однако невозможно освободить тех, кто не желает признать собственную греховность (и нужду во враче). В этом была проблема фарисеев.
diff --git a/mat/09/13.md b/mat/09/13.md
new file mode 100644
index 00000000..f91bbd78
--- /dev/null
+++ b/mat/09/13.md
@@ -0,0 +1,25 @@
+# Пойдите, научитесь тому, что значит.
+
+Иисус собирается процитировать Священные Писания. Иисус ссылается на Ос. 6:6. Альтернативный перевод: «Вы должны узнать смысл того, что сказал Бог в Священных Писаниях».
+
+Пойдите.
+
+Здесь глагол стоит в форме множественного числа и относится ко всем фарисеям. (См: [[rc://*/ta/man/translate/figs-you]]).
+
+милости хочу, а не жертвы.
+
+Сущ. ἔλεος - "милость", "милосердие", "сострадание". Сущ. θυσία - "жертвоприношение (как религиозный акт), "жертва".
+
+Иисус цитирует то, что написал пророк Осия в Священных Писаниях. Подразумевающееся здесь местоимение «Я» относится к Богу.
+
+Я пришёл.
+
+Здесь «Я» относится к Иисусу.
+
+праведников.
+
+Иисус использует иронию. На самом деле, он не думает, что есть праведные люди, которым не в чем раскаиваться. Альтернативный перевод: «тех, кто считает себя праведными». (См: [[rc://*/ta/man/translate/figs-irony]]).
+
+к покаянию.
+
+Эта фраза есть лишь в Византийских греч. рукописях, а в западных (более ранних) она отсутствует, и текст завершается так: "...не пришёл Я призвать праведников, но грешников". Матфей в этом стихе, говоря о служении Иисуса мытарям и грешникам, указывает на пророков, в писаниях которых воля Божья отождествлялась с любовью и милостью (см. Ис. 54:10; Иер. 9:24, 33:11; Ос. 6:6, 12:6; Мих. 6:8; Зах. 7:9).
diff --git a/mat/09/14.md b/mat/09/14.md
new file mode 100644
index 00000000..79ae4528
--- /dev/null
+++ b/mat/09/14.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Ученики Иоанна Крестителя хотели узнать, почему ученики Иисуса не постятся. Мы не знаем, почему они задают такой вопрос. Возможно, ученики Иоанна так же, как и фарисеи, не могли принять непривычный образ мышления Иисуса.
+
+Не постятся.
+
+οἱ δὲ μαθηταί σου οὐ νηστεύουσιν - "ученики твои не удерживаются от пищи (не совершают пост)".
+
+Гл. НЭСТЕУО - "поститься" (одна из практик религиозного культа), "соблюдать пост".
+
+Возможно, это было время поста, а ученики Иисуса его не соблюдали. Пост был привычной практикой благочестия в иудаизме времён Иисуса.
diff --git a/mat/09/15.md b/mat/09/15.md
new file mode 100644
index 00000000..9fa01eb4
--- /dev/null
+++ b/mat/09/15.md
@@ -0,0 +1,9 @@
+# Разве могут печалиться друзья жениха, пока с ними жених?
+
+Иисус мог этой метафорой намекать на то, что мессианская эпоха, о которой говорили пророки, уже наступила (ведь в Ветхом Завете нередко использовался образ брака для описания отношений Бога и Израиля, см. Ис. 62:5; Ос. гл. 1-3). Иисус отвечает ученикам Иоанна вопросом на вопрос. Все знают, что на свадьбах люди не скорбят и не постятся. Он использует эту пословицу, чтобы показать, что ученики не оплакивают Его, потому что Он всё ещё с ними. Это говорит нам о том, что во времена Иисуса пост воспринимался как нечто печальное.
+
+Интересно, что Иисус использует весьма сильный глагол, чтобы показать абсурдность идеи печали во время брака. Ведь гл. ПЕНТХЕО означает: "печалиться", "оплакивать (кого либо)", "скорбеть" -  "разве могут скорбеть друзья жениха"?
+
+Но придут дни, когда заберут жениха...
+
+Здесь Иисус говорит о Голгофе и Своем уходе из мира. Чтобы сохранить образ свадьбы, лучше всего сказать, что жениха с ними больше не будет.
diff --git a/mat/09/16.md b/mat/09/16.md
new file mode 100644
index 00000000..d0b1d0e6
--- /dev/null
+++ b/mat/09/16.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иисус продолжает отвечать на вопрос, который задали ученики Иоанна Крестителя, и приводит ещё один образ.
+
+Никто к старой одежде не пришивает заплату из новой ткани.
+
+«Никто не пришивает новую заплату к старой одежде» или «Люди не пришивают кусок новой ткани как заплатку к старой одежде».Обычно так никто не делает.
+
+К старой одежде ... из новой ткани.
+
+«к одежде из старой ткани ... из новой ткани».
+
+Новое оторвётся от старого.
+
+Проблема состояла в том, что заплата из новой ткани уменьшается в процессе стирки, в отличие от старой ткани на одежде, которая уже стиралась неоднократно и приобрела свою форму. Соответственно, севшая заплата оторвётся от одежды, оставив после себя еще большую дыру, чем прежде. Поэтому пришивать новое к старому не разумно.
+
+По всей видимости, этой метафорой Иисус хочет ещё раз указать на проблему книжников и фарисеев (да и учеников Иоанна): они пытались понять Мессию (и мессианский век), исходя из своих (старых) представлений о том, каким он должен быть. Но для того, чтобы понять это, необходимо изменить и сам образ мышления.
diff --git a/mat/09/17.md b/mat/09/17.md
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--- /dev/null
+++ b/mat/09/17.md
@@ -0,0 +1,27 @@
+# Связующее утверждение:
+
+Иисус продолжает отвечать на вопрос, который задали ученики Иоанна Крестителя и приводит третий образ.
+
+Также и молодое вино не наливают в старые бурдюки.
+
+В ответ на вопрос учеников Иоанна Иисус использует другую пословицу (метафору). Она имеет тот же смысл, что и пословица в Матфея 9:16. Т.е. форма (мехи) должна соответствовать содержанию (вино). Не отказавшись от старого образа мышления, невозможно понять сущности Мессии, Его учения и миссии.
+
+Также и молодое вино не наливают...
+
+«Никто не заливает молодое вино» или «Люди никогда не наливают молодое вино». Обычно так никто не делает.
+
+Молодое вино.
+
+Это относится к вину, которое еще не перебродило.
+
+Старые бурдюки.
+
+Имеются ввиду кожаные мешки или сосуды, которые растянулись и высохли, потому что их уже использовали для ферментации вина.
+
+Бурдюки.
+
+«мешки с вином» или «кожаные мешки». Это сосуды, сделанные из цельной шкуры животного (козы, лошади, овцы и др.) Когда бурдюки рвутся, вино вытекает, а бурдюки пропадают. Когда новое вино бродит и расширяется, кожа рвётся, потому что она больше не может растягиваться.
+
+Новые бурдюки.
+
+«Новые мехи» или «новые сосуды с вином». Это относится к бурдюкам, которые ещё никто не использовал.
diff --git a/mat/09/18.md b/mat/09/18.md
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index 00000000..bb2dae2a
--- /dev/null
+++ b/mat/09/18.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о том, как Иисус вернул к жизни дочь одного иудейского начальника после того, как она умерла. Таким образом Матфей показывает, что власть Иисуса распространяется даже над смертью (а такая власть есть только у Бога). Иисус явил чудо, подобное тем, что в Ветхом Завете совершали Илия и Елисей (см. 3Цар. 17:17-24 и 4Цар. 4:32-37).
+
+Когда Иисус говорил им это.
+
+Т.е. в то время, когда Иисус продолжал отвечать на вопрос учеников Иоанна Крестителя...
+
+Когда.
+
+Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς - "это Он говорящий им" или: когда Он еще говорил им (ученикам Иоанна Крестителя) это...". В данном случае слово «когда» знаменует собой появление нового поворота в истории. Также на это указывает в оригинальном тексте слово ἰδού - "вот" ("Когда Он еще говорил им это, вот, один начальник...").
+
+Начальник.
+
+Сущ. ἄρχων - "начальник", "правитель", "принц".
+
+До этого упоминались религиозные круги (фарисеи, ученики Иоанна), а сейчас - представитель светской власти.
+
+Он поклонился Иисусу.
+
+В иудейской культуре - это способ продемонстрировать своё уважение. (См: [[rc://*/ta/man/translate/translate-symaction]]).
+
+Придёшь и положишь на неё Твою руку, она будет жить. Это показывает, что иудейский начальник верил, что у Иисуса есть власть вернуть его дочь к жизни.
diff --git a/mat/09/19.md b/mat/09/19.md
new file mode 100644
index 00000000..1c554d99
--- /dev/null
+++ b/mat/09/19.md
@@ -0,0 +1,3 @@
+# со Своими учениками
+
+Имеются в виду ученики Иисуса.
diff --git a/mat/09/20.md b/mat/09/20.md
new file mode 100644
index 00000000..a424b1c0
--- /dev/null
+++ b/mat/09/20.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о том, как по пути к дому иудейского начальника Иисус исцелил женщину, многие годы страдавшую кровотечением..
+
+И вот.
+
+Καὶ ἰδοὺ - "И вот".
+
+Это выражение знаменует собой появление нового поворота сюжета в истории - женщины, которая страдала кровотечением.
+
+Которая двенадцать лет страдала кровотечением.
+
+Гл. αἱμορροέω: "страдать кровотечением", "страдать геморроем (застой крови в прямой кишке, сопровождаемый образованием наростов и кровотечением)". Вероятнее всего, это кровотечение было незначительное, но не прекращающееся (маточное кровотечение, которое шло не только в те дни, когда у женщин проходит менструальный цикл).
+
+Двенадцать лет. «12 лет». (См: [[rc://*/ta/man/translate/translate-numbers]]).
+
+К краю Его одежды.
+
+Едва коснулась Его одежды.
+
+Вполне могут подразумеваться кисточки, которые пришивались к одежде иудеев (см. Чис. 15:38-41, Втор. 22:12).
+
+Женщина с таким диагнозом (половыми кровянистыми выделениями), считалась ритуально нечистой: всякий, кто к ней прикоснётся, также становился нечистым. Именно поэтому она решается тайно прикоснуться к одежде Иисуса, чтобы остаться незамеченной в толпе.
diff --git a/mat/09/21.md b/mat/09/21.md
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index 00000000..f9a2010f
--- /dev/null
+++ b/mat/09/21.md
@@ -0,0 +1,13 @@
+# потому что она думала: «Как только прикоснусь к Его одежде — выздоровею».
+
+Это то, что она сказала себе, прежде чем прикоснулась к одежде Иисуса. Это поясняет, почему она решила к ней прикоснуться. (См: [[rc://*/ta/man/translate/figs-events]] и [[rc://*/ta/man/translate/translate-versebridge]]).
+
+Как только прикоснусь к Его одежде.
+
+Согласно еврейским законам, женщина, страдающая от кровотечения, не имела права прикасаться к кому-либо. Поэтому она посмела прикоснуться лишь к одежде Иисуса, чтобы Его сила исцелила её. Однако она всё же надеялась (по крайней мере, она так подумала), что Он не узнает о её прикосновении. (См: [[rc://*/ta/man/translate/figs-explicit]]).
+
+Выздоровею.
+
+Гл. СОДЗО (пасс. форма, буд. время): общ. "убегать", "освобождать", "держаться от зла", "исцелять", "оберегать". 1. сохранить/спасти (от природных катаклизмов, недугов), освободить от болезней или одержимости; 2. спасти или сохранить от вечной смерти, от суда, греха; принести спасение.
+
+Женщина поверила в надежде получить физическое исцеление и прикоснулась к одежде Иисуса.
diff --git a/mat/09/22.md b/mat/09/22.md
new file mode 100644
index 00000000..88aa4f68
--- /dev/null
+++ b/mat/09/22.md
@@ -0,0 +1,13 @@
+# Иисус оглянулся.
+
+Гл. ЕПИСТРЕФО - "поворачиваться", "оборачиваться назад", "разворачиваться".
+
+дочь.
+
+Конечно, эта женщина не являлась дочерью Иисуса. Просто Иисус таким вежливым (даже ласковым) образом обратился к ней. Если это сбивает с толку, это слово также можно перевести как «женщина». Подобным образом Иисус ранее обратился к парализованному, видя веру принесших его людей (см. 9:2)!
+
+...Твоя вера спасла тебя. Женщина тотчас выздоровела.
+
+Интересно, что в обоих случаях употреблён один и тот же греч. гл. СОДЗО (о значении см. прим. к ст. 21!): в первом случает - в активной форме, во втором - в пассивной ("спасла.../ была спасена [т.е. выздоровела]")! Это можно перефразировать в активной форме - см. альтернативный перевод: «Иисус исцелил её в тот же момент». (См: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Матфей показывает, что Иисус не просто физически исцеляет женщину, но, будучи источником святости и жизни, возвращает её в общество народа Израильского (она теперь чиста ритуально и может поклоняться Богу вместе со всеми).
diff --git a/mat/09/23.md b/mat/09/23.md
new file mode 100644
index 00000000..352e24a3
--- /dev/null
+++ b/mat/09/23.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Мы возвращаемся к истории о том, как Иисус вернул к жизни дочь иудейского начальника.
+
+Флейтистов и людей, которые были в смятении.
+
+Это был традиционный для иудеев способ оплакивать умершего. Речь идёт о профессиональных плакальщиках.
+
+Флейтистов. «Людей, которые играют на флейте».
+
+Прил. αὐλητής: "флейтист", "(человек) играющий на свирели".
+
+Гл. Θορυβέω (в форме пасс. прич.): "возмущать", "приводить в замешательство", "поднимать смятение", "тревожить"; страд. "быть в смятении", "тревожиться, волноваться".
+
+Толпа начала волноваться (ужасаться) / пришла в смятение. Или, возможно, толпа начала плакать (т.е. речь о множестве плачущих людей, которое увидел Иисус войдя в дом народного начальника).
diff --git a/mat/09/24.md b/mat/09/24.md
new file mode 100644
index 00000000..f8a86992
--- /dev/null
+++ b/mat/09/24.md
@@ -0,0 +1,13 @@
+# Выйдите вон.
+
+Выйдите за дверь.
+
+В данном случае Иисус обращался к нескольким людям, поэтому используйте это слово во множественном числе, если в вашем языке есть такая форма.
+
+Девочка не умерла, но спит.
+
+Гл. АПОТХНЭСКО - "умереть", "разложиться", фигур. - "освободиться от"; "быть на волоске от смерти", "оказаться пред лицом смерти".
+
+Гл. КАТХЕУДО означает: "спать", фигур. - "умереть", "быть мёртвым", "быть смертным".
+
+Мы не знаем, почему Иисус говорит, что девочка не умерла, а спит. Возможно, Он (а) не хотел делать много шума вокруг происходящего, а возможно, (б) Он тем самым намекал на то, что воскресит её (поэтому и был осмеян толпой).
diff --git a/mat/09/25.md b/mat/09/25.md
new file mode 100644
index 00000000..9b2a0536
--- /dev/null
+++ b/mat/09/25.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Этот стих завершает рассказ о том, как Иисус вернул к жизни дочь иудейского начальника.
+
+Когда людей выгнали.
+
+Гл. ЭКБАЛЛО (в пасс. форме): "изгонять", "выгонять", "удалять"; "презирать", "отвергать"; без коннотации силы - "посылать" (на задание), "выпускать"; "вынимать", "удалят", "выносить", "эвакуировать".
+
+Мы не знаем, кто именно выгонял народ из дому: возможно, ученики Иисуса, а может быть, и слуги народного старейшины.
+
+Встала. «встала/поднялась с постели».
+
+Гл. ЭГЕЙРО в пасс. залоге означает "пробудиться" (проснуться), "быть поднятым", "подниматься". Этот же гл. Матфей ранее использовал (см. 8:15), говоря об исцелении тёщи Петра ("и коснулся руки её... и <u>она встала</u>...").
diff --git a/mat/09/26.md b/mat/09/26.md
new file mode 100644
index 00000000..d2a16bcd
--- /dev/null
+++ b/mat/09/26.md
@@ -0,0 +1,5 @@
+# Слух об этом разнёсся по всей той земле.
+
+καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην - "и пошла молва об этом по всей земле той".
+
+Альтернативный перевод: «Люди всего того региона услышали об этом» или "Люди всего того региона услышали слух об этом"
diff --git a/mat/09/27.md b/mat/09/27.md
new file mode 100644
index 00000000..28637aba
--- /dev/null
+++ b/mat/09/27.md
@@ -0,0 +1,27 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о том, как Иисус исцелил двоих слепых (ст. 27-34).
+
+Когда Иисус шёл оттуда.
+
+Т.е. когда Иисус покидал тот регион.
+
+шёл.
+
+Гл. ПАРАГО - "уходить", "проходить".
+
+Т.е. «уходил» или «ушёл».
+
+за Ним шли.
+
+ГЛ. АКОЛУТХЕО - "следовать за кем-либо", "становиться учеником" (следовать в качестве ученика). Это означает, что они просто шли за Иисусом, но не обязательно становились Его учениками.
+
+Помилуй нас.
+
+Подразумевается, что они хотели, чтобы Иисус исцелил их. (См: [[rc://*/ta/man/translate/figs-explicit]]).
+
+Некоторые ученые говорят, что это - вежливая просьба о помощи (исцелении). Однако в контексте 9-й главы слова слепых людей звучат как признание миссии, власти и способности Иисуса даровать им исцеление (ведь в 13-м стихе Иисус процитировал строки из Ос. 6:6 о милости, и здесь [как и в других случаях ранее] Он её являет).
+
+сын Давида.
+
+Иисус не был сыном Давида в буквальном смысле, поэтому это можно перевести как «потомок Давида». Однако «Сын Давида» также является важным титулом для Мессии Израиля, и вполне вероятно, что люди называли Иисуса именно так.
diff --git a/mat/09/28.md b/mat/09/28.md
new file mode 100644
index 00000000..4fa60452
--- /dev/null
+++ b/mat/09/28.md
@@ -0,0 +1,13 @@
+# Когда Иисус вошёл в дом.
+
+В какой именно дом вошёл Иисус, Матфей здесь не уточняет.
+
+Да, Господин!
+
+Ναί, κύριε - "Да, Господь/господин".
+
+Част. ναὶ - "действительно", "конечно", "да".
+
+Полное содержание их ответа не указано, но оно подразумевается: «Да, Господь, мы верим, что Ты можешь исцелить нас».
+
+Однако лучше сделать перевод ближе к оригинальному тексту!
diff --git a/mat/09/29.md b/mat/09/29.md
new file mode 100644
index 00000000..9cc5b0d6
--- /dev/null
+++ b/mat/09/29.md
@@ -0,0 +1,3 @@
+# Пусть исполнится по вашей вере.
+
+# Это можно перефразировать в активной форме. Альтернативный перевод: "Пусть будет вам по вере (или "в соответствии") вашей", «Я сделаю то, во что вы верите» или «Я исцелю вас, потому что вы верите». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/09/30.md b/mat/09/30.md
new file mode 100644
index 00000000..395e25f8
--- /dev/null
+++ b/mat/09/30.md
@@ -0,0 +1,11 @@
+# зрение вернулось к ним.
+
+Καὶ ἀνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί - "и открылись их глаза".
+
+Гл. АНОЙГО в пасс. залоге означает: "открываться", "быть открытым". А это означает, что слепые снова могли видеть. Фразу можно перефразировать в активной форме, см. альтернативный перевод: «оба слепых смогли видеть». (См: [[rc://*/ta/man/translate/figs-idiom]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Смотрите, чтобы никто не узнал.
+
+Здесь «смотрите» используется в значении «обязательно», т.к. гл. ГОРАО помимо основного значения "видеть" мажет также означать: "позаботиться о", "быть начеку".
+
+Альтернативный перевод: «Убедитесь, что об этом никто не узнает» или «Не говорите никому, что я исцелил вас». (См: [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mat/09/31.md b/mat/09/31.md
new file mode 100644
index 00000000..47a78994
--- /dev/null
+++ b/mat/09/31.md
@@ -0,0 +1,13 @@
+# Но они.
+
+Речь идёт о слепых, которых исцелил Иисус.
+
+рассказали о Нём.
+
+Гл. ДИАФЭМИДЗО - "делать известным", "распространять весть/новости о ком-то".
+
+Т.е. исцелённые слепые всем рассказывали об Иисусе.
+
+По всей той земле.
+
+См. прим. к ст. 26.
diff --git a/mat/09/32.md b/mat/09/32.md
new file mode 100644
index 00000000..373d9ee6
--- /dev/null
+++ b/mat/09/32.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+В ст. 32-34 мы находим рассказ об Иисусе, Который исцелил одержимого бесами немого человека, а также о том, как на это отреагировали народ и фарисеи.
+
+Когда.
+
+В данном случае слово «когда» в переводе знаменует собой появление нового героя в истории, хотя в греч. тексте его нет (оно там подразумевается по контексту)! В вашем языке может быть способ показать это.
+
+Но текст так построен, что эпизоды с исцелением слепых и бесноватого непосредственно следуют друг за другом: "Те же (ещё были) выходящими, вот, приводят к Нему немого...". Т.е. не успели слепые выйти из дома, как к Иисусу уже приводят немого.
+
+к Нему привели немого человека.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «кто-то привёл немого человека к Иисусу». (См: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+немого.
+
+человека, который не в состоянии говорить одержимого демоном.Это можно перефразировать в активной форме. Альтернативный перевод: «которым обладал демон» или «которого контролировал демон». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/09/33.md b/mat/09/33.md
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--- /dev/null
+++ b/mat/09/33.md
@@ -0,0 +1,21 @@
+# После того, как демон был изгнан.
+
+Это можно перефразировать в активной форме, см. альтернативный перевод: «После того, как Иисус изгнал демона» или «После того, как Иисус повелел демону выйти». (См: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+немой заговорил.
+
+«немой человек начал говорить», «человек, который был безмолвным, заговорил», или «человек, который перестал быть немым, заговорил».
+
+Народ удивлялся.
+
+Сущ. ОХЛОС (во мн.ч.) - "толпа", множество народа", "люди", "население".
+
+Гл. ТХАУМАДЗО - "удивляться" (особенно богоявлению и Его чудесам); "удивляться", "поражаться", "восхищаться". «Люди были поражены».
+
+Никогда не было такого явления в Израиле.
+
+Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. - букв.:"...никогда [не] являлось такое в Израиле".
+
+Гл. ФАЙНО (в пасс. форме): "сиять", "давать свет", "сиять", "светить; "явиться", "стать видимым", "показать себя"; "быть/казаться чем-то".
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Это никогда не случалось раньше» или «Никто и никогда не делал ничего подобного». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/09/34.md b/mat/09/34.md
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index 00000000..048ff99b
--- /dev/null
+++ b/mat/09/34.md
@@ -0,0 +1,13 @@
+# Он изгоняет демонов.
+
+«он заставляет демонов выходить из людей»
+
+Он изгоняет.
+
+Местоимение «Он» относится к Иисусу.
+
+Князя демонов.
+
+Сущ. АРХОН - "правитель", "господин", "князь", "принц".
+
+Фарисеи отказывались видеть в чудесах Иисуса Божью силу, но пытались сказать, что источником Его исцелений является демоническое воздействие и сила. Букв. концовка стиха звучит так: "...князем/правителем демонов Он изгоняет демонов".
diff --git a/mat/09/35.md b/mat/09/35.md
new file mode 100644
index 00000000..8788a21d
--- /dev/null
+++ b/mat/09/35.md
@@ -0,0 +1,33 @@
+# Связующее утверждение:
+
+Стих 35 - это окончание истории, начатой в Матфея 8:1, повествующей об исцелениях, совершённых Иисусом в Галилее. (См: [[rc://*/ta/man/translate/writing-endofstory]]).
+
+По всем городам.
+
+Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας - "И обходил Иисус города все...".
+
+Возможно, слово «все» - это преувеличение, чтобы подчеркнуть, как много городов посетил Иисус, хотя, в принципе, городов в Древней Галилее было не так много.
+
+Городам ... селениям.
+
+«в крупные города ... в маленькие города" или "в крупные города... в селения (деревни)».
+
+Греч. сущ. КОМЭ - "деревня", "небольшой город".
+
+учил.
+
+Прич. от гл. ДИДАСКО - "учить", "наставлять".
+
+Форма причастия показывает, что приход Иисуса в города и деревни сопровождался тем, что Он (каждый раз) проповедовал в синагогах - это второстепенное действие, сопровождающее действие главного глагола предложении ("И обходил Иисус города и деревни, уча в синагогах их...).
+
+Проповедовал Радостную Весть Царства.
+
+καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας -"букв.: "...и провозглашая (объявляя, проповедуя) Благую/добрую Весть (Евангелие), [о] Царстве". Т.е. проповедовал о том, что Царство Небесное приблизилось.
+
+Исцелял все болезни.
+
+В греч. (πᾶσαν νόσον καὶ πᾶσαν μαλακίαν) букв.: "...всякую болезнь и всякий недуг/немощь".
+
+См. прим. к 4:23.
+
+Так, люди не только слышали принципы Царства, о котором возвещал Иисус, но также могли на деле видеть его приближение (чудеса Иисуса).
diff --git a/mat/09/36.md b/mat/09/36.md
new file mode 100644
index 00000000..762e0856
--- /dev/null
+++ b/mat/09/36.md
@@ -0,0 +1,5 @@
+Они были измучены и рассеяны, как овцы без пастуха.
+
+Кто именно были эти люди до конца не понятно. Букв. же сказано о толпах (греч. сущ. ОХЛОС) народа. Данное сравнение означает, что у народа не было лидера, который заботился бы о них (ср. Чис. 27:17 и 2Пар. 18:16). Интересно, что у Иезекииля (34:5-6) говорится о горе-пастырях (правителях), которые совсем не смотрят за народом (стадом). Далее Иезекииль (см. 34:11-16) говорит о том, что Сам Господь станет Пастырем для своего народа.
+
+Возможно (если ссылка здесь на Иез, гл. 34), Матфей (а во всей главе говорится о сущности миссии Иисуса) подчёркивает именно этот аспект и отождествляет Христа с истинным Пастырем Израиля, с Самим Богом!
diff --git a/mat/09/37.md b/mat/09/37.md
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index 00000000..57bc9dec
--- /dev/null
+++ b/mat/09/37.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Иисус использует притчу (афоризм) о сборе урожая, чтобы рассказать своим ученикам о том, что народу необходимо благовествовать о Царстве Небесном, но пока делать это некому, кроме Него Самого.
+
+Жатвы много.
+
+Речь идет о людях, которым пока что так и не рассказали весть о Царстве Небесном.
+
+Жнецов.
+
+В данном контексте - проповедников, вестников.
diff --git a/mat/09/38.md b/mat/09/38.md
new file mode 100644
index 00000000..2e4181b4
--- /dev/null
+++ b/mat/09/38.md
@@ -0,0 +1,7 @@
+# Просите Господина жатвы.
+
+δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ - "Итак, молите (просите, умоляйте) Господина (Хозяина) жатвы, чтобы выслал (назначил) работников на жатву свою".
+
+Из последующего повествования Евангелия от Матфея становится ясно, что "работники" (жнецы) - это не ангелы, а ученики Иисуса, которые, как и Он, возвещали Царство Небесное (см. 10:7).
+
+Однако акцент данного стиха - на том, что ученики должны молится Богу, чтобы Тот выслал работников, т.к. никто не может стать таким работником (о котором говорится), если не будет призван (послан) самим Богом!
diff --git a/mat/09/intro.md b/mat/09/intro.md
new file mode 100644
index 00000000..20f5b74c
--- /dev/null
+++ b/mat/09/intro.md
@@ -0,0 +1,23 @@
+# Матфея 09
+
+Общее примечание
+
+Специальные понятия в этой главе.
+
+"Грешники".
+
+Когда люди во времена Иисуса говорили о «грешниках», они подразумевали тех, которые не подчинялись закону Моисея и совершали такие грехи, как воровство или сексуальное распутство. Когда же Иисус сказал, что он пришел призвать «грешников», он имел в виду, что только те люди, которые считают себя грешниками, могут быть Его последователями. Это истинно, даже если большинство людей не считает их «грешниками». (См: [[rc://*/tw/dict/bible/kt/sin]])
+
+Другие возможные трудности при переводе этой главы. Пассивный залог.
+
+Многие предложения в этой главе говорят о том, что с кем-то что-то случилось, не указав при этом, кто именно совершил над ним это действие. Возможно, вам придется перевести предложение так, чтобы пояснить читателю о лице, выполнившем то или иное действие. (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+Риторические вопросы.
+
+В этой главе говорящий задавал вопросы, на которые слушатели уже знали ответы. Он задавал вопросы с целью выразить своё недовольство слушателями, научить их или заставить их думать. В вашем языке может быть другой способ сделать это. (См: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+Пословицы или притчи.
+
+Пословицы или притчи - это очень короткие высказывания, которые легко запоминаются и несут поучительный характер. Чтобы понять смысл пословицы нужно много знать о языке и культуре говорящего. При переводе пословиц в этой главе вам, возможно, придётся использовать больше пояснений, чем автор использовал изначально, потому что ваш читатель может не понимать того смысла, который понимала его первоначальная аудитория. (См: [[rc://*/ta/man/translate/writing-proverbs]]) Ссылки:
+
+Матфея 09:01 Примечание
diff --git a/mat/10/01.md b/mat/10/01.md
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index 00000000..d23c669c
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+++ b/mat/10/01.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Глава начинается с того, что Иисус отправляет двенадцать своих учеников для выполнения миссии.
+
+# Призвав Своих двенадцать учеников.
+
+Подозвав 12 своих учеников». (См: [[rc://*/ta/man/translate/translate-numbers]]) Гл. προσκαλέομαι: "звать", "призывать", "подзывать", "созывать". Дал им власть. ἔδωκεν αὐτοῖς ἐξουσίαν - "дал (наделил) им власть" (силу, авторитет). Убедитесь, что в тексте чётко сказано, что эта власть была для того, чтобы: 1) изгонять нечистых духов и 2) исцелять недуги и болезни. Больше ни для чего.
+
+# Чтобы изгонять их.
+
+«Чтобы выгонять нечистые духи». Любой болезни и любого недуга. «Каждый недуг и всякую болезнь». Оба этих слова тесно связаны, но если это возможно, их следует переводить как два разных слова. «Недуг» - это то, что приводит человека к болезни, то есть причина. «Болезнь» - это физическая слабость или боль, вызванные недугом.
diff --git a/mat/10/02.md b/mat/10/02.md
new file mode 100644
index 00000000..269c5300
--- /dev/null
+++ b/mat/10/02.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Здесь автор в качестве справочной информации приводит имена двенадцати апостолов.
+
+# Вот.
+
+Это слово используется здесь для обозначения перерыва в основной сюжетной линии. Здесь Матфей приводит справочную информацию о двенадцати апостолах. (См: [[rc://*/ta/man/translate/writing-background]])
+
+# Двенадцати апостолов.
+
+Это та же самая группа, что и «двенадцать учеников» в [Матфея 10:1](../10/01.md).
+
+# Первый.
+
+Имеется ввиду первый номер по порядку, а не по значению. (См: [[rc://*/ta/man/translate/translate-ordinal]])
diff --git a/mat/10/03.md b/mat/10/03.md
new file mode 100644
index 00000000..21d23a7e
--- /dev/null
+++ b/mat/10/03.md
@@ -0,0 +1,3 @@
+# Сборщик налогов Матфей.
+
+«Матфей, который был сборщиком налогов»
diff --git a/mat/10/04.md b/mat/10/04.md
new file mode 100644
index 00000000..01247e8b
--- /dev/null
+++ b/mat/10/04.md
@@ -0,0 +1,9 @@
+# Искариот.
+
+Возможные значения слова:
+
+«Искариот» - это своеобразное прозвище, которое указывает на то, что Иуда возможно был частью группы людей, которые хотели освободить еврейский народ от римского правления, так как есть гипотеза, что это слово происходит от слова "секарий", что переводится как: "вооруженный кинжалом, убийца". Буквально: Ἰσκαριώτες: "Искариот" (прозвище Иуды), "человек из пригорода, окраины", "человек из города Кериот".
+
+# Который и предал Его.
+
+«Который потом по ходу повествования и предал Иисуса».
diff --git a/mat/10/05.md b/mat/10/05.md
new file mode 100644
index 00000000..f2d20a93
--- /dev/null
+++ b/mat/10/05.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Хотя стих 5 начинается с того, что он отправляет двенадцать учеников в путь, до этого Иисус даёт им следующие указания. (См: [[rc://*/ta/man/translate/figs-events]])
+
+# Связующее утверждение:
+
+Здесь Иисус начинает давать указания своим ученикам о том, что они должны делать, и чего им следует ожидать, когда они пойдут проповедовать.
+
+# Иисус послал этих двенадцать.
+
+«Иисус послал этих двенадцать человек» или «Это были те двенадцать человек, которых послал Иисус»
+
+# Послал.
+
+Иисус послал их для определенной цели.
+
+# Дал им заповедь.
+
+«Он сказал, что им нужно делать» или «Он дал им указания».
diff --git a/mat/10/06.md b/mat/10/06.md
new file mode 100644
index 00000000..413f540b
--- /dev/null
+++ b/mat/10/06.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Здесь Иисус начинает давать указания своим ученикам о том, что Израиль это их главный приоритет. Он таким образом, не посылает их к язычникам или самаритянам, но исключительно к израильтянам.
diff --git a/mat/10/07.md b/mat/10/07.md
new file mode 100644
index 00000000..1029b56f
--- /dev/null
+++ b/mat/10/07.md
@@ -0,0 +1,13 @@
+# Когда будете ходить
+
+Во время своего похода... Дословно: "πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν". "Идя же (в дороге), проповедуйте, говоря, что приблизилось Царство Небесное". Здесь подразумеваемое местоимение «вы» используется во множественном числе и относится к двенадцати апостолам.Слово "апостол" происходит от слова "посланный".
+
+# Проповедуйте.
+
+КЕРЮССО означает "объявлять", "провозглашать".
+
+Т.е. Иисус говорит о том, что ученики должны во всеуслышание объявить (донести до всех) евреям о наступлении (приближении) Царства Небесного (т.е. наступления мессианской эпохи).
+
+Приблизилось Царство Небесное.
+
+Иисус хотел, чтобы израильтяне подготовились к пришествию Божьего правления.
diff --git a/mat/10/08.md b/mat/10/08.md
new file mode 100644
index 00000000..bf6bd35a
--- /dev/null
+++ b/mat/10/08.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает давать своим ученикам указания о том, что они должны проповедовать и говорит о признаках приближения Царства Небесного: исцеление больных, очищение прокаженных, воскрешение мертвых, изгнание демонов, и так далее. Царство Небесное  - это не виртуальная реальность, которую нельзя ощутить, она реальная, а потому проявляет себя физически.
+
+# Исцеляйте ... очищайте ... воскрешайте ... изгоняйте ... получили ... давайте.
+
+Все глаголы и местоимения употребляются здесь во множественном числе и относятся к двенадцати апостолам. Апостолы были избраны физически демонстрировать наступление Царства Небесного. До этого Иисус делал все это Сам, теперь он доверил все это ученикам. Воскрешайте мёртвых. Альтернативный перевод: «возвращайте мёртвых к жизни». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Даром получили — даром давайте.
+
+Иисус не указал, что именно ученики получали даром и должны были давать. Возможно речь идет о тех дарах, которыми ученики должны были пользоваться. Они не должны были брать плату за исцеления, воскрешения, изгнания и так далее.
diff --git a/mat/10/09.md b/mat/10/09.md
new file mode 100644
index 00000000..41ef08d8
--- /dev/null
+++ b/mat/10/09.md
@@ -0,0 +1,13 @@
+# "Вашего"
+
+В некоторых переводах (как, например, в русском) в подобном предложении не требуется использование местоимения для указания принадлежности. Если в вашем языке это требуется - используйте здесь притяжательное местоимение во множественном числе, так как это относится к двенадцати апостолам. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Не берите с собой ни золота, ни серебра, ни меди.
+
+Это металлы, из которых делались монеты. Данный список является метонимией, означающей деньги, поэтому если подобные металлы в вашем регионе неизвестны, переведите это список словом «деньги». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+КТАОМАЙ - "приобретать (для себя)".
+
+Ни меди в свои пояса.
+
+Пояс - это длинная полоска из ткани или кожи, которая надевается вокруг талии. На нем часто носили мешочки с деньгами.
diff --git a/mat/10/10.md b/mat/10/10.md
new file mode 100644
index 00000000..0f86c593
--- /dev/null
+++ b/mat/10/10.md
@@ -0,0 +1,17 @@
+# Ни сумку в дорогу
+
+Это может быть любая сумка, используемая для перевозки вещей в пути, или мешок, используемый для ношения пищи или денег. Другими словами, вещи с собой брать было не надо, так как путешествие не должно было затянуться надолго. Когда есть рядом вещи, есть соблазн затянуть своё путешествие.
+
+# Ни двух одежд.
+
+χιτών: 1. хитон (нижняя одежда, преимущественно из льняной ткани, поверх которой обычно надевалась верхняя одежда); 2. одежда, платье.
+
+# Трудящийся.
+
+Рабочий, тот, кто работает. ἐργάτης: делатель, трудящийся, рабочий, работник, ремесленник, земледелец. Подразумевалось, что ученики будут не просто проповедовать, но и работать там, где проповедуют.
+
+# Достоин пропитания.
+
+τροφή: "еда", "пища", "средства пропитания".
+
+То есть Иисус не призывает относиться к проповеди Царства как к чему-то менее значимому, чем труд/работа. Если у учеников будет такое (серьёзное) отношение к миссии, то Бог о них позаботится (как о Своих работниках).
diff --git a/mat/10/11.md b/mat/10/11.md
new file mode 100644
index 00000000..68cca4fa
--- /dev/null
+++ b/mat/10/11.md
@@ -0,0 +1,19 @@
+# В какой бы город или поселение вы ни вошли
+
+«В какой бы город или село вы не входили...».
+
+πόλις: "город".
+
+κώμη: "селение", "деревня", "поселок".
+
+# Вы.
+
+Здесь местоимение "вы" используется во множественном числе и относится к двенадцати апостолам. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Достойный.
+
+Прил. ἄξιος: 1. "достойный", "заслуживающий"; 2. "соответствующий", "приличный". «Достойным» человеком являлся посвященный Богу человек, который был готов принимать учеников у себя дома.
+
+# Там оставайтесь, пока не выйдете (из того города или села).
+
+Альтернативный перевод: «оставайтесь в доме этого человека до тех пор, пока не покинете этот город или деревню». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mat/10/12.md b/mat/10/12.md
new file mode 100644
index 00000000..8b247916
--- /dev/null
+++ b/mat/10/12.md
@@ -0,0 +1,5 @@
+# Войдя в дом, приветствуйте его
+
+Фраза «приветствовать» означает приветствовать дом (то есть живущих в нём).
+
+Здесь «дом» представляет людей, которые живут в доме. Альтернативный перевод: «Когда вы войдёте в дом, поприветствуйте людей, которые в нём живут». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/10/13.md b/mat/10/13.md
new file mode 100644
index 00000000..95225461
--- /dev/null
+++ b/mat/10/13.md
@@ -0,0 +1,23 @@
+# Ваш ... ваш.
+
+Здесь местоимения "ваш" употребляются во множественном числе и относятся к двенадцати апостолам. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Дом будет достоин ... не будет достоин
+
+Здесь слово «дом» представляет собой синекдоху, как часто тех, кто живет в этом доме.
+
+# Достоин.
+
+«Достойным» человеком является человек, который является благочестивым, ведем приличный образ жизни, является верующим в Бога, и готов принимать учеников у себя дома.
+
+# Ваш мир придёт на него...
+
+Шалом - мир, не просто покой, но благословение. εἰρήνη: "мир", "безопасность", "покой", "частоблагополучие", "благословение" как в евр. (שָׂלוֹם - шалом‎). Выражение «на него» относится к дому, который представляет собой тех, кто живет в этом доме.
+
+# Дом не будет достоин (достойным)...
+
+Это выражение также имеет в виду тех, кто живет в этом доме. Если те, кто живут в этом доме не богобоязненные люди...
+
+# Ваш мир (шалом) к вам вернётся.
+
+Возможные значения: Бог вернет (заберет назад, лишит) то благословение, которое этому дому могло быть дано.
diff --git a/mat/10/14.md b/mat/10/14.md
new file mode 100644
index 00000000..b85de29d
--- /dev/null
+++ b/mat/10/14.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Иисус продолжает наставлять своих учеников о том, что они должны делать, когда идут проповедовать.
+
+# А если кто не примет вас и не послушает ваших слов.
+
+«Если ни один человек в этом доме или городе не примет вас или не послушает ваших слов»
+
+# Вас ... ваших.
+
+Эти местоимения употребляются во множественном числе и относятся к двенадцати апостолам. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Не послушает ваших слов.
+
+Здесь «слова» относятся к тому, что будут говорить ученики. Альтернативный перевод: «не выслушает ваше послание» или «не послушает то, что вы хотите ему сказать». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Города.
+
+Вы должны перевести это так же, как в [Матфея 10:11](../10/11.md).
+
+# Стряхните пыль с ваших ног.
+
+Фарисеи обычно совершали это символическое действие, когда покидали языческие селения. Таким образом, ученики должны были наглядным образом показать тем, кто отвергает Евангелие (и Мессию), что они лишают себя благословений, которые были уготованы Израилю. Такие люди сами себя приравняли к отступникам от веры или язычникам. В следующем стихе Иисус говорит об участи этих людей, сравнивая ее с судьбой Содома и Гоморры.
diff --git a/mat/10/15.md b/mat/10/15.md
new file mode 100644
index 00000000..2d4dad9e
--- /dev/null
+++ b/mat/10/15.md
@@ -0,0 +1,17 @@
+# Говорю вам истину.
+
+Дословно: ἀμὴν λέγω ὑμῖν - "аминь говорю вам". Или: "Я говорю вам правду." Говорю вам реально то, что будет на самом деле.
+
+# Будет легче.
+
+«Страданий будет меньше», будет проще.
+
+Возможно Иисус подразумевает также тяжесть приговора: "приговор Содома и Гоморры на суде будет мягче".
+
+Земле Содома и Гоморры.
+
+Имеются в виду люди, которые жили в Содоме и Гоморре. История описана в книге "Бытие" 18-19 главы. Альтернативный перевод: «людям, которые жили в городах Содом и Гоморра будет проще...» (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Чем тому городу, который вас отвергнет.
+
+Почему? Потому, что кто отвергал учеников Иисуса, отвергал по сути и самого Иисуса. Это гипотетическая ситуация. Это будет относиться к людям в городе или селе, в котором не примут апостолов или не послушают их послание. Альтернативный перевод: «людям города, который вас не принял». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/10/16.md b/mat/10/16.md
new file mode 100644
index 00000000..60fde5ef
--- /dev/null
+++ b/mat/10/16.md
@@ -0,0 +1,15 @@
+# Вот, Я посылаю вас
+
+Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων - "Вот, я посылаю вас как овец в среду волков". Альтернативный перевод: «Смотрите, я отправляю» или «Слушайте, я посылаю»...
+
+Иисус посылает их (учеников) для определенной цели. Как овец среди волков.
+
+Овцы - беззащитные животные, которых часто атакуют волки. Иисус говорит, что люди могут нанести вред ученикам. Альтернативный перевод: «как овец среди людей, которые похожи на опасных волков» или «как овец среди людей, которые поведут себя как хищные животные». (См: [[rc://*/ta/man/translate/figs-simile]])
+
+Волками раввины часто называли языческие народы, окружавшие Израиль (овцы). Здесь же Иисус сравнивает евреев с волками. Тем самым он намекает на то, что весть учеников о Царстве Небесном и Мессии, мягко говоря, не будет принята, и он столкнутся с трудностями.
+
+Итак, будьте мудры, как змеи, и просты, как голуби.
+
+Прил. φρόνιμος: "(благо)разумный", "рассудительный", "мудрый", "догадливый". Змея ассоциировалась на Древнем Ближнем Востоке как мудрое животное. Иисус предлагает ученикам быть похожими на змей: рассудительными, мудрыми, догадливыми.
+
+Прил. ἀκέραιος: "чистый", "невинный", "неповрежденный", "простой в употреблении", букв. в другой греч. лит-ре: "беспримесный" (о металле или вине). Иисус говорит ученикам, что среди людей они должны быть осторожными и безвредными. Альтернативный перевод: «действуйте с пониманием и осторожностью, а также с невинностью и добродетелью». (См: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/mat/10/17.md b/mat/10/17.md
new file mode 100644
index 00000000..c16289f5
--- /dev/null
+++ b/mat/10/17.md
@@ -0,0 +1,17 @@
+# Остерегайтесь людей, потому что они будут.
+
+Гл. προσέχω: 1. "обращать внимание", "внимать"; 2. "беречься", "остерегаться"; 3. "посвящать или предавать себя", "присоединяться", "заниматься".
+
+Остерегаться надо не всех людей, а агрессивных религиозных фанатиков, которые будут тащить учеников в суды и бить в синагогах.
+
+# Будут отдавать вас на...
+
+«Предадут (религиозные власти) вас властям (римлянам)».
+
+# На суд.
+
+συνέδριον: 1. "совет", "судилище"; 2. "синедрион" (верховный совещательный орган в Иер., состоящий из 72 членов: первосвященников, книжников и старейшин, имеющий власть для решения религиозных и судебных вопросов).
+
+# Будут бить вас.
+
+Не кулаками, а μαστιγόω: "бичевать", "стегать", "хлестать", "сечь". То есть: «будут избивать вас хлыстом / плетью».
diff --git a/mat/10/18.md b/mat/10/18.md
new file mode 100644
index 00000000..c330798e
--- /dev/null
+++ b/mat/10/18.md
@@ -0,0 +1,11 @@
+# Они поведут вас.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «они приведут вас» или «они будут тащить вас». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Из-за Меня.
+
+«потому что вы принадлежите Мне» или «потому что вы следуете за Мной»
+
+# Чтобы свидетельствовать перед ними и перед язычниками.
+
+εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. - "в/во свидетельство им и народам/язычникам". Иисус говорит о том, что ученикам предстоит держать ответ за то, что они возвещают (весть об Иисусе и Царстве Небесном) даже перед власть имущими (правителям) и язычниками. Имеется в виду политическая власть. Мы не знаем, имеются в виду просто правители или языческие правители. Одно другому не мешает.
diff --git a/mat/10/19.md b/mat/10/19.md
new file mode 100644
index 00000000..15b89fa4
--- /dev/null
+++ b/mat/10/19.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Иисус продолжает наставлять своих учеников о преследованиях, которые они будут испытывать, когда пойдут проповедовать.
+
+# Когда вас будут отдавать.
+
+«Когда люди поведут вас на суд». Здесь «люди» - это те же «люди», что и в [Матфея 10:17](../10/17.md).
+
+# Вас ... вам.
+
+Здесь эти местоимения употребляются во множественном числе и относятся к двенадцати апостолам. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Не беспокойтесь.
+
+"не переживайте"
+
+# Что или как сказать.
+
+«как вы должны говорить или что вам следует сказать». Эти две идеи могут быть объединены: «что вы скажете». (См: [[rc://*/ta/man/translate/figs-hendiadys]])
+
+# Вам будет дано, что сказать.
+
+δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσετε· "ибо будет дано вам в тот час, что (вы будете) говорить".
diff --git a/mat/10/20.md b/mat/10/20.md
new file mode 100644
index 00000000..5146fd98
--- /dev/null
+++ b/mat/10/20.md
@@ -0,0 +1,7 @@
+# Вы ... вас.
+
+Здесь эти местоимения употребляются во множественном числе и относятся к двенадцати апостолам. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Дух вашего Отца
+
+Иисус здесь называет Бога отцом учеников. То есть настанет (а возможно, уже настало!) то время, когда ученикам на суде Бог через Своего Духа будет давать, что говорить, т.к. они - Его дети (см. Исх. 4:12)!
diff --git a/mat/10/21.md b/mat/10/21.md
new file mode 100644
index 00000000..4bf7fd38
--- /dev/null
+++ b/mat/10/21.md
@@ -0,0 +1,15 @@
+# Брат отдаст брата на смерть, и отец — сына
+
+«Один брат предаст другого брата на смерть» или «Братья будут доводить своих братьев до смерти». Иисус говорит о том, что это произойдет.
+
+# Отдаст (предаст) брата на смерть.
+
+παραδίδωμι: "отдавать", "передавать", "предавать". Действ. прич. употр. как сущ. "предатель". Альтернативный перевод: «отдаст своего брата властям, чтобы они казнили его». (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# И отец — сына.
+
+Альтернативный перевод: «Отцы будут отдавать своих детей на смерть». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# Поднимут руку на... «Восстанут против».
+
+ἐπανίστημι: "воздвигать", "вздымать","восставать". На родителей и убьют их. Альтернативный перевод: «предадут своих родителей смерти» или «отдадут их властям на смертную казнь». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/10/22.md b/mat/10/22.md
new file mode 100644
index 00000000..f61c4971
--- /dev/null
+++ b/mat/10/22.md
@@ -0,0 +1,15 @@
+# Вы будете ненавидимы всеми.
+
+Это можно перевести в активной форме: «Все будут ненавидеть вас» или «Все люди будут вас ненавидеть». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Из-за Моего имени.
+
+Здесь «имя» подразумевает самого Христа. Альтернативный перевод: «из-за Меня» или «потому что вы верите в Меня». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Тот, кто выдержит.
+
+«Тот, кто останется верным / выстоит»... До конца. Неясно, означает ли «конец» смерть человека в результате гонений, или же это относится к концу века, когда Бог явит Свою Царскую власть. Главное, что они должны выдержать столько, сколько необходимо.
+
+# Будет спасён.
+
+Это можно перефразировать в активной форме: "Бог спасет этого человека». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/10/23.md b/mat/10/23.md
new file mode 100644
index 00000000..9ab65e2c
--- /dev/null
+++ b/mat/10/23.md
@@ -0,0 +1,23 @@
+# Когда вас прогонят из одного города.
+
+Здесь «из одного» не относится к определенному городу. Альтернативный перевод: «из какого-то города».
+
+Гл. διώκω - "преследовать", "гнаться", "выгонять". не успеете обойти все города. οὐ μὴ τελέσητε τὰς πόλεις - "не обойти (с проповедью) все города".
+
+Гл. ТЕЛЕО - "довести до конца", "закончить",; "приходить к концу", "заканчиваться", "завершаться"; "вы(ис-)полнить", "сохранить"; "платить". Матфей, по всей видимости, отождествляет приход Сына Человеческого (Иисуса) и наступлением Царства Небесного.
+
+Бегите в другой.
+
+«Бегите в следующий город»
+
+# Говорю вам истину.
+
+"Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет дальше.
+
+# Сын Человеческий.
+
+Иисус говорит о себе. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Придёт.
+
+«Вернётся».
diff --git a/mat/10/24.md b/mat/10/24.md
new file mode 100644
index 00000000..c0db833d
--- /dev/null
+++ b/mat/10/24.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иисус продолжает наставлять своих учеников о преследованиях, которые они будут испытывать, когда пойдут проповедовать.
+
+# Ученик не выше учителя, а слуга не выше своего господина
+
+Иисус использует пословицу, чтобы научить своих учеников общей истине. Иисус подчеркивает, что ученикам не стоит тешить себя ожиданиями, что люди будут относиться к ним лучше, чем они относятся к Иисусу. (См: [[rc://*/ta/man/translate/writing-proverbs]])
+
+# Ученик не выше учителя
+
+«Ученик всегда менее важен, чем его учитель» или «Учитель всегда более важен, чем его ученик».
+
+# А слуга не выше своего господина
+
+«а слуга всегда менее важен, чем его хозяин» или «и господин всегда более важен, чем его слуга». Иисус пытается донести ученикам мысль о том, что они - Его последователи - не должны ждать к себе отношения людей иного, чем оно проявленного к Нему: если преследуют Учителя, будут гнать и учеников.
diff --git a/mat/10/25.md b/mat/10/25.md
new file mode 100644
index 00000000..8de72c31
--- /dev/null
+++ b/mat/10/25.md
@@ -0,0 +1,21 @@
+# Достаточно для ученика, чтобы он стал, как его учитель
+
+«Ученик должен быть доволен тем, чтобы в конце концов стать таким, как его учитель». Стал, как его учитель. Альтернативный перевод: «знал столько же, сколько знает его учитель». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Слуги, чтобы он стал, как его господин.
+
+Альтернативный перевод: «слуга должен быть доволен, если он будет занимать такое же положение, как его хозяин». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Если хозяина дома назвали ... назовут его домашних ... хуже?
+
+πόσῳ μᾶλλον τοὺς οἰκειακοὺς αὐτοῦ; - "то тем более - домочадцев его". Здесь речь идёт о том, что если Иисус - Хозяин дома, то ученики - Его домочадцы: их ждёт та же участь, что и Иисуса. Если его чудеса приписывали власти Веельзевула (князя бесов (см. Матф. 9:34), то и им не следует удивляться жестокости, коварству и надуманным обвинениям со стороны людей.
+
+Иисус снова подчёркивает, что поскольку люди плохо обращались с Ним, Его ученики должны ожидать, что люди будут относиться к ним даже хуже. Хозяина дома. Иисус использует это как метафору, которая означает Его Самого. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# "Веельзевулом".
+
+Это имя пришло из "Ваал-Зебуб", идол, демон той или иной местности. Это имя часто в Новом Завете ассоциируется с именем «Сатана».
+
+# Его домашних.
+
+Это метафора, означающая в данном контексте учеников Иисуса. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/10/26.md b/mat/10/26.md
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index 00000000..f70fd595
--- /dev/null
+++ b/mat/10/26.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Иисус продолжает наставлять своих учеников о преследованиях, которые они будут испытывать, когда пойдут проповедовать.
+
+Начиная с этого стиха Иисус трижды говорить ученикам "не бойтесь" (ст. 26-27, 28-30 и 31-33). Не бойтесь. Иисус приводит причины, почему не нужно бояться гонителей. Первая причина: потому что Бог в будущем откроет все тайны (мотивы) людей.
+
+Не бойтесь их.
+
+Здесь местоимение «их» относится к людям, которые будут плохо обращаться с последователям Иисуса.
+
+# Нет ничего скрытого, что не открылось бы, и тайного, о чём бы не узнали.
+
+Оба эти утверждения означают практически одно и то же. Нечто скрытое или тайное представляет собой секрет, раскрытие которого сделает его общеизвестным. Иисус подчеркивает, что рано или поздно Бог всё равно сделает всё известным или явным. Это можно перефразировать в активной форме. Альтернативный перевод: «Бог откроет то, что скрывают люди». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/10/27.md b/mat/10/27.md
new file mode 100644
index 00000000..1fc55ece
--- /dev/null
+++ b/mat/10/27.md
@@ -0,0 +1,17 @@
+# То, что говорю вам в темноте, говорите при свете. И то, что шепчу вам на ухо, проповедуйте на крышах домов
+
+Оба эти утверждения означают практически одно и то же. Иисус подчёркивает, что ученики должны рассказывать всем о том, чему научил их Иисус, находясь с ними наедине. Альтернативный перевод: «Расскажите людям при дневном свете, что я говорил вам в темноте, и провозгласите на кровлях то, что сказано вам на ухо». (См: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# То, что говорю вам в темноте, говорите при свете.
+
+Здесь «темнота» - это метонимия, означающая «ночь» или нечто «личное». Здесь «свет» является метонимией, означающей нечто «публичное». Альтернативный перевод: «То, что я говорю вам конфиденциально ночью, публично объявляйте при свете дня». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# И то, что шепчу вам на ухо.
+
+Это означает тихий шёпот. Альтернативный перевод: «что я шепчу вам». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+Иисус указывает на то, что задача учеников пред лицом гонений не просто пассивно надеяться на воздаяние Божье (см. ст. 26), но продолжать активно провозглашать Благую Весть (то, чему они были научены Иисусом), обрадуются ей люди или нет.
+
+Проповедуйте на крышах домов.
+
+В те времена крыши домов были плоскими, и люди издалека могли услышать любого, кто говорил громким голосом. Здесь слово «крыша» относится к любому месту, откуда голос человека могло услышать большое число людей. Альтернативный перевод: «громко говорите в общественных местах, чтобы все могли услышать». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/10/28.md b/mat/10/28.md
new file mode 100644
index 00000000..561f0dea
--- /dev/null
+++ b/mat/10/28.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Здесь Иисус проводит различие между человеком и Богом. Бог - единственный, кто имеет право отнять жизнь, т.к. она - Его дар. Бог может также погубить человека (его физическую и духовную. сущность). Возможно, Иисус, говоря об уничтожении в геенне (а) подразумевал конечную участь гонителей Его последователей (это ободрение гонимым ученикам) или (б) то, что ученикам больше следует бояться Даятеля жизни (Бога), а не гонителей (людей).
+
+# Убивает тело.
+
+Это означает физическую смерть. Если эти слова звучат странно, их можно перевести как «убивает вас физически» или «убивает людей».
+
+# Тело.
+
+σῶμα: "физическое тело", "труп". Это та часть человека, к которой можно прикоснуться, в отличие от души или духа.
+
+# Душу убить.
+
+Душа относится к духовному измерению, на нее не действуют физически законы, а потому физически её убить нельзя. Убить душу можно, лишив её вечной жизни с Богом.
+
+# Душу.
+
+Псюхе: душа (1. "дыхание", "жизнь"; 2. "внутреннее естество", "центр внутренней жизни человека"; 3. "сущность человека"; 4. "личность" т.е. отдельное человеческое "я", "человеческая индивидуальность, как носитель отдельных социальных и субъективных признаков и свойств"; 5. "живое существо". Это часть человека, которую невозможно потрогать и которая остаётся жива после смерти физического тела. Бойтесь того, кто может... Вы можете добавить союз «потому что», чтобы пояснить, почему люди должны бояться Бога. Альтернативный перевод: «бойтесь Бога, потому что он способен». (См: [[rc://*/ta/man/translate/writing-connectingwords]]))
diff --git a/mat/10/29.md b/mat/10/29.md
new file mode 100644
index 00000000..4f69986c
--- /dev/null
+++ b/mat/10/29.md
@@ -0,0 +1,15 @@
+# Разве не две птички продаются за ассарий?
+
+Иисус использует эту фразу как вопрос с целью научить своих учеников. Альтернативный перевод: «Подумайте о воробьях. Они так мало стоят, что вы можете купить двух за одну маленькую монету». (См: [[rc://*/ta/man/translate/writing-proverbs]] и [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Птички.
+
+στρουΘίον: "малая птица", "воробышек", "воробей". Здесь подразумеваются птицы типа воробьев. Это очень маленькие птицы, которые питаются зерном. Альтернативный перевод: «маленькие птицы». (См: [[rc://*/ta/man/translate/translate-unknown]])
+
+# Ассарий.
+
+ἀσσάριον: "ассарий" (мелкая медная монета стоимостью в 1/10 драхмы или в 1/16 динария). Это слово можно перевести как "самая маленькая, наименее ценная монета, доступная в вашей стране". Здесь это относится к медной монете, которая по тем временам стоила около шестнадцатой части дневной заработной платы для рабочего. Альтернативный перевод: «самая маленькая монета».
+
+# И ни одна из них не упадёт на землю без воли вашего Отца.
+
+Альтернативный перевод: «Ваш Отец знает, когда даже один воробей умирает и падает на землю». (См: [[rc://*/ta/man/translate/figs-doublenegatives]])
diff --git a/mat/10/30.md b/mat/10/30.md
new file mode 100644
index 00000000..a2fd7830
--- /dev/null
+++ b/mat/10/30.md
@@ -0,0 +1,7 @@
+# А у вас даже все волосы на голове сосчитаны.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Бог даже знает, сколько волос у вас на голове». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Сосчитаны.
+
+«пересчитаны, известно их точное количество»
diff --git a/mat/10/31.md b/mat/10/31.md
new file mode 100644
index 00000000..7249893d
--- /dev/null
+++ b/mat/10/31.md
@@ -0,0 +1,3 @@
+# Вы лучше многих птичек
+
+«Бог ценит вас больше, чем воробьёв». Гл. διαφέρω - "отличаться", "быть более ценным", "превосходить", "значить" (иметь значение).
diff --git a/mat/10/32.md b/mat/10/32.md
new file mode 100644
index 00000000..9512ed5c
--- /dev/null
+++ b/mat/10/32.md
@@ -0,0 +1,7 @@
+# Каждого, кто признает Меня ... и Я признаю перед Моим Небесным Отцом
+
+ὁμολογέω: 1. "соглашаться", "признавать"; 2. "исповедывать", "открыто признавать"; 3. "прославлять", "воздавать хвалу". Здесь речь идет о публичном, открытом исповедании, перед всеми. Того и Я признаю (исповедую) перед Моим Небесным Отцом. Альтернативный перевод: «Я также признаю перед Отцом Моим Небесным, что этот человек принадлежит Мне». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# Моим Небесным Отцом.
+
+«Моим Отцом на небесах».
diff --git a/mat/10/33.md b/mat/10/33.md
new file mode 100644
index 00000000..d2d424b3
--- /dev/null
+++ b/mat/10/33.md
@@ -0,0 +1,3 @@
+# Кто откажется от Меня ... от того и Я откажусь перед Моим Небесным Отцом.
+
+ἀρνέομαι: "отрицать", "отвергать", "отрекаться", "отказываться". То есть: «будет отрицать перед другими людьми, что он предан Мне» или «откажется признаться перед другими, что он Мой ученик»... От того и Я откажусь перед Моим Небесным Отцом. Альтернативный перевод: «Я отвергну пред Моим Небесным Отцем, что этот человек принадлежит Мне». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/mat/10/34.md b/mat/10/34.md
new file mode 100644
index 00000000..b0c73660
--- /dev/null
+++ b/mat/10/34.md
@@ -0,0 +1,11 @@
+# Не думайте.
+
+«Вы не должны думать».
+
+# На землю.
+
+Это относится к людям, которые живут на земле. Альтернативный перевод: «людям земли» или «людям». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Не мир, а меч...
+
+Иисус не пришел как исключительно добрый Бог, который не будет вершить Свой суд, а будет только творить милость. Ничего подобного. Где надо Христос будет вершить свой суд и наказывать виноватых, нечестивых и неверных.
diff --git a/mat/10/35.md b/mat/10/35.md
new file mode 100644
index 00000000..6910ffc1
--- /dev/null
+++ b/mat/10/35.md
@@ -0,0 +1,11 @@
+# Разделить ... с
+
+διχάζω: "разделять", "разлучать", "повернуть (настроить) против кого-то".
+
+# Человека с его отцом...
+
+«Сына со своим отцом».
+
+# Разделить.
+
+Цель Христа не разделять людей, Он не для этого пришел. Люди сделают разделение сами, так как в одной и той же семье одни пойдут за Ним, другие против Него.
diff --git a/mat/10/36.md b/mat/10/36.md
new file mode 100644
index 00000000..2d9ed3f0
--- /dev/null
+++ b/mat/10/36.md
@@ -0,0 +1,5 @@
+# Враги человеку
+
+«Члены его собственной семьи» не будут разделять взгляды человека и они станут непримиривыми врагами.
+
+Прил. ОЙКИАКОС - "домочадец", "близкий человек".
diff --git a/mat/10/37.md b/mat/10/37.md
new file mode 100644
index 00000000..aa9cfa05
--- /dev/null
+++ b/mat/10/37.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иисус продолжает наставлять своих учеников о причинах, по которым они не должны бояться преследований, которым они могут быть подвергнуты.
+
+# Кто любит ... не достоин.
+
+См. АКСИОС - "достойны" в прим. к ст. 11!
+
+Здесь «кто» может обозначать любого человека в общем. Альтернативный перевод: «Те, которые любят ... не достойны» или «Если вы любите ... вы не достойны». (См: [[rc://*/ta/man/translate/figs-gendernotations]])
+
+# Любит.
+
+Слово «любить» здесь относится к «братской любви» или «дружеской любви». Альтернативный перевод: «заботится» или «посвящён».
+
+# Достоин Меня.
+
+«заслуживает принадлежать Мне» или «достоин быть Моим учеником»
diff --git a/mat/10/38.md b/mat/10/38.md
new file mode 100644
index 00000000..2fa9e19c
--- /dev/null
+++ b/mat/10/38.md
@@ -0,0 +1,7 @@
+# Не берёт свой крест и не следует за Мной
+
+Крест (СТУРОС) - орудие смерти в Римской империи, а также символ страдания и смерти. Греч. текст можно так перевести: "И кто не берёт (несёт) крест свой и следует за Мной, тот Меня не достоин". (В свете ст. 32-33) Иисус показывает, что Его последователи должны, если нужно, перетерпеть и страдания за Него. Парадокс в том, что Иисус призывал учеников любить своих врагов (см. гл. 5-7), но предупреждал о ненависти со стороны даже самых близких людей. И в этом (готовности страдать и перенесении реальных гонений) и есть крест, который каждый должен на себя принять.
+
+Берёт
+
+«поднимает» или «берёт и несёт»
diff --git a/mat/10/39.md b/mat/10/39.md
new file mode 100644
index 00000000..3818d519
--- /dev/null
+++ b/mat/10/39.md
@@ -0,0 +1,11 @@
+# Тот, кто сохранит свою душу, — потеряет её, а тот, кто потеряет ... сохранит её
+
+"ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν".
+
+Иисус использует здесь притчу с целью научить своих учеников тому, что вопрос приоритета однажды станет ребром. Либо человеку придется выбрать земную жизнь, но отречься от Бога, либо отречься от земной жизни, но приобрести Бога.
+
+Альтернативный перевод: «Те, которые будут держаться за свою земную жизнь, потеряют вечную жизнь, но те, кто потеряют свою земную жизнь ... обретут вечную».
+
+# Ради Меня.
+
+«Ради веры в Меня», или: "по причине того, что верит в Меня".
diff --git a/mat/10/40.md b/mat/10/40.md
new file mode 100644
index 00000000..7fdd7355
--- /dev/null
+++ b/mat/10/40.md
@@ -0,0 +1,25 @@
+# Связующее утверждение:
+
+Иисус продолжает наставлять своих учеников о причинах, по которым они не должны бояться преследований, которым они могут быть подвергнуты.
+
+# Кто.
+
+Слово «Кто» относится к любому человеку в общем. Альтернативный перевод: «Кто бы ни», «Любой, кто» или «Тот, кто». (См: [[rc://*/ta/man/translate/figs-gendernotations]])
+
+# Принимает.
+
+Это означает принимать кого-то в качестве гостя. "Принимать" (ДЕХОМАЙ) см. прим. к ст. 14".
+
+Иисус приравнивает миссию учеников к Собственной, более того Он говорит, что Тот, кто послал Его, послал и учеников. Он подчёркивает значимость их миссии.
+
+Вас.
+
+Здесь местоимение "вас" стоит во множественном числе и относится к двенадцати апостолам, с которыми говорил Иисус. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Кто принимает вас, Меня принимает.
+
+Иисус подразумевает, что когда кто-то принимает учеников, это всё равно, что он принимает Его Самого. Альтернативный перевод: «Когда кто-то принимает вас, это то же самое, что он принимает Меня» или «Если кто-то принимает вас, это как если бы он принимал Меня».
+
+# Кто Меня принимает, принимает и Пославшего Меня.
+
+Это означает, что когда кто-то принимает Иисуса, он принимает Самого Бога. Альтернативный перевод: «когда кто-то принимает Меня, это то же самое, что он принимает Пославшего Меня Бога Отца» или «если кто-то принимает Меня, это как если бы он принимал Бога Отца, Который послал меня».
diff --git a/mat/10/41.md b/mat/10/41.md
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+# Во имя пророка.
+
+Здесь эта фраза относится к тому, кого принимают. Альтернативный перевод: «ради самого пророка».
+
+# Награду пророка.
+
+Это относится к награде, которую Бог даст пророку, а не к той награде, которую пророк даст другому человеку.
+
+# Во имя праведника.
+
+Здесь эта фраза относится к тому, кого принимают. Альтернативный перевод: «ради этого праведника».
+
+# Награду праведника.
+
+Это относится к награде, которую Бог даст праведнику, а не к вознаграждению, которое праведник может дать человеку.
diff --git a/mat/10/42.md b/mat/10/42.md
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+# Связующее утверждение:
+
+Иисус заканчивает наставлять Своих учеников о том, что они должны делать и чего им следует ожидать, когда они пойдут проповедовать.
+
+# Кто напоит.
+
+«Любой, кто даст напиться»
+
+# Одного из этих малых.
+
+«одного из наименьших» или «наименее важного из них». Фраза «одного из этих» здесь относится к одному из учеников Иисуса.
+
+# Во имя ученика.
+
+«потому что он Мой ученик». Данная фраза относится не к дающему, а к наименьшему.
+
+# Говорю вам истину.
+
+"Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет дальше.
+
+# Не потеряет свою награду.
+
+Здесь подразумевающееся местоимение «он» относится к тому, кто даёт.
+
+# Не потеряет.
+
+«Бог не отвергнет его». Это не имеет никакого отношения к тому, что будет утеряно какое-то владение. Данную фразу можно сформулировать в положительной форме. Альтернативный перевод: «Бог непременно даст ему».
diff --git a/mat/10/intro.md b/mat/10/intro.md
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+# Матфея 10 Общее примечание.
+
+## Специальные понятия в этой главе
+
+## Отправление двенадцати учеников
+
+Большинство стихов в этой главе описывают, как Иисус отправляет в путь Своих двенадцать учеников. Он послал их с целью проповедовать Его послание о Царстве Небесном. Они должны были проповедовать об этом только в Израиле и не делиться им с язычниками.
+
+# Другие возможные трудности при переводе этой главы.
+
+## Двенадцать учеников
+
+Ниже перечислены списки двенадцати учеников, как они приведены в разных Евангелиях: В Матфея: Симон (Петр), Андрей, Иаков, сын Зеведея, Иоанн, сын Зеведея, Филипп, Варфоломей, Фома, Матфей, Иаков, сын Алфея, Фаддей, Симон Зилот и Иуда Искариот. У Марка: Симон (Петр), Андрей, Иаков, сын Зеведея, и Иоанн, сын Зеведеев (которых он назвал «Воанергес», то есть сыновья грома), Филипп, Варфоломей, Матфей, Фома, Иаков, сын Алфея, Фаддей, Симон Зилот и Иуда Искариот. У Луки: Симон (Петр), Андрей, Иаков, Иоанн, Филипп, Варфоломей, Матфей, Фома, Иаков, сын Алфея, Симон (которого называли Зилотом), Иуда, сын Иакова, и Иуда Искариот. Фаддей, вероятно, тот же человек, что и Иуда, сын Иакова.
+
+## "Приблизилось Царство Небесное"
+
+В английских переводах часто используется фраза at hand «под рукой, рядом с рукой, у руки» в значении «очень близко», но эти слова непросто перевести на русский язык, или любые другие языки. В библейских версиях используются фразы «приближается» и «приблизилось».
+
+Ссылки:
+
+  * **[Матфея 10:01 Примечание](./01.md)**
+
+**[<<](../09/intro.md) | [>>](../11/intro.md)**
diff --git a/mat/11/01.md b/mat/11/01.md
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+# Общая информация:
+
+В повествовании начинают разворачиваться новые события. Матфей говорит своим читателям о том, какой ответ Иисус дал Своим ученикам, когда они задали Ему вопрос об Иоанне Крестителе (см. ст. 1-19) (см. [[rc://*/ta/man/translate/writing-newevent]]).
+
+# Когда Иисус
+
+Букв. (Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς...): "И случилось/было, когда окончил/прекратил Иисус..." Учение Иисуса завершается, и автор рассказывает о последующих событиях. Альтернативный перевод: "После того, как Иисус".
+
+# закончил давать наставления
+
+Прич. διατάσσων от гл. διατάσσω: "приказывать", "распоряжаться", "давать приказ", "наставлять". Альтернативный перевод: "закончил учить/наставлять"
+
+# Своим двенадцати ученикам
+
+Речь идёт о 12-ти апостолах Иисуса (см. [[rc://*/ta/man/translate/translate-numbers]]).
+
+# в их городах
+
+То есть в городах Иудеи.
diff --git a/mat/11/02.md b/mat/11/02.md
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+++ b/mat/11/02.md
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+# Иоанн услышал в тюрьме о делах Христа
+
+"Во время своего пребывания в тюрьме Иоанн услышал" или "когда Иоанну, находившемуся в тюрьме, сообщили, что".
+
+Несмотря на то, что автор не написал о том, что царь Ирод взял под стражу Иоанна, первоначальной аудитории было это известно. Матфей скажет об этом дальше, поэтому вам не нужно давать здесь никаких пояснений.
+
+# о делах Христа
+
+Греч. - τὰ ἔργα τοῦ χριστου. Интересно, что обычно Матфей избегает в своем повествовании называть Иисуса Христом. Однако в этом контексте евангелист называет Его Христом, т.к. в опосредованном диалоге (т.к. Иоанн передаёт вопрос через своих учеников) речь заходит о "мессианских делах" Иисуса и поднимается вопрос: действительно ли Иисус - обещанный Христос, Мессия?
+
+# послал двух своих учеников
+
+Иоанн послал к Иисусу двух своих последователей с вопросами.
diff --git a/mat/11/03.md b/mat/11/03.md
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+++ b/mat/11/03.md
@@ -0,0 +1,9 @@
+# спросить у Него
+
+То есть у Иисуса.
+
+# Ты ли Тот, Кто должен прийти или нам ждать другого?
+
+...Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν; - "Ты есть Грядущий (или "Идущий") или другого нам ждать"?
+
+Почему же Иоанн засомневался? Скорее всего, потому, что не того он ждал от Иисуса: не приближения Царства Небесного в том виде, в котором его преподносил Иисус, он (Иоанн) ожидал наступления политического царства под властью Христа.
diff --git a/mat/11/04.md b/mat/11/04.md
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+++ b/mat/11/04.md
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+# Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ ἀκούετε καὶ βλέπετε· - "И отвечал Иисус и сказал им: пойдите и сообщите (провозгласите) Иоанну что вы слышите и видите".
+
+# Пойдите, расскажите Иоанну
+
+"сообщите Иоанну"
+
+Гл. АПАНГЕЛЛО - "сообщать", "объявлять", "говорить", "провозглашать". что слышите и видите.
+
+А что именно следовало сообщить Иоанну? Дальше (начиная со ст. 5) как раз идет рассказ о действиях Иисуса по провозглашению Царства Небесного, что включало в себя не только рассказы о том, насколько оно прекрасно, но и практическую часть: дела Иисуса.
diff --git a/mat/11/05.md b/mat/11/05.md
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+++ b/mat/11/05.md
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+# Общая информация:
+
+Иисус говорит о конкретных делах, которые являются  доказательством наступления Царства Небесного.
+
+# прокажённые очищаются
+
+Или "Я исцеляю прокажённых" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# мёртвые воскресают
+
+Воскреснуть - значит снова вернуться к жизни. Здесь можно использовать действительный залог: "умершие люди оживают" или "Я возвращаю к жизни тех, кто умер" (см. [[rc://*/ta/man/translate/figs-activepassive]]) и [[rc://*/ta/man/translate/figs-idiom]]).
+
+# нищие рассказывают Добрую Весть
+
+καὶ πτωχοὶ εὐαγγελίζονται· - букв.: "...и бедным/нищим возвещают (или "возвещается") Добрая/благая Весть". В отличие от перевода, греч. текст говорит, что нищие - адресаты Доброй Вести! Здесь также можно употребить действительный залог: "Я проповедую Евангелие нищим" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+нищие
+
+Прил. πτωχος - "бедный", "угнетённы", "несчастный", "нищий", "бессильный"; "попрошайка", Это субстантивированное прилагательное можно перевести как словосочетание из прилагательного и существительного: "бедные люди" (см. [[rc://*/ta/man/translate/figs-nominaladj]]).
+
+Иисус, отвечая на вопрос Иоанна, цитирует Ис. 26:14,19. 28:18-19, 29:18, особ. 35:5-6, 42:18 и 61:1 и тем самым даёт понять, что в Нём буквально исполняются древние пророчества о Мессии.
diff --git a/mat/11/06.md b/mat/11/06.md
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+++ b/mat/11/06.md
@@ -0,0 +1,7 @@
+καὶ μακάριός ἐστιν, ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. - "И блажен (счастлив) тот, кто не усомнится во Мне".
+
+Гл. СКАНДАЛИДЗО (употреблён в пасс. форме) имеет значения: "быть причиной падения" (греха); пасс. - "быть введённым в грех", "отпасть", "быть тем, кого оттолкнули"; "обижать(ся)".
+
+Другими словами, "блажен, кто воспримет Меня и Мое служение таким как Я / оно есть)".
+
+Мы воспринимаем Бога и то, что Он хочет сделать на земле одним образом, однако мы не способны вместить весь Божий план для человечества. Так и во времена Иисуса иудеи считали, что Мессия придет для одного, но Он пришел совсем для другого: устанавливать Царство Небесное на земле, проповедуя, исцеляя, очищая, воскрешая, благовествуя и т.д. Никто этого не понял, и даже Иоанн Креститель.
diff --git a/mat/11/07.md b/mat/11/07.md
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+++ b/mat/11/07.md
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+# Связующее утверждение:
+
+Иисус начинает говорить народу об Иоанне Крестителе.
+
+Когда они пошли.
+
+Т.е. ученики Иоанна Крестителя.
+
+# На что вы ходили смотреть в пустыню?
+
+То есть: что вас так заинтересовало в пустыне, что вы ходили туда смотреть?
+
+Господь использует вопрос, чтобы Его слушатели задумались над тем, кем был Иоанн.
+
+Альтернативный перевод: "Конечно же вы не ходили в пустыню, чтобы посмотреть на тростник, который колышет ветер!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# На тростник, который колышет ветер?
+
+Возможные значения: 1) Иисус имел в виду тростник, растущий у берегов реки Иордан; 2) Иисус использует метафору, говоря о человеке с непостоянным, колеблющемся характером. Альтернативный перевод: "на человека с мыслями, колеблющимися так же, как тростник на ветру" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# который колышет ветер
+
+или "На тростник, качающийся на ветру".
+
+Возможные значения: 1) Иисус имел в виду тростник, растущий у берегов реки Иордан; 2) Иисус использует метафору, говоря о человеке с непостоянным, колеблющемся характером. Альтернативный перевод: "на человека с мыслями, колеблющимися так же, как тростник на ветру" (см. [[rc://*/ta/man/translate/figs-metaphor]]). который колышет ветер Или "качающийся на ветру", "колеблемый ветром" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Или "колышимый ветром", "колеблемый ветром" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/11/08.md b/mat/11/08.md
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--- /dev/null
+++ b/mat/11/08.md
@@ -0,0 +1,23 @@
+# На что же вы ходили смотреть?
+
+Иисус вновь использует вопрос, чтобы его слушатели задумались над тем, каким человеком был Иоанн Креститель. Альтернативный перевод: "И, конечно же, вы не ходили в пустыню для того, чтобы увидеть там человека,.." (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+То есть первый ответ оказался неверным: они не ходили смотреть на тростник! На что же еще они тогда ходили смотреть?
+
+# На человека, одетого в мягкую одежду?
+
+"носящего дорогую одежду" (только богатые могли позволить себе носить одежду из мягких тканей).
+
+μαλακός: "мягкий (на ощупь)", "нежный".
+
+Нет, там (в пустыне) не было настолько мягких одежд, на которые стоило бы смотреть.
+
+Те, кто носит мягкую одежду.
+
+В греч. (Ιδού, οἱ τὰ μαλακὰ φοροῦντες) так: "...вот (или "Смотрите!"), носящие мягкие одежды"...
+
+# в царских дворцах
+
+Букв.: "в домах царских".
+
+Возм. перевод: "живут в царских дворцах".
diff --git a/mat/11/09.md b/mat/11/09.md
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+++ b/mat/11/09.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Иисус продолжает говорить народу об Иоанне Крестителе.
+
+# На что же вы ходили смотреть? На пророка?
+
+Иисус задаёт Своим слушателям ещё один риторический вопрос, чтобы они задумались над тем, каким человеком был Иоанн. Альтернативный перевод: "Но вы приходили в пустыню для того, чтобы увидеть пророка!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+Они ходили смотреть на пророка (προφήτης: "пророк", "прорицатель") и даже больше, чем на простого пророка. Иоанн действительно может быть назван одним из последних пророков, у него для этого были все необходимые атрибуты, включая необычное рождение.
+
+# Да, говорю вам
+
+Ναί, λέγω ὑμῖν - "да (или "конечно же да", "именно так"), говорю вам"! Возможный перевод: "Именно так! - говорю вам".
+
+# даже больше, чем пророка
+
+В греч. так (καὶ περισσότερον προφήτου): "и ("но") превосходящего пророка" (т.е. большего, чем пророк). Прил. περισσός (в сравнит степени) - "превосходящий в числе или размере"; "выдающийся", "экстраординарный". Эту мысль можно оформить в виде отдельного предложения: "И этот человек не был обычным пророком" или "И его можно считать самым важным пророком из всех, кто был раньше" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+Эту мысль можно оформить в виде отдельного предложения: "И этот человек не был обычным пророком" или "И его можно считать самым важным пророком из всех, кто был раньше" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+Вместе с тем, Иоанн был не просто одним из пророков, он был провозвестником прихода Мессии. Он был родственником Мессии по плоти.
diff --git a/mat/11/10.md b/mat/11/10.md
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+++ b/mat/11/10.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+Здесь Иисус цитирует пророка Малахию (особ. 3:1; 4:5-6), чтобы показать, что о жизни и служении Иоанна говорилось в древних пророчествах.
+
+# Он тот, о ком написано
+
+Можно уточнить: "Вот, что пророк Малахия написал об Иоанне Крестителе (см. Мал. 3:1)". См. также Исх. 23:20.
+
+# Я посылаю Моего ангела
+
+Речь идёт о Боге; Малахия передаёт народу Божьи слова. ἄγγελος: ангел, посланник, вестник, гонец, соглядатай; LXX: (מַלְאָךְ‎ - малах).(см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Само имя "Малахия" означает "вестник Яхве", в своей книге пророк передаёт народу Божьи слова (в том числе и об Иоанне Крестителе).
+
+# перед Твоим лицом
+
+Здесь личное местоимение употреблено в единственном числе, поскольку Бог говорит о Мессии. Под "лицом" подразумевается весь человек. Альтернативный перевод: "перед Тобой" (см. [[rc://*/ta/man/translate/figs-you]] и [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+# который приготовит перед Тобой Твой путь
+
+Это метафора, означающая, что Иоанн приготовит народ к принятию им послания Мессии (см. [[rc://*/ta/man/translate/figs-metaphor]]). Однако лучше переводить концовку стиха дословно ("который приготовит путь Твой перед Тобою").
diff --git a/mat/11/11.md b/mat/11/11.md
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--- /dev/null
+++ b/mat/11/11.md
@@ -0,0 +1,25 @@
+# Говорю вам истину
+
+Это выражение акцентирует внимание слушателей на том, чтобы будет сказано далее.
+
+Иисус использует заимствование из евр. - ἀμὴν ("да", "истинно так", "да будет так") в значении "действительно", "воистину". Альтернативный перевод: "Действительно (воистину), говорю вам"!
+
+# Среди рождённых женщинами
+
+Речь идёт о всех людях, кроме Адама, который не был рождён от женщины. Альтернативный перевод: "среди всех людей, когда-либо живших на земле,.." или "во всём человечестве" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# не рождался больший, чем Иоанн Креститель
+
+Гл. ЭГЕЙРО (здесь употреблён в пасс. форме) означает: "пробуждать(-ся)", "поднимать(-ся)", "вставать", "рождаться", "появляться". Вместо отрицания можно использовать утверждение: "Иоанн Креститель был самым великим" или "Иоанн Креститель был самым важным".
+
+Иоанн больше всех, т.к. стал предтечей Того, на кого указывали древние пророки, да и сам он - объект пророчеств (см. Мал. 3:1), в нём исполнилось пророчество об Илии (см. Мал. 4:5-6), Иоанн возвещал о грядущем Рабе Господнем (сслыка в Матфея 3:3 на Ис. 40:3).
+
+# но меньший в Небесном Царстве
+
+Под Небесным Царством" подразумевается Божья власть и правление. Данное выражение встречается только у Матфея. Постарайтесь сохранить слово "небесный" в вашем переводе. Альтернативный перевод: "но самый незначительный человек, который находится под властью Небесного Бога" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Возможно, Иисус указывает здесь на тех, кто будет жить после Иоанна Крестителя в том Царстве, которое Он возвещает (т.е. речь идёт о Церкви).
+
+# больше него
+
+"более важен по сравнению с ним"
diff --git a/mat/11/12.md b/mat/11/12.md
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--- /dev/null
+++ b/mat/11/12.md
@@ -0,0 +1,21 @@
+# Со времени Иоанна Крестителя
+
+"С того момента, как Иоанн начал проповедовать" (речь, возможно, идёт не просто об одном дне, но о каком-то периоде, например, о месяцах или годах).
+
+# Небесное Царство берётся силой, и те, кто прилагает усилия, достигают его
+
+...ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. - "...Царство Небесное претерпевает насилие (или "в Царство Небесное входят силой"), и жестокий человек разоряет (уносит, похищает) его".
+
+Эта загадочная фраза толкуется по-разному. Всё зависит от понимания гл. БИДЗО/БИАДЗОМАЙ (здесь он употреблён в пасс. форме), означающего в акт. залоге "брать силой/входить силой", а в пассивном - "испытывать насилие".
+
+Сущ. БИАСТЭС - "жестокий человек", "энергичный/импульсивный человек".
+
+Гл. ГАРПАДЗО - "украсть", "унести", "утащить", "взять силой или вырвать", "разорить", "захватить", "требовать для себя".
+
+Возможные варианты понимания/перевода стиха.
+
+(1) "Со дней Иоанна Крестителя и по сей день Царство Небесное гонят (испытывает насилие), и жестокие люди/насильники его разоряют" (см. также СРП РБО). Возможно, Иисус подразумевает Ирода Великого.
+
+(2) "От дней Иоанна Крестителя и доныне Царство Небесное силою берется, и люди стремятся овладеть им, полагаясь на свои усилия". (см. перевод Кулакова-RBT). При таком понимании текста, Иисус делает акцент на том, что, начиная с крещения Иоанна и до сих пор, люди стремятся войти в Царство Небесное своими силами и тем самым только разоряют его (осуждение самоправедности фарисеев и законников).
+
+(3) Если же смотреть на возможности для перевода гл. ГАРПАДЗО, то может быть и такой смысл: люди пытаются использовать Царство Небесное в своих интересах ("требуют для себя его", "утаскивают/растаскивают его").
diff --git a/mat/11/13.md b/mat/11/13.md
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--- /dev/null
+++ b/mat/11/13.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Иисус продолжает говорить народу об Иоанне Крестителе.
+
+# все Пророки и Закон были провозглашены до Иоанна
+
+Под "Пророками и Законом имеется в виду всё то, что написали пророки и Моисей в Священном Писании.
+
+Гл. ПРОФЭТЕУО - общ. "пророчествовать":
+
+1. провозглашать или истолковывать божественное откровение; 2. пророчески открывать; 3.предсказывать будущее, пророчествовать.
+
+До Иоанна.
+
+На греч. ἕως Ἰωάνου.
+
+Нар. ἕως может иметь значения: "до", "до тех пор пока", "пока", "до к.-л. времени".
+
+Альтернативный перевод: "Потому что это то, о чём пророки и Моисей писали в Священном Писании до прихода Иоанна Крестителя" или "Потому что все пророки и Закон пророчествовали/провозгласили до [времени] Иоанна" (т.е. все они "...вели к Иоанну" - см. перевод Кулакова-RBT) (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/11/14.md b/mat/11/14.md
new file mode 100644
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--- /dev/null
+++ b/mat/11/14.md
@@ -0,0 +1,9 @@
+# Если готовы принять
+
+Иисус обращается к народу, поэтому здесь можно употребить личное местоимение множественного числа - "если вы готовы (это) принять" (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# он и есть Илия, который должен был прийти
+
+Речь идёт об Иоанне.
+
+По своей сути, что Илия, что Иоанн Креститель выполняли Божий замысел. Иисус не имеет в виду, что Иоанн, на самом деле, был тем самым ветхозаветным пророком Илиёй, но что через Иоанна исполнилось пророчество о появлении Мессии. Альтернативный перевод: "когда пророк Малахия сказал, что Илия должен был вернуться, он имел в виду пророка подобного Илии, кем и является Иоанн Креститель". Да и сам Иоанн отрицал, что является ветхозаветным Илиёй (см. Ин. 1:21)!
diff --git a/mat/11/15.md b/mat/11/15.md
new file mode 100644
index 00000000..06c40655
--- /dev/null
+++ b/mat/11/15.md
@@ -0,0 +1,7 @@
+# У кого есть уши, чтобы слышать, пусть услышит!
+
+Иисус употребил это выражение для того, чтобы подчеркнуть важность всего, что было Им сказано ранее и побудить Своих слушателей вникнуть в суть Его слов и исполнить их, даже если это будет сделать нелегко. "Уши, чтобы слышать" - это метонимия, употребляющаяся в значении "стремиться понять и хотеть исполнить". Альтернативный перевод: "Пусть всякий, кто хочет услышать, услышит!" или "Тот, кто желает понять, пусть поймёт и подчинится" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# У кого есть уши
+
+Поскольку Иисус обращается к народу, здесь можно употребить личное местоимение второго лица множественного числа "вы": "Если вы хотите услышать, тогда слушайте" или "если вы хотите понять, тогда вникните и примите" (см. [[rc://*/ta/man/translate/figs-123person]]).
diff --git a/mat/11/16.md b/mat/11/16.md
new file mode 100644
index 00000000..b2106048
--- /dev/null
+++ b/mat/11/16.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иисус продолжает говорить народу об Иоанне Крестителе.
+
+# Но с кем сравню это поколение?
+
+Иисус использует вопрос для сравнения людей Его поколения с детьми, сидящими на пространном месте. Альтернативный перевод: "Вот, с кем можно сравнить это поколение" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# это поколение
+
+"ныне живущих людей", "этих людей", "людей этого поколения"
+
+# на улице
+
+В других версиях - "на рыночной площади" (речь идёт о пространном месте, где люди продают и покупают различные товары).
diff --git a/mat/11/17.md b/mat/11/17.md
new file mode 100644
index 00000000..5d60ee08
--- /dev/null
+++ b/mat/11/17.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Иисус продолжает развивать мысль, начатую со слов "Но с кем сравню это поколение?" (сих 16).
+
+# говорят: "Мы играли вам на свирели, но вы не плясали. Мы пели вам печальные песни, но вы не рыдали"
+
+Господь использует иносказание для того, чтобы описать людей, живущих в Его время. Он сравнивает Себя и Своих посланников с группой детей, приглашающих других детей поиграть с ними. Однако, независимо от того, как они это делают, другие дети не желают к ним присоединиться. Иисус имеет в виду, что не имеет значения, посылает ли Бог кого-то, как Иоанн Креститель, который живет в пустыне и постится, или кого-то, как Иисус, который ест за одним столом с грешниками и не постится. Люди, подобные фарисеям и религиозным начальникам, настойчиво отказываются принимать Божью истину (см. [[rc://*/ta/man/translate/figs-parables]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# Мы играли вам на свирели
+
+"Мы" - то есть дети, сидящие на рыночной площади. "Вам" - значит другой группе детей (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# вы не плясали
+
+"но вы не плясали под радостную музыку"
+
+# Мы пели вам печальные песни
+
+Речь идёт о плачевных песнях, исполняющихся плакальщицами во время похорон (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# но вы не рыдали
+
+"но вы не скорбели вместе с нами"
diff --git a/mat/11/18.md b/mat/11/18.md
new file mode 100644
index 00000000..ebbbf93e
--- /dev/null
+++ b/mat/11/18.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иисус завершает Свою речь об Иоанне Крестителе.
+
+# не ест, не пьёт
+
+В других версиях - "не ест хлеба и не употребляет алкоголь". Под "хлебом" подразумевается "пища". Не имеется в виду, что Иоанн вообще не ел, но что он часто постился и воздерживался от хорошей и дорогой пищи. Альтернативный перевод: "часто постится и не пьёт алкоголь" (см. [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+# и говорят: "В нём демон"
+
+Вместо прямой речи можно употребить косвенную: "и люди говорят, что в нём демон" и "и все обвиняю его в том, что он одержим нечистыми духами" (см. [[rc://*/ta/man/translate/figs-quotations]]).
+
+# и говорят
+
+Речь идёт о людях, живших во времена Иисуса, особенно о фарисеях и религиозных начальниках.
diff --git a/mat/11/19.md b/mat/11/19.md
new file mode 100644
index 00000000..3d0d8159
--- /dev/null
+++ b/mat/11/19.md
@@ -0,0 +1,27 @@
+# Пришёл Сын Человеческий
+
+Иисус имеет в виду Себя. Альтернативный перевод: "Я, Сын Человеческий, пришёл" (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# ест и пьёт
+
+Поступки Иисуса были прямо противоположны поступкам Иоанна Крестителя. Речь идёт о том, что Иисус, подобно прочим людям, наслаждался хорошей едой и напитками.
+
+# и говорят: "Вот человек, который любит есть и пить вино, друг сборщикам налогов и грешникам"
+
+Вместо прямой речи можно употребить косвенную: "и они говорят о Нём, что Он обжора и пьяница" или "и они обвиняют Его в том, что Он любит поесть и выпить и дружит со сборщиками налогов и грешниками". Если вы вместо выражения "Сын Человеческий" употребили фразу "Я - Сын Человеческий", тогда вместо прямой речи можно использовать косвенную: "они говорят, что я - Сын Человеческий - обжора и пьяница, водящий дружбу с" (см. [[rc://*/ta/man/translate/figs-quotations]] и [[rc://*/ta/man/translate/figs-123person]]).
+
+# человек, который любит есть
+
+"вот обжора", "любитель поесть"
+
+# и пить вино
+
+"и пьяница" или "любитель выпить"
+
+# И премудрость оправдана её детьми
+
+Это пословица. Иисус употребляет её для того, чтобы сказать, что люди, отвергающие Иоанна Крестителя и Христа, не поступают мудро. На самом деле, Иоанн и Иисус были очень мудры, и их дела это подтверждали (см. [[rc://*/ta/man/translate/writing-proverbs]]).
+
+# И премудрость оправдана её детьми
+
+Здесь "мудрость" уподобляется женщине, доказывающей свою правоту своими делами. Иисус имеет в виду, что действия мудрого человека доказывают, что он действительно мудр. Вместо страдательного залога можно употребить действительный: "результаты поступков мудрого человека доказывают, что он мудр" (см. [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/11/20.md b/mat/11/20.md
new file mode 100644
index 00000000..edac76f6
--- /dev/null
+++ b/mat/11/20.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Иисус упрекает жителей городов, в которых Он творил чудеса.
+
+# упрекать города
+
+Речь идёт о населении тех городов. Альтернативный перевод: "упрекать жителей городов" (см. [[rc://*/ta/man/translate/figs-metonymy]])
+
+# в которых Его сила проявилась больше
+
+Здесь можно использовать действительный залог: "в которых Он совершил наибольшее количество чудес" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Его сила
+
+"Его чудеса", "Его чудотворные дела"
diff --git a/mat/11/21.md b/mat/11/21.md
new file mode 100644
index 00000000..eaf57ec5
--- /dev/null
+++ b/mat/11/21.md
@@ -0,0 +1,31 @@
+# Горе тебе, Хоразин! Горе тебе, Вифсаида!
+
+Иисус имеет в виду население Хоразина и Вифсаиды. Он обращается к нему так, будто бы оно Его слышит (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# Горе тебе
+
+"О, какое же великое горе вас ждёт!" В данном случае местоимение "тебе" стоит в единственном числе и указывает на один город. Однако, если в вашем языке будет более естественно обратиться к жителям города, тогда используйте местоимение "вы" (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Хоразин... Вифсаида...в Тире и Сидоне
+
+Названия этих городов являются метонимией и указывают на их жителей (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/translate-names]]).
+
+# такие же силы... они давно бы надели мешковину и покаялись в пепле
+
+Это предполагаемая ситуация, которая могла бы произойти на самом деле (см. [[rc://*/ta/man/translate/figs-hypo]]).
+
+# если в Тире и Сидоне были бы проявлены такие же силы, как и у вас
+
+Здесь можно употребить действительный залог: "Если бы в Тире и Сидоне Я сделал бы такие же могущественные дела, как и у вас" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# как и у вас
+
+"У вас" - то есть у жителей Хоразина и Вифсаиды (если в вашем языке есть двойственное число, вы можете его здесь использовать). В русском языке местоимение "вас" стоит во множественном числе, поскольку речь здесь идёт о жителях двух городов (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# то они давно бы... покаялись
+
+"Они" - то есть жители Тира и Сидона.
+
+# покаялись
+
+"раскаялись бы в своих грехах"
diff --git a/mat/11/22.md b/mat/11/22.md
new file mode 100644
index 00000000..22bac68d
--- /dev/null
+++ b/mat/11/22.md
@@ -0,0 +1,7 @@
+# Тиру и Сидону в день суда будет легче, чем вам
+
+Под "Тиром и Сидоном" имеются в виду жители этих городов. Альтернативный перевод: "в день суда Бог явит жителям Тира и Сидона больше милости, чем вам" или "в день суда Бог накажет вас более сурово, чем жителей Тира и Сидона" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# чем вам
+
+"У вас" - то есть у жителей Хоразина и Вифсаиды (если в вашем языке есть двойственное число, вы можете его здесь использовать). В русском языке местоимение "вам" стоит во множественном числе, поскольку речь здесь идёт о жителях двух городов. Также можно уточнить: "чем вам, потому что вы не раскаялись и не поверили в Меня, хотя видели Мои чудеса" (см. [[rc://*/ta/man/translate/figs-you]] и [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/11/23.md b/mat/11/23.md
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--- /dev/null
+++ b/mat/11/23.md
@@ -0,0 +1,39 @@
+# Связующее утверждение:
+
+Иисус продолжает обличать города, в которых Он ранее совершил много чудес.
+
+# И ты,
+
+Божий Сын обращается к жителям городов так, будто бы они Его слышали (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# И ты
+
+Все личные местоимения ("ты") употребляются здесь в единственном числе. Однако, если в вашем языке будет более уместным будет множественное число, вы можете его употребить, потому что речь здесь идёт о жителях каждого из городов (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Капернаум... в Содоме
+
+Названия этих городов указывают на их население (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# поднявшийся до небес
+
+"Или ты думаешь, что сможешь подняться до Небес?" С помощью этого риторического вопроса Иисус обличает жителей Капернаума в их гордости. Здесь можно употребить действительный залог: "Ты не сможешь вознестись до Небес!", "Похвала других людей не сможет помочь тебе вознестись до Небес!" или "Бог не вознесёт тебя до Небес, как ты этого ждёшь!" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# упадёшь до ада
+
+Или "но Бог сбросит тебя в ад" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# потому что если бы в Содоме были проявлены силы, которые проявлены в тебе, то он и сейчас бы существовал
+
+Это предполагаемая ситуация, которая могла бы случиться в прошлом, но не произошла (см. [[rc://*/ta/man/translate/figs-hypo]]).
+
+# потому что если бы в Содоме были проявлены силы, которые проявлены в тебе
+
+Вместо страдательного залога можно употребить действительный: "если бы Я сотворил в Содоме такие чудеса, какие совершил у тебя" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# силы
+
+"великие дела", "огромные чудеса"
+
+# то он и сейчас бы существовал
+
+То есть "Содом бы сейчас существовал".
diff --git a/mat/11/24.md b/mat/11/24.md
new file mode 100644
index 00000000..d7f5e9fe
--- /dev/null
+++ b/mat/11/24.md
@@ -0,0 +1,11 @@
+# Но говорю вам
+
+Эта фраза указывает на важность того, что будет сказано далее.
+
+# что земле Содома в день суда будет легче, чем тебе
+
+"Земле Содома" - значит "жителям Содома". Альтернативный перевод: "В день суда Бог проявит больше милости к жителям Содома, чем к тебе" или "в день суда Бог накажет тебя более сурово, чем жителей Содома" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# чем тебе
+
+Можно пояснить: "чем тебе, потому что ты не поверил в Меня и не раскаялся, несмотря на все те чудеса, которые Я у тебя сотворил" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/11/25.md b/mat/11/25.md
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--- /dev/null
+++ b/mat/11/25.md
@@ -0,0 +1,35 @@
+# Общая информация:
+
+В 25-м и 26-м стихах Иисус молится Небесному Отцу, стоя перед толпой. В 27-м стихе Он снова обращается к народу.
+
+# Отец
+
+Это важное звание Бога (см. [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]).
+
+# Господь неба и земли
+
+"Господь, правящий небом и землёй". "Небо и земля" здесь - это меризм, указывающий на всех и всё, что существует на Земле и во Вселенной. Альтернативный перевод: "Господь, правящий всей Вселенной" (см. [[rc://*/ta/man/translate/figs-merism]]).
+
+# Ты это скрыл... и открыл
+
+Не совсем ясно, о чём конкретно идёт речь. Если в вашем языке нужно пояснение, тогда вы можете сказать: "Ты скрыл эти истины от... и открыл их".
+
+# Ты это скрыл
+
+"ты не позволил узнать" (это понятие должно быть антонимом слова "открыть")
+
+# от мудрых и умных
+
+Вместо субстантивированных прилагательных можно употребить обычные прилагательные: "от людей, считающих себя мудрыми и умными" (см. [[rc://*/ta/man/translate/figs-nominaladj]]).
+
+# от мудрых и умных
+
+Иисус использует иронию; Он не считает этих людей мудрыми. Альтернативный перевод: "от людей, думающих, что они мудрые и разумные" (см. [[rc://*/ta/man/translate/figs-irony]]).
+
+# и открыл это
+
+"и дал знать это" (то есть истины, о которых говорилось ранее)
+
+# младенцам
+
+Иисус сравнивает невежественных людей с маленькими детьми. Он имеет в виду, что большинство людей, которые Его принимают, это или необразованные люди, или те, кто не имеет о себе высокого мнения (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/11/26.md b/mat/11/26.md
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index 00000000..4c8fc047
--- /dev/null
+++ b/mat/11/26.md
@@ -0,0 +1,3 @@
+# Да, Отец! Таким было Твоё желание
+
+Или "Да, Отец, потому что такова была Твоя воля!"
diff --git a/mat/11/27.md b/mat/11/27.md
new file mode 100644
index 00000000..4c338193
--- /dev/null
+++ b/mat/11/27.md
@@ -0,0 +1,31 @@
+# Всё передано Мне Моим Отцом
+
+Здесь можно употребить действительный залог: "Mой Отец доверил Мне всё" или "Мой Отец всё отдал Мне" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Всё
+
+Возможные значения: 1) Бог Отец открыл всё о Себе и Своём Царстве Иисусу; 2) Бог дал Иисусу полную власть.
+
+# Моим Отцом
+
+Это важное звание Бога, раскрывающее взаимоотношения между Ним и Его Сыном (см. [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]).
+
+# Никто не знает Сына, кроме Отца
+
+"только Отец знает Сына"
+
+# Никто не знает
+
+Речь здесь идёт не просто о знакомстве, но о близких и глубоких взаимоотношениях.
+
+# Сына
+
+Иисус говорит о Себе в третьем лице (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# Сына
+
+Это важное звание Иисуса - Божьего Сына (см. [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]).
+
+# И Отца не знает никто, кроме Сына
+
+"только Сын знает Отца"
diff --git a/mat/11/28.md b/mat/11/28.md
new file mode 100644
index 00000000..9a109983
--- /dev/null
+++ b/mat/11/28.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Речь Иисуса к народу завершается.
+
+# все
+
+Личное местоимение здесь стоит во множественном числе (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# все уставшие и обременённые
+
+Иисус обращается к людям, уставшим от попыток соблюсти все предписания Закона. Он сравнивает Моисеев Закон с тяжким игом, которые люди должны были на себе нести. Альтернативный перевод: "все, кто безуспешно пытается исполнить Закон" или "все, кто устал от попыток соблюсти все постановления Закона" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Я дам вам покой
+
+"И Я дам вам успокоение от всех ваших трудов и тягот"
diff --git a/mat/11/29.md b/mat/11/29.md
new file mode 100644
index 00000000..fdb0cc92
--- /dev/null
+++ b/mat/11/29.md
@@ -0,0 +1,15 @@
+# Возьмите Моё ярмо на себя
+
+Это метафора: Иисус приглашает людей последовать за Ним и стать Его учениками (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# кроткое и смирённое
+
+Это два синонима, которые Иисус употребляет вместе, чтобы показать, что Он намного добрее, чем религиозные начальники. Альтернативный перевод: "Я кроток и смирен" или "Я очень кроткий" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# Моё сердце кроткое и смирённое
+
+"Сердце" - это внутренняя сущность человека. "Иметь кроткое и смиренное сердце" - значит "быть кротким и смиренным".
+
+# Вы найдёте покой для ваших душ
+
+Под "душой" подразумевается "человек". Альтернативный перевод: "и вы обретёте для себя покой" или "и Я дам вам покой" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
diff --git a/mat/11/30.md b/mat/11/30.md
new file mode 100644
index 00000000..e0475fa6
--- /dev/null
+++ b/mat/11/30.md
@@ -0,0 +1,7 @@
+# потому что Моё ярмо не тяжёлое, и Моя ноша лёгкая
+
+Эти два высказывания являются синонимичными. Иисус хочет сказать, что легче повиноваться Его заповедям, чем соблюдать многочисленные предписания Закона. Альтернативный перевод: "Но то, что Я накладываю на вас, вы сможете нести, потому что вам будет легко" (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Моя ноша лёгкая
+
+Здесь слово "лёгкая" является антонимом слова "тяжёлая".
diff --git a/mat/11/intro.md b/mat/11/intro.md
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+++ b/mat/11/intro.md
@@ -0,0 +1,23 @@
+# Матфея 11 Общие замечания
+
+## Структура и оформление
+
+В некоторых версиях ветхозаветные цитаты печатаются с небольшим отступом вправо для их отделения от основного текста. Именно так в английской ULB оформлен стих 11:10. Некоторые исследователи полагают, что с Матфея 11:20 в служении Ииcуса начинается новый этап, поскольку Израиль Его отверг.
+
+## Важные концепции
+
+### Скрытые истины
+
+После Матфея 11:20, Иисус начинает открывать людям Себя и намерения Своего Отца. Эти истины были скрыты от тех, кто отвергал Иисуса (Матфея 11:25).
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### "Царство Небесное"
+
+Неясно, приблизилось ли Небесное Царство в тот момент, когда о нём говорил Иисус, или же это случится в будущем. В других версиях употребляются глаголы "приблизилось", "пришло", "настало".
+
+## Ссылки:
+
+  * **[Матфея 11:01 Замечания](./01.md)**
+
+**[<<](../10/intro.md) | [>>](../12/intro.md)**
diff --git a/mat/12/01.md b/mat/12/01.md
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+++ b/mat/12/01.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+С этого стиха в повествовании начинается новая часть, в которой Матфей говорит о возрастающем противостоянии служению Иисуса. Фарисеи упрекают учеников Христа за то, что они срывали колосья в субботу и ели их.
+
+# В то время.
+
+С этих слов начинается новая часть в истории. Можно сказать: "Спустя некоторое время".
+
+# Засеянными полями.
+
+Поле было местом, где росла пшеница. Если в вашем народе не известно это растение, тогда вы можете сказать: "полями, на которых росла культура, из которой изготавливали хлеб" (см. [[rc://*/ta/man/translate/translate-unknown]]).
+
+# Стали срывать колосья и есть.
+
+В Израиле путники могли собирать зерно с чужих полей и есть его, и это не считалось воровством. Проблема заключалась в том, позволительно ли было делать это в субботу или нет. См. Втор. 23:25.
+
+Они стали срывать колосья и есть.
+
+"они стали срывать колосья и есть пшеничные зёрна"
+
+# Колосья.
+
+Речь идёт о верхней части злака, где находятся зёрна этого растения.
diff --git a/mat/12/02.md b/mat/12/02.md
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--- /dev/null
+++ b/mat/12/02.md
@@ -0,0 +1,11 @@
+# Делают то, что нельзя делать в субботу.
+
+В Израиле путники могли собирать зерно с чужих полей и есть его, и это не считалось воровством. Проблема заключалась в том, позволительно ли было делать это в субботу или нет.
+
+# Фарисеи.
+
+Речь не шла обо всей секте фарисеев, но только о некоторых. Альтернативный перевод: "кто-то из фарисеев".
+
+# Твои ученики.
+
+"Смотри, Твои ученики..." (Фарисеи хотели обратить внимание Иисуса на то, что делали Его ученики).
diff --git a/mat/12/03.md b/mat/12/03.md
new file mode 100644
index 00000000..fa23f737
--- /dev/null
+++ b/mat/12/03.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус отвечает фарисеям.
+
+# Им.
+
+"Фарисеям". Разве вы не читали..? Иисус обращает внимание фарисеев на то, что было написано в Писании о царе Давиде (1 Цар. 21:6). Альтернативный перевод: "Вы ведь читали, что в своё время сделал Давид" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/12/04.md b/mat/12/04.md
new file mode 100644
index 00000000..81ff5bd6
--- /dev/null
+++ b/mat/12/04.md
@@ -0,0 +1,15 @@
+# В дом Бога.
+
+В период жизни Давида иерусалимского храма ещё не существовало. Альтернативный перевод: "в скинию", "в место для поклонения Богу".
+
+# Лежащий перед ним хлеб.
+
+Это был священный хлеб, который служители скинии клали на особый стол перед Богом. Исх. 25:23-30, Лев. 24:5 (о хлебах); Исх. 29:32, Лев. 8:31, 24:9 (о священниках). Альтернативный перевод: "хлеб, который священники клали перед Богом" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Тем, кто были с ним.
+
+"и людям, бывшим с ним"
+
+# Но только одним священникам.
+
+"но, согласно Закону, только священники могли его есть"
diff --git a/mat/12/05.md b/mat/12/05.md
new file mode 100644
index 00000000..a1e10ffb
--- /dev/null
+++ b/mat/12/05.md
@@ -0,0 +1,11 @@
+# Или вы не читали в Законе..?
+
+Или вы не читали в Законе..? Иисус использует риторический вопрос: Он обращает внимание фарисеев на то, что было написано в Торе. Альтернативный перевод: "Вы ведь читали в Законе Моисея, что" или "Вам, конечно же, известно, что написано в Законе: как каждую субботу..." (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Нарушают субботу.
+
+βεβηλουσιν от βεβηλοω: "профанировать", "делать обыденным". Наст. время указывает на постоянное или привычное действие. То есть, они "делали в субботу тоже, что и в другие дни".
+
+# Остаются невиновными.
+
+ἀναίτιος: "невиновный", "неповинный." Но Бог их не наказывает" или "но Бог не считает их виновными".
diff --git a/mat/12/06.md b/mat/12/06.md
new file mode 100644
index 00000000..1c4ff829
--- /dev/null
+++ b/mat/12/06.md
@@ -0,0 +1,7 @@
+# Говорю вам.
+
+"На самом же деле" или: "Истину говоря".
+
+# Здесь некто больший, чем храм.
+
+Больше храма мог быть только Бог, на это Иисус и намекает: λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. Что означает: "Говорю же вам, что храма больше здесь есть". (Иисус имеет в виду Себя) (см. [[rc://*/ta/man/translate/figs-123person]]).
diff --git a/mat/12/07.md b/mat/12/07.md
new file mode 100644
index 00000000..955e1a7b
--- /dev/null
+++ b/mat/12/07.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+В этом стихе Иисус цитирует пророка Осию, чтобы обличить фарисеев.
+
+# Если бы вы знали, что значит "Милосердия хочу, а не жертвы", то не осудили бы невиновных.
+
+Здесь Иисус цитирует Осия 6:6. Под невиновными Иисус в данном случае имеет в виду Своих учеников. Альтернативный перевод: "Пророк Осия писал в древности: "Я хочу милости, а не жертвы". Если бы вы поняли смысл этих слов, тогда бы вы не осудили невиновных" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Милосердия хочу, а не жертвы.
+
+Через Закон Моисея Бог повелевал израильтянам приносить жертвы. Но здесь Иисус говорит, что для Бога милость одного человека к другому важнее жертвоприношений.
+
+# Хочу.
+
+Или "Я хочу" (речь идёт о Боге). "Бог хочет".
diff --git a/mat/12/08.md b/mat/12/08.md
new file mode 100644
index 00000000..2317ff56
--- /dev/null
+++ b/mat/12/08.md
@@ -0,0 +1,9 @@
+# Сын Человеческий
+
+Иисус имеет в виду Себя (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# Является господином субботы.
+
+κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
+
+Досл. "Господин ибо субботы есть Сын Человеческий". Он руководит субботой, решает, что будет в ней, а что нет.
diff --git a/mat/12/09.md b/mat/12/09.md
new file mode 100644
index 00000000..759b0900
--- /dev/null
+++ b/mat/12/09.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Здесь сцена переносится в более позднее время, когда фарисеи осудили Иисуса за исцеление человека в субботу.
+
+# Отойдя оттуда.
+
+"Иисус ушёл оттуда (от фарисеев) и, спустя некоторое время,.."
+
+# В их синагогу.
+
+Возможные значения: слово "их" относится к фарисеям, с которыми Иисус беседовал ранее - это была синагога, которую они посещали вместе с другими жителями города (здесь не имеется в виду, что синагога принадлежала фарисеям). Альтернативный перевод: "синагога, которую посещали те фарисеи".
diff --git a/mat/12/10.md b/mat/12/10.md
new file mode 100644
index 00000000..816fd838
--- /dev/null
+++ b/mat/12/10.md
@@ -0,0 +1,11 @@
+# Там был
+
+В синагоге. В повествовании появляется новый персонаж. Возможно, что он попал туда случайно, или возможно, что фарисеи специально привели его туда, чтобы обвинить Иисуса в исцелении в субботу.
+
+# Человек с высохшей рукой.
+
+ξηρός: "сухой", "иссохший", "высохший". Там был "человек с парализованной рукой" или "человек с больной рукой".
+
+# Иисуса спросили, чтобы потом обвинить: «Можно ли исцелять в субботу?»
+
+"Фарисеи хотели изначально обвинить Иисуса в совершении греха, поэтому они спросили Его: "Законно ли исцелять в субботу?" Можно ли исцелять в субботу? "Согласно Закону Моисея, может ли человек исцелять другого человека в субботу?"
diff --git a/mat/12/11.md b/mat/12/11.md
new file mode 100644
index 00000000..50442fb0
--- /dev/null
+++ b/mat/12/11.md
@@ -0,0 +1,3 @@
+# Кто из вас, имея одну овцу, если она в субботу упадёт в яму, не возьмёт её и не вытащит?
+
+"Иисус отвечает Своим противникам пытаясь "надавить" на их логику и желание преумножать, а не расточать. Даже в субботу любой иудей не позволит своему имуществу пострадать. Иисус это знал."
diff --git a/mat/12/12.md b/mat/12/12.md
new file mode 100644
index 00000000..48e94ce0
--- /dev/null
+++ b/mat/12/12.md
@@ -0,0 +1,9 @@
+# Насколько же человек лучше овцы!
+
+Насколько же человек лучше овцы!
+
+Выражение "насколько же" усиливает здесь мысль. Альтернативный перевод: "Конечно же человек ценнее овцы!" или "Безусловно, человек гораздо более важен по сравнению с овцой!".
+
+# "В субботу можно делать добро".
+
+Закон о субботе, действительно, не запрещал спасать, помогать, исцелять, и так далее, то есть делать добро.
diff --git a/mat/12/13.md b/mat/12/13.md
new file mode 100644
index 00000000..88ea07fd
--- /dev/null
+++ b/mat/12/13.md
@@ -0,0 +1,11 @@
+# После этого Иисус обратился к тому человеку: «Протяни твою руку».
+
+ἐκτείνω: "простирать", "протягивать (руки)".
+
+# К тому человеку.
+
+"К человеку с высохшей рукой".
+
+# И она стала здоровой.
+
+ὑγιής: "здоровый", "здравый". "И она снова стала здоровой", как прежде, до заболевания.
diff --git a/mat/12/14.md b/mat/12/14.md
new file mode 100644
index 00000000..39c03743
--- /dev/null
+++ b/mat/12/14.md
@@ -0,0 +1,7 @@
+# Стали совещаться против Него.
+
+"Стали советоваться друг с другом, как навредить Иисусу"
+
+# Стали совещаться против Него, как Его погубить.
+
+И искать способа (возможности) Его (Иисуса) убить.
diff --git a/mat/12/15.md b/mat/12/15.md
new file mode 100644
index 00000000..a614d414
--- /dev/null
+++ b/mat/12/15.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῷ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας - "Иисус же узнал (об этом) и удалился оттуда. И последовали за ним толпы многие и (Он) исцелил их всех."
diff --git a/mat/12/16.md b/mat/12/16.md
new file mode 100644
index 00000000..c6862ea4
--- /dev/null
+++ b/mat/12/16.md
@@ -0,0 +1,3 @@
+# И запретил им делать Его известным.
+
+ἐπιτιμάω: 1. "порицать", "упрекать", "запрещать", "прекословить", "возбранять"; 2. "налагать запрет", "определять". "И Он запретил им рассказывать о Нём другим".
diff --git a/mat/12/17.md b/mat/12/17.md
new file mode 100644
index 00000000..b930d77e
--- /dev/null
+++ b/mat/12/17.md
@@ -0,0 +1,7 @@
+# Чтобы сбылось.
+
+Эта мысль может быть оформлена как отдельное предложение: "И сбылось..."
+
+# Сказанное через пророка Исаию, который говорит:
+
+Вместо страдательного залога можно употребить действительный: "то, что Бог говорил через пророка Исаию".
diff --git a/mat/12/18.md b/mat/12/18.md
new file mode 100644
index 00000000..612bcdba
--- /dev/null
+++ b/mat/12/18.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Здесь Матфей цитирует пророка Исайю 42:1, чтобы показать, что в пророчествах говорилось о служении Мессии.
+
+# Вот...
+
+"Смотрите", "Слушайте" или "Обратите внимание на то, что я собираюсь вам сказать!"
+
+# Мой... Я...
+
+Все личные местоимения здесь относятся к Богу. Исайя только передаёт людям Божье слово.
+
+# Мой Любимый, к Которому расположена Моя душа.
+
+"Он - Мой возлюбленный, Которым я очень доволен". К Которому тянется Душа Моя. К Которому Я благосклонен.
+
+# Он объявит народам суд.
+
+ἀπαγγέλλω: "приносить весть", "сообщать", "доносить", "уведомлять", "рассказывать", "возвещать", "объявлять". κρίσις: "суд", "решение", "приговор", "осуждение", "суждение". "То есть, из этого пророчества видно, что Божий слуга (Иисус) произнесет язычникам приговор. Это обычно задача прокурора в современном обществе."
diff --git a/mat/12/19.md b/mat/12/19.md
new file mode 100644
index 00000000..4f411625
--- /dev/null
+++ b/mat/12/19.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Матфей продолжает цитировать пророка Исайю, на этот раз 42:2.
+
+# Никто на улицах не услышит Его голос.
+
+То есть люди не услышат Его громкого голоса. Не потому, что его не слышно, а потому, что они слишком заняты своими делами и ничего не слушают. Альтернативный перевод: "Он не будет кричать" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Он... Его...
+
+Все личные местоимения здесь относятся к Мессии.
+
+# На улицах.
+
+"Здесь говорится тех местах с большим количеством людей. Публично, то есть."
diff --git a/mat/12/20.md b/mat/12/20.md
new file mode 100644
index 00000000..65892c35
--- /dev/null
+++ b/mat/12/20.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Исайя 42:3 цитируется Матфеем.
+
+# Он.
+
+Все личные местоимения здесь относятся к Мессии.
+
+# Он не переломит надломленный тростник, не потушит тлеющий лён.
+
+Обе эти фразы означают по сути одно и то же. Это метафоры, означающие что Божий слуга будет кротким и добрым. Он не сделает ничего резкого и необдуманного.
+
+# Надломленный тростник.
+
+κάλαμος: 1. "камыш", "тростник"; 2. "палка или трость" (палка из тростника для опоры при ходьбе); 2. "тростниковая палочка для письма", "перо"; 3. "трость для измерения" - длинной около 3,1м. В данном случае Он (Мессия) увидев поврежденный тростник, не стал бы его доламывать до конца."
+
+# Не потушит тлеющий лён.
+
+"Он (Мессия) не потушит угасающий лён". Даст ему дальше тлеть.
+
+# Тлеющий лён.
+
+λίνον: "лен", "льняная одежда". τύφω: страд. "дымиться", "куриться". Речь в этом стихе скорее всего идёт о лампаде, чей фитиль продолжает слабо тлеть.
diff --git a/mat/12/21.md b/mat/12/21.md
new file mode 100644
index 00000000..4d7b6ba6
--- /dev/null
+++ b/mat/12/21.md
@@ -0,0 +1,3 @@
+# На Его имя.
+
+Здесь слово "имя" употребляется в значении "личность". Альтернативный перевод: "на Него", на Иисуса.
diff --git a/mat/12/22.md b/mat/12/22.md
new file mode 100644
index 00000000..ced5d598
--- /dev/null
+++ b/mat/12/22.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Повествование меняется, и автор начинает рассказывать о том, как фарисеи обвинили Иисуса в том, что Он исцеляет больных с помощью дьявольской силы.
+
+# Тогда привели к Иисусу одержимого демоном — слепого и немого.
+
+τότε: "тогда", "в то время". То есть, пока Он им цитировал Исайю, они приготовили Ему уже новое искушение.
+
+# Был приведен.
+
+προσηνέχθη от προσφέρω (пассив): "был принесён", "был приведён", "был поднесён", "был подведён". То есть, одержимый не сам пришел, его привели. Скорее всего, фарисеи."
+
+# Слепого и немого.
+
+"Человека, который одновременно не мог ни видеть, ни говорить".
diff --git a/mat/12/23.md b/mat/12/23.md
new file mode 100644
index 00000000..7e681102
--- /dev/null
+++ b/mat/12/23.md
@@ -0,0 +1,11 @@
+# Весь народ удивлялся.
+
+"Все люди, видевшие то исцеление, невероятно изумились"
+
+# Сын Давида.
+
+Так часто называли Христа - Мессию.
+
+# Сын.
+
+Или "потомок".
diff --git a/mat/12/24.md b/mat/12/24.md
new file mode 100644
index 00000000..c1356e38
--- /dev/null
+++ b/mat/12/24.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+В 24 - 25 стихах Иисус обвиняется фарисеями в том, что Его исцеляющая сила исходит от Веельзевула.
+
+# Изгоняет демонов.
+
+Речь идёт об изгнании нечистого духа из слепого и немого человека и других подобных случаях.
+
+# Он изгоняет демонов не иначе, как Веельзевулом, князем демонов.
+
+Или "Этот Человек может изгонять демонов, потому что Он знает лично Веельзевула" (см. [[rc://*/ta/man/translate/figs-doublenegatives]]).
+
+# Он.
+
+Фарисеи старались не называть Иисуса по имени, чтобы выразить своё пренебрежение.
+
+# Князем демонов.
+
+ἄρχων: "начальник", "вождь", "предводитель", "правитель", "князь", "владыка".
diff --git a/mat/12/25.md b/mat/12/25.md
new file mode 100644
index 00000000..e4f15304
--- /dev/null
+++ b/mat/12/25.md
@@ -0,0 +1,11 @@
+# Любое царство, которое разделится внутри себя, опустеет. Любой город или дом, который разделится внутри себя, не устоит.
+
+Иисус отвечает фарисеям с помощью пословиц. Обе пословицы синонимичны, но употребляются вместе для усиления мысли о том, что нелогично, чтобы Веельзевул начал сражаться против собственных служителей (см. [[rc://*/ta/man/translate/writing-proverbs]] и [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Любое царство, которое разделится внутри себя, опустеет.
+
+Под "царством" подразумевается народ, живущий в нём. Вы можете употребить здесь действительный залог: "Царство не сможет устоять, если его жители начнут воевать друг против друга" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Любой город или дом, который разделится внутри себя, не устоит.
+
+Под "городом" имеются в виду живущие там люди, под "домом" - семья. "Разделиться внутри себя" - значит "начать враждовать друг с другом". Альтернативный перевод: "Если жители города или члены одной семьи начнут враждовать друг с другом, то ни город, ни семья устоять не смогут" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/12/26.md b/mat/12/26.md
new file mode 100644
index 00000000..ab483340
--- /dev/null
+++ b/mat/12/26.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает говорить фарисеям о том, что Его исцеляющая сила исходит не от сатаны, но от Бога.
+
+# Если сатана изгоняет сатану.
+
+Второе слово "сатана" употребляются в значении "слуги сатаны". Альтернативный перевод: "Если сатана начнёт изгонять своих собственных служителей" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Как тогда устоит его царство?
+
+С помощью этого вопроса Иисус показывает фарисеям, насколько нелогичным было их заявление. Альтернативный перевод: "Если сатана восстанет против самого себя, тогда его царство не сможет устоять" или "Если сатана начнёт сражаться против собственных демонов, тогда его царство долго не просуществует" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/12/27.md b/mat/12/27.md
new file mode 100644
index 00000000..95c21bc4
--- /dev/null
+++ b/mat/12/27.md
@@ -0,0 +1,15 @@
+# Веельзевулом
+
+Прозвище сатаны в период Второго Храма.
+
+# То сыновья ваши чем тогда изгоняют?
+
+Альтернативный перевод: "тогда вы должны согласиться с тем, что ваши последователи также изгоняют бесов с помощью дьявольской силы. Однако, вы хорошо знаете, что это не так" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Сыновья ваши Иисус обращается к фарисеям.
+
+Под "вашими сыновьями" имеются в виду последователи фарисеев (в те времена было принято называть так учеников кого-либо). Альтернативный перевод: "ваши последователи" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Поэтому они будут вам судьями.
+
+"Но, поскольку ваши последователи изгоняют дьявола с помощью Божьей силы, это доказывает, что вы неправы по отношению ко Мне".
diff --git a/mat/12/28.md b/mat/12/28.md
new file mode 100644
index 00000000..9e009e60
--- /dev/null
+++ b/mat/12/28.md
@@ -0,0 +1,7 @@
+# Если же Я.
+
+Союз "если" употребляется здесь не потому, что Иисус ставит под сомнение то, чьей силой Он изгоняет бесов. Сын Божий утверждает, что Он делает это властью Своего Отца. Альтернативный перевод: "Но, если вы признаете, что"...
+
+# То, конечно, дошло до вас Царство Божие.
+
+φΘάνω: 1. "приходить первым", "опережать", "(пред)упреждать"; 2. "достигать", "настигать", "приближаться". То конечно, настигло наконец вас Царство Бога. "Тогда Божье Царство настигло вас".
diff --git a/mat/12/29.md b/mat/12/29.md
new file mode 100644
index 00000000..b6f3c90c
--- /dev/null
+++ b/mat/12/29.md
@@ -0,0 +1,7 @@
+# Как может кто-то войти в дом сильного и разграбить его вещи? Он сначала свяжет сильного и тогда разграбит его дом.
+
+Ответ напрашивается: "никто". Он сначала должен связать сильного и только тогда он сможет разграбить его дом. Иисус использует риторический вопрос с реальным примером из жизни, чтобы дать ответ фарисеям. Он имеет в виду, что если сильный будет дома и не будет связан, он не даст расхитить свой дом.
+
+# А тогда разграбит его дом.
+
+"Только после того, как вор хитростью или силой свяжет сильного, он сможет украсть его вещи" или "только потом он сможет разграбить его имущество".
diff --git a/mat/12/30.md b/mat/12/30.md
new file mode 100644
index 00000000..a5bad8c6
--- /dev/null
+++ b/mat/12/30.md
@@ -0,0 +1,11 @@
+# Кто не со Мной, тот против Меня.
+
+"кто не на Моей стороне" или "кто не делает того же, что и Я"
+
+# Тот против Меня.
+
+"Тот действует против Меня" или "тот Мой противник"
+
+# Кто не собирает со Мной, тот разбрасывает.
+
+Иисус использует здесь метафору: Он сравнивает людей с теми, кто или помогает Пастырю собрать Его овец, или, наоборот, заставляет их уйти от Него. Другими словами, мы или помогаем людям становиться учениками Иисуса, или заставляем их отвернуться от Него (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/12/31.md b/mat/12/31.md
new file mode 100644
index 00000000..1ce7a41e
--- /dev/null
+++ b/mat/12/31.md
@@ -0,0 +1,11 @@
+# "Поэтому говорю вам"
+
+Потому / поэтому смотрите что происходит на самом деле.
+
+# Любой грех и оскорбление простятся людям.
+
+Вместо страдательного залога можно употребить действительный: "Бог простит людям любой грех и любое оскорбление" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# А оскорбление Духа не простится людям.
+
+"Называть работу Святого Духа работой Веельзевула, страшное кощунство. Это однако именно то, чем занимались фарисеи. βλασφημία: "хула", "поношение", "богохульство", "злоречие", "укоризненное злословие".
diff --git a/mat/12/32.md b/mat/12/32.md
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@@ -0,0 +1,19 @@
+# Если кто-либо скажет слово на Сына Человеческого.
+
+Под "словом" имеется в виду "оскорбление": "Если человек скажет что-то плохое на Меня - сына Человеческого" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# На Сына Человеческого.
+
+Иисус говорит о Самом Себе (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# Простится ему.
+
+Вместо страдательного залога можно употребить действительный: "Бог простит того человека" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Не простится ему.
+
+Здесь также можно употребить действительный залог: "Бог не просит того человека".
+
+# Ни в этом веке, ни в будущем.
+
+Речь идёт о жизни на земле и жизни после смерти. Альтернативный перевод: "ни в этой жизни, ни в будущей", "никогда" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/12/33.md b/mat/12/33.md
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+# Либо признайте дерево и его плод хорошими, либо признайте дерево и его плод плохими
+
+Возможные значения: 1) "Если дерево хорошее, то и его плоды будут хорошими, но, если дерево плохое, то и его плоды плохие"; 2) "если плоды с дерева хорошие, то и дерево хорошее, если же плоды с дерева плохие, то само дерево плохое". "Это скорее всего пословица, означающая, что всякого человека можно судить по его делам. Подобно тому что дерево распознаётся по его плоду. "Плод" в данном случае это метафора, означающая "дела человека"".
diff --git a/mat/12/34.md b/mat/12/34.md
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+++ b/mat/12/34.md
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+# Гадючье отродье!
+
+Порождение ехидны (ядовитой змеи, гадюки). См, как вы перевели аналогичное выражение в Матфея 3:7.
+
+# Вы.
+
+Личное местоимение здесь употреблено во множественном числе, поскольку речь идёт о фарисеях (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Как вы, являясь злыми, можете говорить доброе?
+
+Иисус использует риторический вопрос, чтобы обличить фарисеев в том, что они злы.
+
+# Чем наполнено сердце человека, о том он и говорит.
+
+"Сердце" - это метонимия, указывающая на разум человека. Альтернативный перевод: "по словам человека можно судить о состоянии его разума".
diff --git a/mat/12/35.md b/mat/12/35.md
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+++ b/mat/12/35.md
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+# Добрый человек из хорошей сокровищницы достаёт хорошее, а плохой человек из плохой сокровищницы достаёт плохое.
+
+Это метафора, означающая, что слова человека показывают кем он, на самом деле, является. Если вы хотите сохранить этот образ, см. ОСБ. Вы также можете передать буквальный смысл данного выражения: "Хороший человек говорит хорошее, а злой человек - злое" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/12/36.md b/mat/12/36.md
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+++ b/mat/12/36.md
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+# Связующее утверждение:
+
+Иисус завершает Свою речь, направленную против осуждения фарисеев, говоривших, что Он исцелил человека с помощью дьявольской силы.
+
+# Говорю вам.
+
+"Смотрите, на самом же деле"...
+
+# Люди будут отвечать.
+
+"Бог заставит каждого человека ответить" или "люди дадут отчёт Богу".
+
+# За любое бесполезное слово, которое скажут.
+
+"Слово" - это то ,что люди произносят. Альтернативный перевод: "за каждое вредоносное слово, которое ими было произнесено" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/12/37.md b/mat/12/37.md
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+++ b/mat/12/37.md
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+# Будешь оправдан... будешь осуждён.
+
+Здесь можно использовать действительный залог: "Бог тебя оправдает... Бог тебя осудит" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/12/38.md b/mat/12/38.md
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+++ b/mat/12/38.md
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+# Связующее утверждение:
+
+Диалог, о котором сказано в этих стихах, произошёл сразу после того, как Иисус ответил на обвинение фарисеев, говоривших что Он исцеляет больных дьявольской силой. Поэтому используется слово "тогда".
+
+# Хотелось бы нам.
+
+"Мы (фарисеи) хотим".
+
+# Видеть от Тебя знамение.
+
+σημεῖον: "знамение" "чудо", "знак", "признак", "эмблема". Фарисеи хотели увидеть чудо.
diff --git a/mat/12/39.md b/mat/12/39.md
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+++ b/mat/12/39.md
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+# Злое и развращённое поколение ищет знак
+
+Знамение, чудо. Иисус обращается к Своим современникам. Альтернативный перевод: "Вы - злое и прелюбодейное поколение, требующее от Меня знамения, чуда".
+
+# Развращённое поколение.
+
+μοιχαλίς: 1. "прелюбодейка", "прелюбодейная жена"; тж. употр. как прил. "прелюбодейный". "Развратное поколение" - это люди, не сохранившие свою верность Богу.
+
+# Но знак не будет дан ему.
+
+Иисус отказался дать фарисеям знамение ради того, чтобы они снова за что-то зацепились желая Его обвинить хоть в чем-то стоящем. Он уже показал этим людям множество чудес, но они Ему не поверили.
+
+# Кроме знака пророка Ионы.
+
+"Кроме знака, который Бог дал пророку Ионе". При Ионе было 1) сильное покаяние языческого города Ниневия, 2) он просидел во чреве большой рыбы трое суток, но остался жив. Иисус говорит о втором чуде.
diff --git a/mat/12/40.md b/mat/12/40.md
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+++ b/mat/12/40.md
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+# Три дня и три ночи.
+
+Здесь говорится о трёх сутках. Альтернативный перевод: "трое суток" (см. [[rc://*/ta/man/translate/figs-merism]]).
+
+# Сын Человеческий.
+
+Иисус имеет в виду Себя (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# Будет в сердце земли.
+
+Речь идёт о могиле или о Шеоле.
diff --git a/mat/12/41.md b/mat/12/41.md
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+++ b/mat/12/41.md
@@ -0,0 +1,31 @@
+# Связующее утверждение:
+
+Иисус продолжает обличать книжников и фарисеев.
+
+# Ниневитяне.
+
+"Жители города Ниневия".
+
+# Перед судом.
+
+"В день суда" или "когда Бог будет судить людей".
+
+# С этим поколением.
+
+Речь идёт о людях, к которым обращался Иисус.
+
+# И осудят его.
+
+Возможные значения: 1) ниневитяне обвинят: "и обвинят людей этого поколения"; 2) Бог осудит людей этого поколения за то, что они не покаялись так же, как жители Ниневии: "и Бог осудит это поколение" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Нечто большее.
+
+"Кто-то более великий".
+
+# Нечто.
+
+Иисус имеет в виду Себя (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# Чем Иона.
+
+Вы можете пояснить: "Иисус больше чем Иона, но вы всё равно не покаялись, поэтому Бог осудит вас" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/12/42.md b/mat/12/42.md
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+++ b/mat/12/42.md
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+# Царица с юга
+
+Речь идёт о царице Савской - правительнице аравийского царства, располагавшегося к югу от Израиля, (3 Цар. 10).
+
+# Предстанет с этим поколением перед судом.
+
+"Предстанет на суд". Царица Савская будет приглашена в качестве свидетеля по делу о фарисеях "в судный день" или "когда Бог будет судить людей". См., как вы перевели аналогичную мысль в Матфея 12:41.
+
+# С этим поколением.
+
+Речь идёт о людях, к которым обращался Иисус.
+
+# И осудит его.
+
+См., как вы перевели похожую мысль в Матфея 12:41. Возможные значения: 1) свидетельство царицы Савской приведет слушание дела к обвинению; 2) Бог обвинит людей этого поколения, потому что они не прислушались к мудрости царицы Савской: "и Бог осудит это поколение" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Потому что она приходила из далёкой земли послушать мудрости Соломона.
+
+В этом предложении объясняется причина, по которой царица выступит против современников Иисуса. Она была открыта чтобы менять своё мнение. Фарисеи это делать отказывались.
+
+# Нечто большее.
+
+"Некто более великий", то есть, Некто больше, чем царица Савская. Иисус имеет в виду Себя.
diff --git a/mat/12/43.md b/mat/12/43.md
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+++ b/mat/12/43.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает обличать книжников и фарисеев. Он начинает рассказывать им притчу.
+
+# По безводным местам.
+
+"по сухим местам" или "по безлюдным местам"
+
+# И не находит его.
+
+То есть "не находит покоя".
diff --git a/mat/12/44.md b/mat/12/44.md
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index 00000000..a8977181
--- /dev/null
+++ b/mat/12/44.md
@@ -0,0 +1,15 @@
+# Тогда говорит: "Вернусь в мой дом, откуда я вышел"
+
+Вместо прямой речи можно использовать повествовательное предложение: "И нечистый дух решает вернуться в своё прежнее жилище".
+
+# В мой дом, откуда я вышел.
+
+Это метафора, указывающая на человека, в котором раньше жил нечистый дух. Альтернативный перевод: "в то место, откуда я вышел" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Находит его незанятым, выметенным и убранным.
+
+Здесь можно употребить действительный залог: "нечистый дух обнаруживает, что кто-то подмёл и прибрался в его прежнем доме" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Незанятым, выметенным и убранным.
+
+Имеется в виду, что в том доме больше никто не живёт.
diff --git a/mat/12/45.md b/mat/12/45.md
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+++ b/mat/12/45.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус заканчивает притчу, начавшуюся со слов "Когда нечистый дух выйдет из человека" (см. стих 43).
+
+# Тогда идёт и берёт с собой семь других духов, злее себя.
+
+Божий Сын говорит людям об опасности неверия (см. [[rc://*/ta/man/translate/figs-parables]]).
+
+# Так будет и с этим злым поколением.
+
+Это означает, что если современники Иисуса не поверят Ему и не станут Его учениками, они окажутся в худшем положении, чем были до Его прихода.
diff --git a/mat/12/46.md b/mat/12/46.md
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--- /dev/null
+++ b/mat/12/46.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+К Иисусу приходят Его мать и братья, но Он начинает говорить народу о Своей духовной семье.
+
+# В то время.
+
+В повествовании начинается новая часть. Возможно, в вашем языке есть конструкции, использующиеся для зачина.
+
+# Его мать.
+
+То есть Мария - мать Иисуса.
+
+# Его братья.
+
+Речь идёт или о других детях, рождённых Марией, или о двоюродных братьях Христа (см. 13:55-56
+
+# Хотели поговорить с Ним.
+
+"Желая поговорить с Ним", хотели поговорить с Иисусом о чем-то.
diff --git a/mat/12/47.md b/mat/12/47.md
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--- /dev/null
+++ b/mat/12/47.md
@@ -0,0 +1,3 @@
+# Кто-то сказал Иисусу: «Твоя мать и Твои братья стоят снаружи и хотят поговорить с Тобой»
+
+Здесь можно использовать косвенную речь: "Один человек сказал Иисусу, что Его мать и братья стояли снаружи и хотели поговорить с Ним" (см. [[rc://*/ta/man/translate/figs-quotations]]).
diff --git a/mat/12/48.md b/mat/12/48.md
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+++ b/mat/12/48.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+История, начавшаяся в [Матфея 12:1](../12/01.md), завершается (Матфей рассказал нам о возрастающем противостоянии служению Иисуса).
+
+# Говорившему.
+
+Что было сказано Иисусу, понятно из предыдущего стиха. Альтернативный перевод: "человеку, сказавшему Ему, что Его мать и братья хотели поговорить с Ним" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# Кто Моя мать? И кто Мои братья?
+
+Иисус использует риторический вопрос, чтобы дать наставление народу. Альтернативный перевод: "Я скажу вам, кто, на самом деле, является Моими матерью и братьями" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/12/49.md b/mat/12/49.md
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--- /dev/null
+++ b/mat/12/49.md
@@ -0,0 +1,7 @@
+# Вот.
+
+"Посмотрите" или "смотрите".
+
+# Моя мать и Мои братья.
+
+Это метафора означает, что ученики Иисуса являются Его подлинной семьёй: духовное родство для Иисуса гораздо важнее физического (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/12/50.md b/mat/12/50.md
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index 00000000..5b7b52ff
--- /dev/null
+++ b/mat/12/50.md
@@ -0,0 +1,11 @@
+# Кто.
+
+"Всякий, кто", любой человек, кто...
+
+# Волю Отца
+
+Волю Бога.
+
+# Тот Мне и брат, и сестра, и мать
+
+Это метафора означает, что ученики Иисуса являются Его подлинной семьёй: духовное родство для Иисуса гораздо важнее физического (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/12/intro.md b/mat/12/intro.md
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+++ b/mat/12/intro.md
@@ -0,0 +1,27 @@
+# Матфея 12 Общие замечания.
+
+## Структура и оформление
+
+В некоторых версиях ветхозаветные цитаты печатаются с небольшим отступом вправо для их отделения от основного текста. Именно так в английской ULB оформлен стих 12:18-21, являющийся ветхозаветной цитатой.
+
+## Важные концепции
+
+### Суббота
+
+В этой главе поднимается тема о соблюдении субботнего покоя. Иисус говорит, что правила, установленные фарисеями, не помогали людям соблюдать субботу так, как того хотел Бог. (см. [[rc://*/tw/dict/bible/kt/sabbath]]).
+
+### "Оскорбление Святого Духа"
+
+Неясно, какие именно поступки и слова считаются "хулой на Святого Духа". По всей вероятности, они уничижают Личность Святого Духа и Его работу, которая отчасти состоит в том, чтобы человек смог осознать свою греховность и раскаяться перед Богом. Следовательно, всякий человек, не желающий оставлять греховный образ жизни, хулит Святого Духа (см. [[rc://*/tw/dict/bible/kt/blasphemy]] и [[rc://*/tw/dict/bible/kt/holyspirit]]).
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### Братья и сёстры
+
+Братьями и сёстрами считаются дети одних родителей, а также одних бабушки и дедушки. В этой главе Иисус говорит, что самыми важными людьми для Него являются те, кто повинуется Его Небесному Отцу (см. [[rc://*/tw/dict/bible/kt/brother]]).
+
+## Ссылки:
+
+  * **[Матфея 12:01 Замечания](./01.md)**
+
+**[<<](../11/intro.md) | [>>](../13/intro.md)**
diff --git a/mat/13/01.md b/mat/13/01.md
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+# Общая информация:
+
+В повествовании начинают разворачиваться новые события, в которых автор говорит о том, как Иисус начал учить народ с помощью притч о Небесном Царстве.
+
+# В тот день.
+
+Новые события происходят в тот же день.
+
+# Вышел из дома.
+
+Неясно, из чьего дома вышел Иисус.Просто из какого-то дома.
+
+# И сел у моря.
+
+Имеется в виду, что Иисус сел для того, чтобы учить народ (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/13/02.md b/mat/13/02.md
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+# Много народу.
+
+ὄχλος πολλοί - досл.: "многие (многочисленные) толпы". "Множество народа", "толпа", "многолюдство", "масса людей", "люд".
+
+# Он вошёл в лодку.
+
+Иисус сел в лодку для того, чтобы Ему было легче учить народ, потому что находясь в толпе, учить тяжело (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# В лодку.
+
+Сущ. πλοῖον: "корабль", "судно", "лодка".
diff --git a/mat/13/03.md b/mat/13/03.md
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+# Связующее утверждение:
+
+Иисус учит народ притчами, потому что они были максимально понятны для людей (иудеев) того времени. Он сравнивает Небесное Царство с посеянным зерном.
+
+# Иисус учил их многими притчами.
+
+Καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων· Досл.: "Иисус говорил им (народу) многие (вещи) в притчах, говоря". В русском языке возникает некая тавтология, поэтому перевод "Иисус научал их много в притчах, говоря" или "Иисус о многом говорил им в притчах" будет звучать лучше. Их.
+
+# Их.
+
+"людей"/"толпы".
+
+# Вышел сеятель сеять.
+
+Или "Один сеятель начал сеять зерно".
+
+Типичный сюжет для Иудеи того времени."Один сеятель начал сеять зерно"
diff --git a/mat/13/04.md b/mat/13/04.md
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+# Когда он сеял.
+
+"Когда сеятель разбрасывал зёрна по полю"
+
+# У дороги.
+
+Речь идёт о тропинке, идущей около поля. Её почва была утоптана людьми.
+
+# Склевали его.
+
+"съели его".
diff --git a/mat/13/05.md b/mat/13/05.md
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+# Другое.
+
+В греч. тексте стоит "другие".(мн. ч.). По контексту понятно, что "другие зёрна/семена".
+
+# упали на каменистые места.
+
+Речь идёт о камнях, сверху которых лежит небольшое количество почвы. Почва в этих местах неглубокая.
+
+# Они быстро взошли.
+
+Или "семена быстро проросли".
+
+Семена, которые упали на каменистую почву быстро проросли и показались над землей.
diff --git a/mat/13/06.md b/mat/13/06.md
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+# Оно увяло.
+
+Гл. καυματίζω: "жечь", "опалять", "палить"; страд. "сгорать", "засыхать", "вянуть". Букв.: "было сожжено" (гл. стоит в пасс.форме, ед.ч.). Начало стиха можно так перевести: "Солнце когда вышло, сожгло их" или: "горячее солнце опалило всходы".
+
+# Так как не имело корня.
+
+Букв. фраза "не иметь (в греч. - инф.) корня" - μὴ ἔχειν ῥίζαν. Можно перевести её так: "И оно, не имея корня, засохло ("было засушено" - в греч. - пассив)".
+
+А всё второе полустишие (καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη) можно передать так:
+
+"...и из-за того, что не имело корня, было засушено".
+
+Глаголы в этом стихе употребляются в ед.ч. (возможно потому, что подразумеваемое слово "семя" используется в ед.ч., но в собирательном значении), хотя по контексту можно переводить их мн.ч.: "увяли" и "засохли/были засушены".
diff --git a/mat/13/07.md b/mat/13/07.md
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+# Иные упали в терновник.
+
+Сущ. ἄκανΘα: "терн", "терновник", "растение с шипами", "колючее растение".
+
+Альтернативный перевод: "упало туда, где росли колючки" (вы можете назвать любой колючий сорняк, препятствующий росту культурных растений).
+
+# Заглушил их (семена)
+
+Гл. πνίγω: "душить", "вызывать удушье".
+
+Букв.: "Задушил ростки".
+
+По всей видимости, терновник забрал все полезные вещества у семян и не дал им развиваться.
diff --git a/mat/13/08.md b/mat/13/08.md
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+# Хорошую землю.
+
+Речь идёт о плодородной, разработанной почве.
+
+# Принесло плод.
+
+Т.е. "дало урожай".
+
+# Одно в сто раз, другое в шестьдесят, и ещё другое в тридцать.
+
+То, что семена принесли плоды, ясно из предыдущей фразы. Вы можете уточнить: "одни семена принесли стократный урожай, другие - шестидесятикратный, третьи - тридцатикратный" в зависимости от типа почвы на которую они попали и своих собственных возможностей. Каждое семя имеет свои собственные способности и возможности.
+
+# В сто.., в шестьдесят,.. в тридцать.
+
+Или "в 100 .., 60 ,.. 30" (см. [[rc://*/ta/man/translate/translate-numbers]]).
+
+Даже тридцатикратный урожай считался очень высоким во времена Иисуса. Поэтому подразумевается чрезвычайное (супер-) изобилие!
diff --git a/mat/13/09.md b/mat/13/09.md
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+++ b/mat/13/09.md
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+# У кого есть уши, чтобы слышать, пусть услышит!
+
+Иисус имеет в виду, что всё то, что Он только что сказал, имеет огромную важность, поэтому людям придётся приложить усилия, чтобы понять и исполнить это. Выражение "У кого есть уши, чтобы слышать, пусть услышит!" употребляется в значении: "кто готов принять услышанную истину, пусть примет её и повинуется ей".
+
+# У кого есть уши.
+
+Уши есть у всех, Иисус не обращается к тем, у кого возможно нет ушей. Иисус призывает прислушаться к тому, что Он говорит, а не просто слышать это.
+
+Здесь (и вообще в гл. 13) Иисус предпринимает ещё одну попытку донести народу сущность Царства Небесного и ждёт его отклика на эту весть! Ведь до этого люди уже слушали "Нагорную проповедь" и были свидетелями множества чудес Иисуса, но всё ещё отказывались принимать Его как обещанного Богом Мессию. Это первая притча ("О сеятеле") Иисуса в данной главе, обращённая к людям с огрубевшим и невосприимчивым сердцем (13:15).
diff --git a/mat/13/10.md b/mat/13/10.md
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+# Общая информация:
+
+Иисус объясняет Своим ученикам причину, по которой Он использует притчи, уча народ. Они явно не понимали, зачем надо было каждый раз "зашифровывать" своё сообщение и облекать его в притчи. Однако мы видим, что притчи как жизненные истории легко воспринимаются. В этом, наверное, и был весь секрет.
diff --git a/mat/13/11.md b/mat/13/11.md
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+++ b/mat/13/11.md
@@ -0,0 +1,7 @@
+# Вам дано знать тайны Небесного Царства, а им не дано.
+
+Гл. ДИДОМИ (здесь в пасс. залоге) - общ. - "давать": "приносить", "помещать"/класть, "наносить", "позволять", "производить", "доверять", "платить", "назначать". Вы можете употребить здесь действительный залог и уточнить: "Бог дал вам привилегию понимать тайны Царства Небесного, но Он не дал этого другим людям" или "Бог дал вам способность понимать тайны Царства Небесного, но им Он этого не дал" (см. [[rc://*/ta/man/translate/figs-activepassive]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Тайны Небесного Царства.
+
+μυστήριον: "тайна", "секрет", "таинство". Иисус говорит о реакции человека на весть о Царстве Небесном. Тем, кто откликнулся на эту весть и принял её, Бог открывает Свои тайны!
diff --git a/mat/13/12.md b/mat/13/12.md
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+++ b/mat/13/12.md
@@ -0,0 +1,23 @@
+# Кто имеет.
+
+"кто имеет понимание" или "кто примет то, чему Я учу"
+
+# Тому будет дано.
+
+Здесь можно употребить действительный залог: "тому Бог даст ещё больше понимания" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Приумножится.
+
+Пасс. форма гл. ПЕРИССЕУО - "иметь изобилие", "изобиловать"; "быть богатым"; "быть выдающимся", "преуспевать"; "делать обильным", "делать чрезвычайно богатым".
+
+По всей видимости, Иисус в этом стихе иносказательно говорит о проблеме людей Своего времени: принимающим Его и весть о Царстве Небесном Бог откроет его (царства) тайны ещё больше и глубже. А у тех, кто ожесточил сердце и не захотел принять Иисуса и Его учение, Бог заберёт и то, что есть.
+
+Доверие Иисусу и посвящение Божьим откровениям ведёт к новому откровению, а невежество - к ещё большему ожесточению сердца".
+
+# А кто не имеет.
+
+"а у кого нет понимания" или "а кто не принимает то, чему Я учу".
+
+# И то, что он имеет.
+
+Здесь также можно употребить действительный залог: "Бог отнимет у него и то, что он имеет" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/13/13.md b/mat/13/13.md
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+++ b/mat/13/13.md
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+# Связующее утверждение:
+
+Иисус продолжает объяснять Своим ученикам причину, по которой Он учит народ притчами.
+
+# Им.
+
+Т.е. "они". Речь идёт о народе.
+
+# Они смотрят, но не видят, слушают, но не слышат и не понимают.
+
+Иисус использует параллелизм, чтобы сказать Своим ученикам о том, что народ упорно отказывается принимать Божью истину (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+Параллелизм - термин традиционной стилистики, обозначающий соединение двух и более сочиненных предложений (или частей их) путем строгого соответствия их структуры — грамматической и семантической.
+
+# Они смотрят, но не видят.
+
+Возможные значения: (а) они смотрят на дела Иисуса, но не придают этому должного значения. (б) они смотрят, но не отдают себе отчет в том, что это - то, что они видят (т.е. ментальная неспособность видеть). Альтернативный перевод: "Хотя они и видят, что Я делаю, но не понимают, что это".
+
+# Но не видят.
+
+Помимо своего основного значения "видеть" гл. БЛЕПО может также означать: "воспринимать", "заботиться", "осознавать", "рас(от-)крывать", "находить". Вероятнее всего, речь идёт о понимании и способности анализировать.
+
+# Слушают, но не слышат.
+
+Гл. СЮНИЭМИ - "понимать", "воспринимать".
+
+Возможное значение фразы: здесь говорится о том, что народ слышит учение Иисуса, но не способен его воспринять. "Они слышат, что Я им говорю, но дальше этого дело не идет". Можно сказать: "они не стараются вникнуть", "они не обращают внимания".
diff --git a/mat/13/14.md b/mat/13/14.md
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+++ b/mat/13/14.md
@@ -0,0 +1,7 @@
+# Сбывается о них пророчество Исаии, которое говорит.
+
+Вместо страдательного залога можно использовать действительный: "На них исполняется то, что Бог говорил в древности через пророка Исайю (см. 6:9)" или "Бог исполнил на них пророчество Исайи, которое говорить:...".
+
+# Ухом услышите — и не поймёте, глазами будете смотреть — и не увидите.
+
+Это цитата из пророчества Исайи (6:9). В ней говорится о неверии людей, живших во времена Исайи. Иисус использует её в отношении толпы, которая Его слушала. В данном предложении снова используется параллелизм, подчёркивающий мысль о том, что люди упорно не желают понять Божью истину. Данная идея актуальна во все времена, даже сегодня.
diff --git a/mat/13/15.md b/mat/13/15.md
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--- /dev/null
+++ b/mat/13/15.md
@@ -0,0 +1,21 @@
+# Потому что сердце этого народа огрубело...
+
+Цитируется Ис. 6:10. Бог говорит, что духовное состояние народа Израиля подобно физическим болезням, из-за которых люди не могут видеть и слышать. Бог хочет, чтобы они обратились к Нему за исцелением. Данная фраза является метафорой, описывающей духовное состояние людей, упрямо отказывающихся принимать и понимать Божью истину. Если бы они захотели, то покаялись бы. Тогда Бог простил бы их и принял как Свой народ. Если в вашем языке смысл этой метафоры понятен читателям, сохраните данную метафору в своём переводе (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Потому что сердце этого народа огрубело.
+
+Гл. ПАХЮНО (в пасс. форме) - "делать жирным", "утучнять"; в пасс. - "(п)омрачиться", "сделаться тусклым" (а прил. ПАХЮС означает "толстый").
+
+Под "сердцем" подразумевается внутренняя сущность людей. Альтернативный перевод: "Разум этих людей не желает понимать" или "эти люди не способны учиться" (см. [[rc://*/ta/man/translate/figs-metonymy]]). Можно и по-другому понимать это высказывание: чувства народа огрубели, народ уже не восприимчив к Богу и Его словам.
+
+# Поэтому не увидят глазами, не услышат ушами и не поймут сердцем.
+
+В переводе выражением "Поэтому не передано греч. нар. μήποτε, которое можно перевести - "иначе (бы...)": "Иначе бы увидели глазами, услышали ушами, поняли сердцем и обратились (покаялись)...". Возможно и такое понимание: "Поэтому они уже не способны увидеть, услышать, понять и обратиться" к Богу.
+
+# Не поймут сердцем.
+
+Стали бесчувственными, безразличными. Под "сердцем" может подразумеваться и внутренняя сущность людей. Подберите понятие, указывающее на источник человеческих мыслей и чувств. Альтернативный перевод: "не поймут" (см. [[rc://*/ta/man/translate/figs-metonymy]]). И поэтому не обратятся. "И по этой причине не обратятся ко Мне" или "и не покаются" передо Мной в своём грехе"
+
+# Чтобы Я исцелил их.
+
+"Чтобы Я мог их исцелить". Бог желает исцелить людей через прощение их грехов и принятие их в качестве Своего народа. Альтернативный перевод: "чтобы Я снова их принял" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/13/16.md b/mat/13/16.md
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+++ b/mat/13/16.md
@@ -0,0 +1,7 @@
+# Вы счастливые, потому что ваши глаза видят и ваши уши слышат.
+
+Υμῶν δὲ μακάριοι οἱ ὀφθαλμοί, ὅτι βλέπουσιν· καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούει. - букв.: "А ваши глаза счастливы, потому что (они) видят, и уши ваши - потому что (они) слышат". Оба данных выражения синонимичны, но употребляются вместе для усиления мысли о том, что Его ученики угодили Богу, потому что поверили в Иисуса и исполняют то, что Он им говорит (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Вы счастливые, потому что ваши глаза видят.
+
+"Ваши глаза" - то есть "вы". Альтернативный перевод: "Вы благословенны, потому что вы способны воспринимать все как оно есть". Иисус, таким образом, подчёркивает, что ученики блаженны (счастливы), поскольку им дано видеть дела Божьи, совершаемые Им, и слышать Его учение. Но это не все ценят...
diff --git a/mat/13/17.md b/mat/13/17.md
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+++ b/mat/13/17.md
@@ -0,0 +1,19 @@
+# Говорю вам истину.
+
+Эта фраза заостряет внимание слушателей на том, что будет сказано после неё. "Честное слово".
+
+Греч. ἀμὴν здесь - перевод. евр. слова АМЭН ("да", "действительно", "да будет так").
+
+# Вам.
+
+Все личные местоимения здесь употреблены во множественном числе, поскольку речь идёт об учениках (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# То, что вы видите.
+
+Можно пояснить: "чудеса, которые видите вы" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# То, что вы слышите.
+
+Здесь также можно уточнить: "и слова, которые вы слышите от Меня" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+Однако у тех праведников и пророков, о которых говорит Иисус, не было такой возможности.
diff --git a/mat/13/18.md b/mat/13/18.md
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index 00000000..6c8e6038
--- /dev/null
+++ b/mat/13/18.md
@@ -0,0 +1,11 @@
+# Значение.
+
+Этого слова нет в тексте, но оно подразумевается.
+
+Букв. стих звучит так (Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείροντος.): "Итак, вы выслушайте притчу о сеявшем (сеятеле)"!
+
+Гл. АКУО имеет значения "слышать", "понимать", "научиться на чём-либо".
+
+Иначе можно сказать: "Итак, вы поймите/усвойте притчу о сеятеле"!
+
+Иисус начинает объяснять Своим ученикам значение притчи о сеятеле, которая дана в [Матфея 13:3](../13/03.md).
diff --git a/mat/13/19.md b/mat/13/19.md
new file mode 100644
index 00000000..33fe6f02
--- /dev/null
+++ b/mat/13/19.md
@@ -0,0 +1,19 @@
+# Слово о Царстве.
+
+В греч. букв. (τὸν λόγον τῆς βασιλείας): "слово/весть Царства". Возможные переводы: "Послание о Божьем правлении и власти", или: "Благую весь о Царстве Небесном".
+
+# И не понимает его.
+
+Гл. СЮНИЭМИ - "понимать", "воспринимать", "получать представление о".
+
+# Приходит злой и похищает посеянное в его сердце.
+
+Иисус говорит, что к тем, кто не бодрствует, приходит πονηρός: 1. "плохой", "дурной", "скверный", "негодный"; 2. "злой", "лукавый". Кто это такой, Иисус не уточняет. В греч. есть слово "Диаболос" (дьявол - "противник"). Если бы Иисус хотел, Он употребил бы это слово, однако здесь Он это не делает.
+
+# Похищает.
+
+Гл. ἁρπάζω: "хватать", "похищать", "захватывать", "расхищать", "восхищать". Если человек о чем-то не печется, у него это "что-то" кто-то обязательно отберет.
+
+# Посеянное в его сердце.
+
+εσπαρμένον (пассив) от σπείρω: "сеять", "засевать". Здесь можно употребить действительный залог: "послание, которое Бог вложил в его сердце". В этом стихе Иисус говорит о проблеме людей: не непонятность Вести о Царстве или неспособность её понять заставляют людей претыкаться, но отсутствие воли и нежелание покориться Богу (и этой Вести).
diff --git a/mat/13/20.md b/mat/13/20.md
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index 00000000..407ae43d
--- /dev/null
+++ b/mat/13/20.md
@@ -0,0 +1,17 @@
+# А посеянное на каменистых местах.
+
+Альтернативный перевод: "семя, упавшее на каменистую почву" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Указывает на того, кто.
+
+"каменистая почва, на которую упали семена, символизирует"
+
+# На того, кто слышит слово.
+
+Семя в этой притче является символом Божьего Слова. Слово (греч. ЛОГОС): "Божье послание", "Весть" или "Моё учение" (см. [[rc://*/ta/man/translate/figs-metonymy]]). с радостью принимает его.
+
+# С радостью принимает его.
+
+Гл. ЛАМБАНО - "принимать", "хватать", "выбирать". Альтернативный перевод: "с радостью верит" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Речь идёт о положительном эмоциональном отклике человека на Весть о Царстве Небесном (Евангелии) и о вере в Иисуса.
diff --git a/mat/13/21.md b/mat/13/21.md
new file mode 100644
index 00000000..11faa845
--- /dev/null
+++ b/mat/13/21.md
@@ -0,0 +1,3 @@
+οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ, ἀλλὰ πρόσκαιρός ἐστιν· γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον, εὐθὺς σκανδαλίζεται. - "И не имеет корня внутри себя, но он является непостоянным (временным): случается притеснение или гонение за (из-за/через) слово, и он немедленно (тут же) падает в грех (или "вводится в грех"/претыкается, пассив)".
+
+Речь здесь о человеке, который не отличается постоянством в вере. Он с радостью принимает Весть о Царстве и Иисуса, но поверхностно воспринимает её (Евангелие) и стремится избежать трудностей. А ведь гонения ради Царства Небесного помогают человеку глубже осознать Евангелие и начать ещё больше надеяться на Бога (и воспринимать обстоятельства Его глазами).
diff --git a/mat/13/22.md b/mat/13/22.md
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index 00000000..f879e03d
--- /dev/null
+++ b/mat/13/22.md
@@ -0,0 +1,31 @@
+# Посеянное.
+
+Речь идёт о посеянных зёрнах. Альтернативный: "семена, посеянные" или "семена, упавшие" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Посеянное в тернии.
+
+"Семена, упавшие на почву, заросшую колючками".
+
+# Указывает на того.
+
+"символизируют человека" или "это - тот, кто..."
+
+# Слово.
+
+"послание", "Божье учение", "Весть" (Весть о Царстве Небесном).
+
+# Но заботы этого века и обманчивое богатство заглушают слово.
+
+В греч. букв. так: καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συνπνίγει τὸν λόγον, - "и забота века (или "мира") и обман богатства вместе заглушают Слово (Весть)". Иисус сравнивает мирские заботы и обольщение богатством богатства, отвлекающие человека от повиновения Божьему Слову, с сорняками, обвивающими растение и не дающими ему расти. Альтернативный перевод: "как сорняки препятствуют росту растения, так и мирские заботы и обольщение богатством не дают человеку слышать Божье Слово" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Заботы этого века.
+
+Сущ. μέριμνα - "забота", "тревога", "беспокойство", "огорчение"; "мысль", "настроение", "мнение". Возм. перевод: "мирские тревоги/заботы".
+
+# Обманчивое богатство.
+
+Сущ. ἀπάτη - "обман", "обольщение", "ложь". Сущ. πλοῦτος - "богатство", "обилие". Иисус олицетворяет богатство и говорит, что оно способно обманывать/обольщать людей. Некоторые люди считают, что деньги приносят счастье, однако это не так. Альтернативный перевод: "любовь к деньгам" (см. [[rc://*/ta/man/translate/figs-personification]]).
+
+# И оно становится бесплодным.
+
+Человек здесь сравнивается с растением. "Быть бесплодным" - значит "быть непродуктивным". Альтернативный перевод: "и оно не приносит никакого плода" или "оно не исполняет данных Богом целей" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/13/23.md b/mat/13/23.md
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index 00000000..4bebef25
--- /dev/null
+++ b/mat/13/23.md
@@ -0,0 +1,11 @@
+# Посеянное на хорошей земле.
+
+Прил. καλός: 1. "внеш. вид красивый", "прекрасный", "прелестный"; 2."внеш. кач. добрый", "хороший", "благополучный", "благоприятный", "благодетельный". Т.е. когда семена посеяны на хорошей, плодородной земле...
+
+# Он плодоносен, так что иной приносит плод.
+
+Здесь человек сравнивается с растением, потому, что он тоже приносит плод, хороший или плохой. О человеке также судят по его поступкам. Альтернативный перевод: "Человек подобен злаку, который приносит урожай" (см. [[rc://*/ta/man/translate/figs-metaphor]]). Речь идёт о тех, кто безоговорочно откликается на призыв Иисуса и до самого конца следует за Ним.
+
+# В сто раз, иной в шестьдесят, а иной в тридцать.
+
+То есть "то, что было посажено, принесло плод". Разные люди приносят разный плод.
diff --git a/mat/13/24.md b/mat/13/24.md
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--- /dev/null
+++ b/mat/13/24.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иисус рассказывает ещё одну притчу о Царстве Небесном (ст. 24-30 и 36-43). Он начал говорить народу о поле, где растут пшеница и сорняки (см. [[rc://*/ta/man/translate/figs-parables]]). Вполне возможно, Иисус видел, что Его окружают люди, напрямую связанные с сельским хозяйством. Здесь Он продолжает использовать образы из предыдущей притчи: поле, сеяние, плоды.
+
+# Небесное Царство подобно человеку.
+
+Идея Царства Небесного очень сложная, Иисусу приходится приводить много разных примеров, чтобы люди смогли понять, что это. Речь не идёт о том, что Царство Небесное - это буквально человек, но говорится, что оно (Царство Небесное) сравнимо с тем, что описано в этой притче (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Небесное Царство подобно.
+
+"Царство Небесное" - это Божья власть и правление. Данное выражение встречается только в Евангелии от Матфея. Постарайтесь сохранить его в своём переводе. Альтернативный перевод: "Божья царская власть подобна" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+"Небесное Царство" - это Божья власть и правление.
+
+# Доброе семя.
+
+Хорошее, плодородное зерно", "отборное зерно". Как есть плодородная земля, так есть и плодородное семя.
diff --git a/mat/13/25.md b/mat/13/25.md
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index 00000000..5afab637
--- /dev/null
+++ b/mat/13/25.md
@@ -0,0 +1,7 @@
+# Пришёл его враг.
+
+Прил. ἐχΘρός: 1. "ненавистный", "ненавидимый"; 2. "ненавидящий", "враждебный", "неприязненный". "Пришёл на поле враг" этого человека. В данном случае это мог быть конкурент хозяина.
+
+# Сорняки.
+
+Сущ. ζιζάνιον: "плевел" (сорная трава, растущая среди хлебных злаков и сходная по внешнему виду с пшеницей, но с черными колосками). Плевелы похожи на пшеницу, но их зерна не съедобны. Альтернативный перевод: "плохое семя" или " семена сорняков".
diff --git a/mat/13/26.md b/mat/13/26.md
new file mode 100644
index 00000000..2a313b59
--- /dev/null
+++ b/mat/13/26.md
@@ -0,0 +1,11 @@
+# Когда взошла зелень.
+
+"когда семена проросли" или "когда показались всходы".
+
+# Показался плод.
+
+"появились поды" или "пшеница начала созревать".
+
+# Тогда появились и сорняки.
+
+"тогда стали видны и сорняки" или "тогда показались и сорняки".
diff --git a/mat/13/27.md b/mat/13/27.md
new file mode 100644
index 00000000..0ed6c34c
--- /dev/null
+++ b/mat/13/27.md
@@ -0,0 +1,11 @@
+# К домовладельцу.
+
+Сущ. οἰκοδεσπότης - "хозяин дома", "домовладелец", "хозяин". Речь идёт о человеке, посеявшем на поле хорошие семена (см. ст. 24).
+
+# Ты сеял хорошее семя на своём поле, откуда на нём сорняки?
+
+Слуги используют риторический вопрос, чтобы выразить своё удивление. Можно сказать: "Ведь ты сеял хорошее семя на своём поле!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Ты сеял.
+
+Землевладелец отдал приказ своим слугам, чтобы они посеяли пшеницу. Альтернативный перевод: "мы сеяли" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/13/28.md b/mat/13/28.md
new file mode 100644
index 00000000..e0947ca2
--- /dev/null
+++ b/mat/13/28.md
@@ -0,0 +1,11 @@
+# "Это сделал враг".
+
+В греч. так (Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν): "Враг человек это сделал".
+
+О "враге" см. прим. к ст. 25.
+
+Данная фраза подразумевает некоего человека, который является врагом хозяину поля. Хотя в переводе можно в переводе оставить просто "враг".
+
+# Повыдёргиваем их.
+
+Гл. συλλεγω - "сводить вместе", "соединять", "собирать"; "выбирать" (сорняки).
diff --git a/mat/13/29.md b/mat/13/29.md
new file mode 100644
index 00000000..6fc0ea24
--- /dev/null
+++ b/mat/13/29.md
@@ -0,0 +1,7 @@
+# Он сказал.
+
+"Землевладелец/домовладелец сказал своим слугам". Букв. перевод стиха: Ὁ δὲ ἔφη, Οὔ· μήποτε, συλλέγοντες τὰ ζιζάνια, ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον. - "Он же ответил: "Нет: чтобы, выбирая сорняки, вы не выдернули (с корнем) вместе с ними и пшеницу"".
+
+Нет.
+
+Οὔ - "не", "нет". Можно и так перевести в данном контексте: "Нет, нельзя" или "Нет, не хочу", т.к. слуги спрашивали хозяина "хочешь, мы пойдём..."? (см. ст. 28).
diff --git a/mat/13/30.md b/mat/13/30.md
new file mode 100644
index 00000000..5fd3c9ff
--- /dev/null
+++ b/mat/13/30.md
@@ -0,0 +1,13 @@
+# Пусть и то, и другое до жатвы растёт вместе.
+
+В греч. букв. так (Ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι τοῦ θερισμοῦ·): "Оставьте/позвольте расти вместе обоим (или : "и тому, и другому") до жатвы". Когда созревает пшеница (ко времени жатвы), её легко различить и отделить от сорняков!
+
+# я скажу жнецам: «Соберите сначала сорняки и свяжите их в снопы, чтобы сжечь их, а пшеницу уберите в моё хранилище».
+
+Вместо прямой речи можно использовать косвенную: "Я скажу жнецам, чтобы они собрали сорняки и, связав их в снопы, сожгли их, а пшеницу убрали в мои хранилища" (см. [[rc://*/ta/man/translate/figs-quotations]]).
+
+# Хранилище.
+
+Сущ. αποθηκη - "хранилище", "амбар", "склад", "житница" (хранилище для зерна).
+
+Или "амбар" - большое помещение для хранения собранного урожая пшеницы.
diff --git a/mat/13/31.md b/mat/13/31.md
new file mode 100644
index 00000000..064cecd6
--- /dev/null
+++ b/mat/13/31.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус рассказывает ещё одну притчу и сравнивает Царство Небесное с крошечным семенем, которое, когда прорастает, становится большим растением (см. [[rc://*/ta/man/translate/figs-parables]]).
+
+# Небесное Царство подобно.
+
+"похоже на..." или "можно сравнить с...".
+
+Горчичному зерну.
+
+κόκκος: "зерно", "семя", "отдельное зёрнышко", "косточка" (плода). σίναπι: "горчица". (семя горчицы было очень маленьким, но вырастая, растение достигало 3-х метров в высоту).
diff --git a/mat/13/32.md b/mat/13/32.md
new file mode 100644
index 00000000..070a01ba
--- /dev/null
+++ b/mat/13/32.md
@@ -0,0 +1,21 @@
+# Это зерно хоть и меньше всех семян.
+
+Прил. в сравнит. степени μικροτερον от μικρος - "маленький", "небольшой", "незначительный". Современники Иисуса считали горчичное зерно одним из самых маленьких семян, что существовали в те времена (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Но, когда вырастает.
+
+Гл. αὐξάνω (в пасс. залоге) - перех. действ. - "растить", "выращивать", "умножать"; перех. страд. или неперех. - "вырастать", "расти", "возрастать", "увеличиваться". Возм. перевод: "Но, когда оно выраст(а)ет,.."
+
+# Бывает больше всех злаков.
+
+μεῖζον τῶν λαχάνων ἐστίν: букв. "большее злаков есть". Прил. в сравнит. степени μεῖζον от μέγας - "большой", "огромный", "великий". Сущ. λαχανον - "растение, употребляемое в пищу"; "овощ". Обыгрывается тема размера в начале и в конце: (а) семечко горчицы: МЕНЬШЕ остальных семян => (б) взошедшее растение (дерево): БОЛЬШЕ остальных злаков. Необходимо сохранить в переводе идею противопоставления на основании размера: больше/меньше.
+
+# Становится таким деревом.
+
+Букв. так (καὶ γίνεται δένδρον): "И оно становится деревом". Горчичное дерево достигает до 3 метров в высоту. Эта фраза - способ показать, что горчичное зерно не просто стало больше остальных злаков, но намного превзошло остальные культурные растения! Образ превращения одного зёрнышка в дерево - указание на его размер.
+
+# Что прилетают небесные...
+
+ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ. - "так что прилетают (букв. "приходят") птицы небесные и селятся (вьют гнёзда) в ветвях его".
+
+Речь о том, что птицы даже вьют гнёзда в кроне зёрнышка, превратившегося в горчичное дерево. Этой притчей Иисус показывает, что Царство Небесное, хоть и кажется незначительным в начале, обладает невероятной силой: со временем его рост превзойдёт все ожидания.
diff --git a/mat/13/33.md b/mat/13/33.md
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--- /dev/null
+++ b/mat/13/33.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Иисус рассказывает ещё одну притчу о том, что Царство Небесное подобно дрожжам. Тема этой притчи схожа с предыдущей (см. [[rc://*/ta/man/translate/figs-parables]]).
+
+# Небесное Царство подобно закваске.
+
+ζύμη: "закваска", "дрожжи".
+
+# Подобно.
+
+"похоже на..." или "можно сравнить с...".
+
+# В три меры муки.
+
+В три меры муки. σάτον: "мера" (евр. мера для измерения сыпучих веществ, около 13 литров). Три меры - примерно 39 литров.
+
+Пока всё не закисло.
+
+Имеется в виду, что дрожжи (закваска) сквасили всё тесто, все 39 литров за какой-то период времени. Этой притчей (так же, как и притчей о горчичном зёрнышке) Иисус указывает на неизбежный триумф Царства Небесного, который изначально никто рассмотреть и предугадать не мог. Здесь акцент - на внутреннем преображении (изменении сущности).
diff --git a/mat/13/34.md b/mat/13/34.md
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+++ b/mat/13/34.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+В ст. 34-35 Матфей даёт объяснение, почему Иисус решает рассказывать народу о Царстве Небесном при помощи притчей. Дело не только в понятной форме донесения информации до слушающих, но в исполнении ветхозаветных пророчеств о Мессии.
+
+# Всё это Иисус говорил народу притчами, и без притчи не говорил им.
+
+Оба предложения синонимичны, но употребляются вместе для усиления мысли о том, что Иисус учил народ с помощью притч (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Всё это.
+
+Речь идёт о том, чему учит Иисус, начиная с Матфея 13:1. Вполне возможно, что Матфей подразумевает и Благую Весть (учение Иисуса) в общем.
+
+Без притчи не говорил им.
+
+Вместо отрицательного предложения можно использовать утвердительное: "Иисус учил народ только притчами" (см. [[rc://*/ta/man/translate/figs-doublenegatives]]).
+
+Если смотреть на расположение материала в Евангелии от Матфея, то притчами Иисус начинает говорить только после того, как произносит народу "Нагорную проповедь" и совершает многие чудеса как подтверждение Его мессианства, но оказывается отвергнут простыми людьми и лидерами иудейского общества (книжниками и фарисеями).
diff --git a/mat/13/35.md b/mat/13/35.md
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index 00000000..07e56d00
--- /dev/null
+++ b/mat/13/35.md
@@ -0,0 +1,35 @@
+# Чтобы сбылось сказанное через пророка, который говорит.
+
+ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου, λέγοντος, - букв.: "Чтобы исполнилось сказанное через пророка, говорящего:". Здесь можно употребить действительный залог: "чтобы сбылось все то, что Бог сказал через (древнего) пророка".
+
+Матфей цитирует Псалом Асафа (77:2). Интересно, что Асаф здесь назван пророком. Новозаветные авторы (и Сам Иисус) часто ссылаются на Псалтырь как на то, что содержит пророчества о Мессии. Псалтырь (как книга) исторически ассоциируется с именем и авторитетом царя Давида (в неё входит немало псалмов написанных лично им или для него), но ещё в иудейской традиции самого Давида считали пророком (Христос ссылался на ряд "Псалмов Давида" в споре с книжниками и фарисеями). Поэтому и Пс. 77:2 был прочитан Матфеем с мессианским акцентом.
+
+Который говорит.
+
+Или: "Этот пророк сказал (см. Пс. 77:2)".
+
+# Буду говорить притчами.
+
+Ανοίξω ἐν παραβολαῖς τὸ στόμα μου - букв. "Открою в притчах уста мои" (или "Я свободно буду рассказывать притчи").
+
+# Произнесу скрытое от начала мира.
+
+ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμου - букв.: "провозглашу сокрытое (или "то, что было скрыто") от основания мира".
+
+# Произнесу.
+
+Гл. ερευξομαι от ερευγομαι: "исторгать", "реветь", "рычать", "громко кричать", "изрекать". Речь о громком произнесении, провозглашении чего-либо.
+
+# Скрытое.
+
+Перфектное пасс. прич. κεκρυμμενα от гл. κρυπτω: "скрывать". Перфект указывает на состояние или условие: "то, что было скрыто". Т.е. сокровенное, утаённое.
+
+Возм. перевод: "О Божьих тайнах"."
+
+# Ещё от начала мира.
+
+καταβολή: "основание", "начало чего-то." Т.е. говорится о том, что существовало ещё со времён сотворения мира".
+
+* Слово "мира" отсутствует в западных (более ранних) греч. рукописях, но присутствует в Византийских (более поздних).
+
+В этом стихе Матфей показывает: даже сам факт того, что Иисус говорит с людьми притчами, подтверждает исполнение в Нём древних пророчеств о Мессии.
diff --git a/mat/13/36.md b/mat/13/36.md
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--- /dev/null
+++ b/mat/13/36.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Здесь сюжет переносится в дом, где находились Иисус и Его ученики. Господь начинает объяснять им притчу о пшенице и сорняках, начавшуюся в [Матфея 13:24](../13/24.md).
+
+# вошёл в дом
+
+"вошёл в дом, в котором остановился"
diff --git a/mat/13/37.md b/mat/13/37.md
new file mode 100644
index 00000000..a2f6ab8c
--- /dev/null
+++ b/mat/13/37.md
@@ -0,0 +1,7 @@
+# Доброе семя.
+
+См. прим. к ст. 24.
+
+# Это Сын Человеческий.
+
+Иисус имеет в виду Себя (см. [[rc://*/ta/man/translate/figs-123person]]).
diff --git a/mat/13/38.md b/mat/13/38.md
new file mode 100644
index 00000000..c4b1e815
--- /dev/null
+++ b/mat/13/38.md
@@ -0,0 +1,11 @@
+# Сыновья Царства.
+
+"Сыновьями" называют всех, кто имеет близкую родственную связь с царем. Альтернативный перевод: "люди, принадлежащие Божьему Царству" (см. [[rc://*/ta/man/translate/figs-idiom]]). Возможно также, что "под сыновьями Царства" просто подразумеваются те, кто являются его (Царства) частью, т.е. гражданами (так, напр., "сыны Израиля" - это его кровные дети (12 сыновей), но также представители израильского народа, евреи).
+
+# Сыновья зла/злого.
+
+Прил. πονηρός: 1. "плохой", "дурной", "скверный", "негодный"; 2. "злой", "лукавый".
+
+Альтернативный перевод: "люди, являющиеся противниками Божьего Царства" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+По всей видимости, Иисус здесь говорит о людях этого мира (не принимающих Его и Вести о Царстве Небесном).
diff --git a/mat/13/39.md b/mat/13/39.md
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index 00000000..6c72642e
--- /dev/null
+++ b/mat/13/39.md
@@ -0,0 +1,13 @@
+# Враг, который их посеял.
+
+"враг, посеявший сорняки".
+
+# Дьявол.
+
+Дьявол. Греч. прил. διάβολος - "клевещущий"; как субстантив - "клеветник"; "дьявол".
+
+# Конец веков.
+
+Досл. с греч. (συντέλεια τοῦ αἰῶνός) - "завершение/конец века/мира".
+
+Сущ. συντέλεια - "завершение", "окончание", "кончина", "конец"; "завершение века" (в иудейской апокалиптике). Слово "век" здесь стоит в ед.ч.! См прим. о сл. "век" в ст. 22.
diff --git a/mat/13/40.md b/mat/13/40.md
new file mode 100644
index 00000000..9c3774dd
--- /dev/null
+++ b/mat/13/40.md
@@ -0,0 +1,7 @@
+# Поэтому как собирают сорняки и сжигают огнём.
+
+Здесь можно использовать действительный залог: "поэтому как люди собирают сорняки и сжигают их" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# При окончании этого века.
+
+См. прим. к ст. 22 ("век") и 39 ("конец").
diff --git a/mat/13/41.md b/mat/13/41.md
new file mode 100644
index 00000000..977a32df
--- /dev/null
+++ b/mat/13/41.md
@@ -0,0 +1,21 @@
+# Сын Человеческий пошлёт Своих ангелов.
+
+Иисус говорит о Себе Самом. Альтернативный перевод: "Я - Сын Человеческий - пошлю Моих ангелов" (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# Они соберут из Его Царства все соблазны.
+
+καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ - "и они выберут из Царства Его".
+
+Гл. συλλεγω - "сводить вместе", "соединять", "собирать"; "выбирать" (сорняки).
+
+Сущ. σκανδαλα - "кол в ловушке для зверей", "сама ловушка", "причина или факт падения".
+
+Здесь речь идет о людях, "детях дьявола", которые действуют против Бога и пытаются привести к падению как можно большее количество людей.
+
+# Всех делающих беззаконие.
+
+Сущ. ἀνομία - "беззаконие", "отсутствие законов".
+
+В данном контексте речь идёт не просто о преступниках, а о тех, кто поступает против Закона Моисеева (т.к. А - "против" + НОМОС - "Закон" [Моисеев]).
+
+Возм. переводы: "всех беззаконников" или "всех нечестивых людей".
diff --git a/mat/13/42.md b/mat/13/42.md
new file mode 100644
index 00000000..f16200b3
--- /dev/null
+++ b/mat/13/42.md
@@ -0,0 +1,7 @@
+# В огненную печь.
+
+Досл. "Печь огня" или "Печь с огнём". Альтернативный перевод: "в раскалённую печь" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Плач и скрежет зубов.
+
+Плач и скрежет зубов. "Скрежет зубов" здесь символизирует великие горести и страдания. См. также прим. к Матфея 8:12.
diff --git a/mat/13/43.md b/mat/13/43.md
new file mode 100644
index 00000000..1ac40ecd
--- /dev/null
+++ b/mat/13/43.md
@@ -0,0 +1,11 @@
+# Засияют, как солнце.
+
+Если это сравнение будет не понятно вашим читателям, тогда вы можете использовать выражение "будут сиять так же ярко, как солнце" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Отца.
+
+Это один из важных эпитетов Бога Бога Библии и Евангелии от Матфея (см. [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]).
+
+# У кого есть уши, чтобы слышать, пусть услышит!
+
+Иисус употребил это выражение для того, чтобы подчеркнуть важность всего, что было Им сказано ранее и побудить Своих слушателей вникнуть в суть Его слов и исполнить их, даже если это будет сделать нелегко. "Уши, чтобы слышать" - это метонимия, употребляющаяся в значении "стремиться понять и хотеть исполнить". См, как вы перевели это выражение в Матфея 11:15. Альтернативный перевод: "Пусть всякий, кто хочет услышать, услышит!" или "Тот, кто желает понять, пусть поймёт и подчинится" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/13/44.md b/mat/13/44.md
new file mode 100644
index 00000000..e1a17281
--- /dev/null
+++ b/mat/13/44.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+Иисус рассказывает Своим ученикам 2 притчи подряд (ст. 44-46), в которых говорит, чему подобно Царство Небесное: Он уподобляет его величайшему сокровищу, которое можно найти в жизни. (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Связующее утверждение:
+
+В притчах Господь приводит в пример двух людей, которые продали всё, что имели, чтобы приобрести сокровище великой ценности (см. [[rc://*/ta/man/translate/figs-parables]]).
+
+# Спрятанному на поле сокровищу.
+
+Здесь можно употребить действительный залог: "сокровищу, которое кто-то закопал (спрятал) на поле" (см. [[rc://*/ta/man/translate/figs-activepassive]]). Почему он это сделал, не сообщается.
+
+Сокровищу.
+
+Сущ. Θησαυρός: 1. "сокровище", "ценность"; 2. "сокровищница", "хранилище".
+
+Сокровище - это что-то очень ценное и дорогое.
+
+# Спрятал.
+
+Гл. κρύπτω: "скрывать", "укрывать", "прятать", "утаивать".
+
+# Он идёт и продаёт всё, что имеет, и покупает то поле.
+
+Он купил поле для того, чтобы стать владельцем сокровища, спрятанного там (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+Смысл этой притчи в том, что если человек действительно принимает решение следовать за Иисусом и понимает ценность Царства Небесного, то он готов идти ради него на жертвы и неудобства в мире, ведь оно того стоит!
diff --git a/mat/13/45.md b/mat/13/45.md
new file mode 100644
index 00000000..39beb8c7
--- /dev/null
+++ b/mat/13/45.md
@@ -0,0 +1,11 @@
+# Подобно купцу, который ищет хорошие жемчужины.
+
+Подразумевается, что купец искал жемчужины особой ценности, чтобы их купить (см. [[rc://*/ta/man/translate/figs-simile]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Купцу.
+
+Купец - это торговец, который привозит свой товар из дальних стран.
+
+# Хорошие жемчужины.
+
+Жемчуг - это гладкая, твердая, белая или светлого цвета бусина, образующаяся внутри моллюсков. Жемчуг драгоценен, и из него изготавливают ювелирные украшения. Альтернативный перевод: "особый жемчуг" или "красивый жемчуг" (см. [[rc://*/ta/man/translate/translate-unknown]]).
diff --git a/mat/13/46.md b/mat/13/46.md
new file mode 100644
index 00000000..a0b865a5
--- /dev/null
+++ b/mat/13/46.md
@@ -0,0 +1,3 @@
+# Драгоценную жемчужину.
+
+Прил. πολύτιμος - "дорогостоящий", "драгоценный", "многоценный", "замечательный", "восхитительный".
diff --git a/mat/13/47.md b/mat/13/47.md
new file mode 100644
index 00000000..5c3de6d5
--- /dev/null
+++ b/mat/13/47.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус говорит, что Небесное Царство подобно рыбакам, закидывающим в море свои сети (см. [[rc://*/ta/man/translate/figs-parables]]).
+
+# Небесное Царство подобно сетям.
+
+Здесь не говорится о том, что Небесное Царство - это сеть, но имеется в виду, что как в сети попадает разная рыба, так и в Божье Царство приглашается большое количество разных людей (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Сетям, которые были закинуты в море.
+
+Здесь можно использовать действительный залог: "сетям, которые рыбаки забросили в море" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/13/48.md b/mat/13/48.md
new file mode 100644
index 00000000..e6224386
--- /dev/null
+++ b/mat/13/48.md
@@ -0,0 +1,5 @@
+# Плохую рыбу.
+
+В греч. тексте в этом стихе не употребляется слово "рыба", но оно подразумевается по контексту. Прил. σαπρός - "гнилой", "прогнивший", "истлевший", "трухлявый", "испорченный", "негодный", "плохой".
+
+Возм. перевод: "плохую рыбу" или "всё, что было несъедобным"
diff --git a/mat/13/49.md b/mat/13/49.md
new file mode 100644
index 00000000..1ec12065
--- /dev/null
+++ b/mat/13/49.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иисус объясняет ученикам значение притчи о большом улове.
+
+# Окончании века.
+
+См. прим. к ст. 22 ("век") и 39 ("конец").
+
+# Выйдут.
+
+Гл. εξελευσονται от отεξερχομαι - "выходить", "уходить", "отправляться", "приходить", "являться".
+
+# Отделят злых от праведных.
+
+Гл. αφοριουσιν от отαφοριζω - "разделять", "отделять", "отлучать", "отстранять", "выделять".
+
+Вместо субстантивированного прилагательного можно использовать словосочетание из прилагательного и существительного: "отделят злых людей от праведников" (см. [[rc://*/ta/man/translate/figs-nominaladj]]).
diff --git a/mat/13/50.md b/mat/13/50.md
new file mode 100644
index 00000000..8aab770e
--- /dev/null
+++ b/mat/13/50.md
@@ -0,0 +1,5 @@
+# В огненную печь... плач и скрежет зубов.
+
+См. прим. к ст. 42.
+
+Значение притчи о неводе заключается в том, что не дело людей (даже праведных!) - судить других (проводить "чистку") в Царстве Небесном, ведь среди последователей Иисуса будут встречаться разные люди (и добрые, и злые). Определять, кто есть кто, - это прерогатива Бога: Его ангелы в конце отделят праведных от нечестивых. Задача же "детей Царства" - оставаться теми, кто они есть ("хорошей рыбой") , и смиренно следовать за Иисусом, подчиняясь Слову Божьему.
diff --git a/mat/13/51.md b/mat/13/51.md
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+# «Поняли ли вы всё это?». Они говорят Ему: «Да, Господин!»
+
+Прямую речь в этих предложениях можно заменить косвенной: "Иисус спросил Своих учеников, поняли ли они всё это, и те ответили утвердительно" (см. [[rc://*/ta/man/translate/figs-quotations]]).
diff --git a/mat/13/52.md b/mat/13/52.md
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+# Похож на хозяина, который выносит из своего хранилища новое и старое.
+
+Иисус рассказывает народу ещё одну притчу. Он сравнивает каждого книжника, хорошо знающего Закон и Пророков и принявшего Иисуса, с владельцем дома, который выносит из своего хранилища новые и старые сокровища (см. [[rc://*/ta/man/translate/figs-parables]]). Сущ. Θησαυρός - 1. сокровище, ценность; 2. сокровищница, хранилище.
+
+# Новое и старое.
+
+Или "новое и старое сокровище".
+
+Сокровище - это что-то очень ценное и дорогое.
+
+В этом стихе речь идёт о сокровищнице - помещении, где хранятся ценные вещи. По всей видимости, таким образом Иисус говорит, что Его учение согласуется с прежним откровением (Писанием), и всякий книжник (учитель Закона), который последовал за Ним и понял о чём рассказанные притчи, сможет увидеть это!
diff --git a/mat/13/53.md b/mat/13/53.md
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+# Когда Иисус закончил рассказывать эти притчи
+
+Матфей начинает рассказывать о том, что произошло после того, как Иисус закончил рассказывать притчи. Можно сказать: "после того, как Иисус".
+
+Подобной фразой Матфей в своём Евангелии обычно заканчивает каждый большой раздел наставлений Иисуса (см. 8:1, 11:1, 19:1, 26:6).
diff --git a/mat/13/54.md b/mat/13/54.md
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+# Общая информация:
+
+В повествовании начинается новая часть (продолжающаяся до [Матфея 17:27](../17/27.md)), в которой рассказывается о возрастающем противостоянии служению Иисуса. В этом стихе и далее говорится, что соотечественники Иисуса в очередной раз отвергли Его.
+
+# в Свой родной город.
+
+Сущ. πατρίς - "отечество", "родина"; "родной город". Это был Назарет - город, в котором вырос Иисус (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# В их синагоге.
+
+Речь идёт о синагоге в Назарете.
+
+# Так что они удивлялись.
+
+Гл. ἐκπλήσσω: в действ. залоге: "ошеломлять", "поражать", "удивлять", "изумлять"; в страд. залоге: "поражаться", "удивляться", "изумляться".
+
+Возм. перевод: "Так, что они изумлялись".
+
+# Откуда у Него такая премудрость и сила?
+
+Эти люди считали Иисуса обыкновенным человеком (сыном плотника Иосифа), поэтому они изумлялись Его мудрости и способности творить чудеса.
diff --git a/mat/13/55.md b/mat/13/55.md
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+++ b/mat/13/55.md
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+# Разве Он не Сын плотника? Разве не Его мать зовут Марией? И разве не Его братья Иаков, Иосий, Симон и Иуда
+
+Люди задают эти вопросы, потому что считают Иисуса обычным человеком. Альтернативный перевод: "ведь Он сын плотника. Мы знаем Его мать Марию и его братьев: Иакова, Иосифа, Симона и Иуду" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Сын плотника
+
+Плотник - это мастер, изготавливающий различные предметы из древесины. Если это слово не известно в вашей культуре, используйте общее понятие "мастер".
diff --git a/mat/13/56.md b/mat/13/56.md
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+# Разве не все Его сёстры среди нас?
+
+Люди задают эти вопросы, потому что считают Иисуса обычным человеком. Альтернативный перевод: "И вот Его сёстры среди нас" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Откуда в Нём всё это?
+
+Народ знал, что Иисус нигде не учился, не сидел годами у ног раввинов. Народ понимал, что если это не от обычных занятий, то способности Иисуса должны были происходить из какого-то сверхъестественного источника. Альтернативный перевод: "Вероятно, Он получил откуда-то такие способности!" или "мы не знаем, откуда у Него такие способности!"(см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+Всё это.
+
+Речь идёт о мудрости Иисуса и Его способности творить чудеса (см. ст. 54).
diff --git a/mat/13/57.md b/mat/13/57.md
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+# И сомневались в Нём.
+
+Гл. σκανδαλίζω: 1. "вводить в искушение", "соблазнять", "вводить в грех", "быть камнем преткновения"; 2. "оскорблять", "раздражать", "обижать", "задевать", "возмущать".
+
+Здесь можно употребить действительный залог: "и жители родного города Иисуса не признавали Его" или "и народ отвергал Иисуса" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Не бывает пророк без чести.
+
+Здесь также можно употребить действительный залог: "все люди уважают пророков" (см. [[rc://*/ta/man/translate/figs-doublenegatives]]).
+
+# Разве только в своём родном городе.
+
+"Только не среди жителей его родного города". Ведь там все друг друга знают, а потому не воспринимают его серьёзно.
+
+# И в своём доме.
+
+"И не среди его близких родных".
+
+Всю фразу можно ещё так перевести: «Не почитают пророка только в отечестве и в доме его».
diff --git a/mat/13/58.md b/mat/13/58.md
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+# И не совершил там многих чудес.
+
+Сущ. δύναμις - 1. сила, мощь, крепость, могущество; 2. способность, возможность; 3. чудо, чудотворение.
+
+В данном контексте (как и ранее) речь идёт о чудесах Иисуса. Или "Иисус не совершил в Своём городе многих чудес".
+
+# Неверия.
+
+Сущ. ἀπιστία - 1. неверие, недоверие, неуверенность; 2. неверность, вероломство (склонность к измене, нарушение слова).
diff --git a/mat/13/intro.md b/mat/13/intro.md
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+# Матфея 13
+
+# Общие замечания
+
+## Структура и оформление
+
+В некоторых версиях поэтические строки печатаются с небольшим отступом вправо для их отделения от основного текста. В английской ULB так оформлены стихи 13:14-15, являющиеся ветхозаветной выдержкой. Эта глава знаменует собой новый раздел в Евангелии от Матфея, содержащий в себе притчи Иисуса о Царстве Небесном и его сущности.
+
+## Важные изобразительные средства
+
+Метонимия.
+
+Это оборот речи, слово, которым заменяется другое, смежное понятие. В этой главе Иисус часто употребляет слово "Небеса" в значении "Бог, живущий на Небесах" (Матфея 13:11). Подразумеваемая информация. Как правило, авторы не сообщают читателям информацию, которую те уже знают. Когда Матфей писал, что Иисус "сел у моря" (Матфея13:1), он считал, что его читателям будет понятно, что Иисус приготовился учить народ (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+Метафора.
+
+Оборот речи, состоящий в употреблении слов и выражений в переносном смысле на основе какой-нибудь аналогии, сходства, сравнения. Авторы часто используют описания и сравнения, когда речь идёт об абстрактных понятиях. Например, Иисус сравнивал сатану, похищающего из людских сердец Божье Слово, с птицей, поедающей семена (Матфея 13:19).
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+Страдательный залог.
+
+Глагольная форма, противопоставленная действительному залогу и обозначающая, что то лицо или предмет, которые при форме действительного залога были бы субъектом действия, являются объектом речи, а тот предмет, который при форме действительного залога был бы объектом действия, является субъектом речи, без изменения реального соотношения между субъектом и объектом. В настоящей главе встречается большое количество конструкций, где не указывается действующее лицо, например, "посеянное в тернии" (Матфея 13:22). Вы можете заменять страдательные предложения действительными, в которых прямо говорится о том, кто совершает действие (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+### Притчи/
+
+Притча - это короткое иносказание, которое Иисус использовал для того, чтобы Его слушателям было легче усвоить ту или иную духовную истину. Нередко Он рассказывал народу притчи, чтобы люди, не желавшие Его принимать, не не могли понять какие-либо тайные истины ([Матфея 13:11-13](https://v-mast.com/events/checker-tn-l3/11.md)).
+
+## Ссылки:
+
+  * **[Матфея 13:01 Замечания](./01.md)**
+
+**[<<](../12/intro.md) | [>>](../14/intro.md)**
diff --git a/mat/14/01.md b/mat/14/01.md
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+# Общая информация:
+
+В этом и последующих стихах рассказывается о том, кем Ирод четверовластник считал Иисуса (описываемые в повествовании события произошли спустя некоторое время после казни Иоанна Крестителя) (см. [[rc://*/ta/man/translate/figs-events]]). Обратите внимание, что Ирод четверовластник - это не Ирод Великий. Это два разных человека. Речь идёт об Ироде Антипе (сыне Ирода Великого) - тетрархе Галилеи и Переи"
+
+В то время.
+
+"В те дни" или "в то время, когда Иисус находился в Галилее".
+
+# Дошли слухи об Иисусе.
+
+"Ирод четверовластник услышал, что народ говорил об Иисусе" или "слышал молву об Иисусе".
+
+Сущ. ἀκοὴ - "слух", "молва", "сообщение", "рассказ".
diff --git a/mat/14/02.md b/mat/14/02.md
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index 00000000..14b25f0c
--- /dev/null
+++ b/mat/14/02.md
@@ -0,0 +1,13 @@
+# И он сказал.
+
+"Ирод четверовластник сказал".
+
+# Он воскрес из мёртвых.
+
+Речь идёт о физической смерти и о возвращении к жизни Иоанна Крестителя. "Возм. перевод: "Бог воскресил его из мёртвых"".
+
+И поэтому им (Иоанном Крестителем) совершаются чудеса.
+
+"И потому воскресшим Иоанном Крестителем совершаются чудеса". Некоторые евреи верили, что, если человек воскреснет из мёртвых, то у него будет сила совершать великие чудеса.
+
+Похоже, Ирод считал, что раз Бог воскресил Иоанна из мёртвых, то именно поэтому у него (Иоанна) есть способность совершать чудеса".
diff --git a/mat/14/03.md b/mat/14/03.md
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+++ b/mat/14/03.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Матфей рассказывает своим читателям о причине казни Иоанна Крестителя и говорит, почему Ирод принял Христа за Иоанна.
+
+# Связующее утверждение:
+
+Здесь и далее автор начинает излагать подробности смерти Иоанна Крестителя (описываемая ситуация имела место в прошлом) (см. [[rc://*/ta/man/translate/figs-events]]).
+
+# Ирод взял Иоанна Крестителя, связал его и посадил в тюрьму.
+
+Другими словами, Ирод четверовластник делал это не сам, он приказал своей страже арестовать Иоанна Крестителя, его связали и посадили в тюрьму. Альтернативный перевод: "Ирод четверовластник приказал своим воинам схватить Иоанна Крестителя и бросить его в тюрьму" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Из-за Иродиады, жены его брата Филиппа.
+
+Филипп четверовластник был братом Ирода четверовластника. Ирод четверовластник незаконно женился на жене Филиппа, по этой причине все между Иродом четверовластником и Иоанном Крестителем и началось.
diff --git a/mat/14/04.md b/mat/14/04.md
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--- /dev/null
+++ b/mat/14/04.md
@@ -0,0 +1,3 @@
+# Потому что Иоанн говорил ему: «Нельзя тебе жить с ней»
+
+Иоанн Креститель считал, что брак Ирода четверовластника с женой его брата Филиппа нельзя считать законным. Брак Ирода и Иродиады был незаконным, потому что его брат Ирода - Филипп - был ещё жив. (См. Лев. 18:16, 20:21).
diff --git a/mat/14/05.md b/mat/14/05.md
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--- /dev/null
+++ b/mat/14/05.md
@@ -0,0 +1,9 @@
+# Боялся.
+
+"Ирод четверовластник боялся".
+
+"Альт. перевод: "потому что был устрашён толпой" (в греч. пассив).
+
+Его считали.
+
+"Народ считал Иоанна Крестителя пророком".
diff --git a/mat/14/06.md b/mat/14/06.md
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--- /dev/null
+++ b/mat/14/06.md
@@ -0,0 +1,5 @@
+# Во время празднования дня рождения Ирода
+
+"В то время, когда гости собрались на день рождения Ирода".
+
+В греч. букв. (ἐν τῷ μέσω): "....в середине". Поэтому в переводах по смыслу достраивают фразу: "...перед гостями", "среди собравшихся" и т.п.
diff --git a/mat/14/07.md b/mat/14/07.md
new file mode 100644
index 00000000..8c9b126c
--- /dev/null
+++ b/mat/14/07.md
@@ -0,0 +1,3 @@
+# Общее утверждение:
+
+ὅθεν μεθ᾽ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται. - "Поэтому через клятву он пообещал дать ей то, [о чём] она попросит".
diff --git a/mat/14/08.md b/mat/14/08.md
new file mode 100644
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--- /dev/null
+++ b/mat/14/08.md
@@ -0,0 +1,12 @@
+# Она, наученная своей матерью
+
+Наученная - неверный перевод. "Подстрекаемая", "побуждаемая своей матерью"...
+προβιβάζω: 1. "выводить"; 2. "побуждать", "подговаривать", "подстрекать."
+
+# Сказала.
+
+"Иродиада подстрекаемая своей матерью, сказала Ироду четверовластнику".
+
+# На блюде.
+
+πίναξ: "поднос или блюдо", "большая тарелка". На подносе, на котором разносят пищу.
diff --git a/mat/14/09.md b/mat/14/09.md
new file mode 100644
index 00000000..8c4daa72
--- /dev/null
+++ b/mat/14/09.md
@@ -0,0 +1,11 @@
+# Царь опечалился
+
+"Её просьба сильно расстроила Ирода четверовластника", потому что тогда ему надо было идти против народа, который очень любил и почитал Иоанна Крестителя.
+
+# Царь.
+
+"Царь Ирод четверовластник".
+
+# Приказал принести ей.
+
+Или "он приказал, чтобы стражники сделали то, что чём она его попросила". Как бы то ни было, похоть оказалась выше разума, и Ироду четверовластнику пришлось уступить просьбе Иродиады. Так уж он хотел ей угодить.
diff --git a/mat/14/10.md b/mat/14/10.md
new file mode 100644
index 00000000..5f61a0f7
--- /dev/null
+++ b/mat/14/10.md
@@ -0,0 +1,3 @@
+# Связующее предложение:
+
+В этом и последующих стихах даны подробности о казни Иоанна Крестителя Иродом.
diff --git a/mat/14/11.md b/mat/14/11.md
new file mode 100644
index 00000000..54f7969d
--- /dev/null
+++ b/mat/14/11.md
@@ -0,0 +1,11 @@
+# Голову Иоанна принесли на блюде и дали девушке
+
+Можно уточнить: "и слуги Ирода принесли голову Иоанна на блюде и отдали её девушке" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# На блюде.
+
+Большая тарелка для подачи еды (см. 14:8).
+
+# Девушке.
+
+Речь идёт о молодой незамужней девушке.
diff --git a/mat/14/12.md b/mat/14/12.md
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@@ -0,0 +1,11 @@
+# Его ученики
+
+"Ученики Иоанна Крестителя".
+
+# Тело.
+
+πτῶμα: 1. "поражение", "несчастье", "бедствие"; 2. "труп", "мертвое тело". С головой или нет было тело, Матфей не уточняет.
+
+# Пошли и рассказали Иисусу.
+
+Можно уточнить: "ученики Иоанна Крестителя пришли к Иисусу и рассказали Ему, что случилось с Иоанном Крестителем" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/14/13.md b/mat/14/13.md
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+++ b/mat/14/13.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Это дополнительная информация, предшествующая истории о том, как Иисус накормил пятитысячную толпу. Иисусу было тяжело слышать о гибели Своего предтечи, он скорее всего удалился в пустынное место для молитвы.
+
+# Связующее утверждение:
+
+Здесь описывается, как Иисус повёл Себя, когда услышал о казни Иоанна Крестителя. С этих слов в повествовании начинают разворачиваться новые события.
+
+# Иисус, услышав это, удалился.
+
+ἀναχωρέω: 1. "возвращаться" или идти назад"; 2. "отходить", "удаляться", "выходить". Удалился Он именно из Галилеи, где и правил Ирод четверовлатник.
+
+# Услышав это.
+
+"Когда Иисус услышав о том, что случилось с Иоанном Крестителем".
+
+# А народ, услышав об этом.
+
+"Когда люди узнали, что Иисус ушёл" или "когда народ узнал, что Иисус удалился из Галилеи".
+
+# Пешком.
+
+πεζῇ: нареч. "пешком", "сухим путем". Народ пошёл за ним своими ногами.
diff --git a/mat/14/14.md b/mat/14/14.md
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+++ b/mat/14/14.md
@@ -0,0 +1,5 @@
+# Иисус вышел, увидел множество людей
+
+Иисус вышел из лодки, на которой плыл с учениками и увидел множество людей.
+
+И "когда Он вышел на берег, Он увидел огромную толпу" (множество народа).
diff --git a/mat/14/15.md b/mat/14/15.md
new file mode 100644
index 00000000..c713c956
--- /dev/null
+++ b/mat/14/15.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Это история о том, как Иисус накормил пятитысячную толпу пятью хлебами и двумя рыбками.
+
+# к Нему подошли Его ученики
+
+"к Иисусу подошли Его ученики"
diff --git a/mat/14/16.md b/mat/14/16.md
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index 00000000..33375bdd
--- /dev/null
+++ b/mat/14/16.md
@@ -0,0 +1,7 @@
+# Не нужно им идти
+
+"нет необходимости в том, чтобы они ушли"
+
+# Вы дайте им есть
+
+Личное местоимение ("вы") стоит здесь во множественном числе, поскольку речь идёт об учениках Иисуса (см. [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mat/14/17.md b/mat/14/17.md
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index 00000000..641d5929
--- /dev/null
+++ b/mat/14/17.md
@@ -0,0 +1,7 @@
+# Они говорят Ему
+
+"ученики говорят Иисусу"
+
+# пять хлебов
+
+Хлеб (здесь) - это испечённое тесто округлой формы.
diff --git a/mat/14/18.md b/mat/14/18.md
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index 00000000..b646251d
--- /dev/null
+++ b/mat/14/18.md
@@ -0,0 +1,3 @@
+# Принесите их Мне сюда
+
+"Возьмите и принесите Мне сюда пять хлебов и две рыбки".
diff --git a/mat/14/19.md b/mat/14/19.md
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+++ b/mat/14/19.md
@@ -0,0 +1,25 @@
+# И велел народу возлечь.
+
+κελεύω: "велеть", "повелевать", "приказывать", "понуждать", "подгонять", "убеждать". Другими словами: сказал властным голосом, с властью.
+
+# Возлечь.
+
+ἀνακλίνω: "класть"; страд. "ложиться", "возлежать".
+
+То есть, Он (Иисус) приказал им "возлечь" (используйте глагол, описывающий положение, которое люди принимают во время еды в вашей культуре).
+
+# Он взял.
+
+"Он взял в руки пять хлебов" (речь не идёт о воровстве) (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Преломил.
+
+"Разломил хлеб на две или более части".
+
+# Пять хлебов.
+
+"Пять лепёшек", "Пять лавашей", "пять буханок хлеба".
+
+# Взглянул на небо.
+
+ἀναβλέπω: 1. "смотреть вверх", "взирать", "взглянуть"; 2. "прозревать", "обретать зрение". "И, глядя на небо" или: "И, воззрев на небо". На небо Он посмотрел, молясь Богу-Отцу с просьбой благословить пищу.
diff --git a/mat/14/20.md b/mat/14/20.md
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index 00000000..2fbb3c45
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+++ b/mat/14/20.md
@@ -0,0 +1,11 @@
+# Ели и насытились.
+
+Вся толпа, множество народа (5000 мужчин, не считая женщин и детей) стала есть и ела пока не насытилась. Можно сказать: "Ели, пока не наелись" или "ели, пока не почувствовали себя сытыми".
+
+# Набрали.
+
+"Ученики Иисуса собрали" или "Люди после еды набрали". Точно не ясно, кто именно собирал оставшуюся пищу.
+
+# Двенадцать полных корзин.
+
+κόφινος: "короб" (большая корзина для переноски продуктов)." 12 полных корзин" (см. [[rc://*/ta/man/translate/translate-numbers]]).
diff --git a/mat/14/21.md b/mat/14/21.md
new file mode 100644
index 00000000..a0302dc8
--- /dev/null
+++ b/mat/14/21.md
@@ -0,0 +1,3 @@
+# Тех, кто ел
+
+"Тех, кто в тот день ел хлеб и рыбу с Иисусом было около пяти тысяч человек". Было всех около 5,000 мужчин, не считая женщин и детей. То есть, всего там было 10.000-20.000 человек.
diff --git a/mat/14/22.md b/mat/14/22.md
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+++ b/mat/14/22.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+В этих стихах дана дополнительная информация, предшествующая чуду хождения Иисуса по воде.
+
+# Связующее утверждение:
+
+В следующей истории описывается то, что произошло после того, как Иисус накормил многотысячную толпу.
+
+# Заставил.
+
+ἀναγκάζω: "принуждать", "заставлять", "вынуждать", "понуждать", "убеждать". "Иисус понудил" Своих учеников...
+
+# Немедленно.
+
+Во многих рукописях оно в начале стиха стоит! Напр., Καὶ εὐθέως ἠνάγκασεν (Mat 14:22 BGT) - "И немедленно понуждал/принудил...".
diff --git a/mat/14/23.md b/mat/14/23.md
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index 00000000..46497bca
--- /dev/null
+++ b/mat/14/23.md
@@ -0,0 +1,5 @@
+# Вечером.
+
+"поздним вечером" или "при наступлении сумерек".
+
+"Наступивший вечер, один Он был там". Т.е. "после наступления вечера (сумерек) Он был один". Текст выражает идею о том, что уже наступил вечер, а Он (Иисус) всё еще был один!
diff --git a/mat/14/24.md b/mat/14/24.md
new file mode 100644
index 00000000..b0f35e9f
--- /dev/null
+++ b/mat/14/24.md
@@ -0,0 +1,3 @@
+# И её било волнами.
+
+"и ученики не могли ей управлять из-за того, что волны были слишком большими"
diff --git a/mat/14/25.md b/mat/14/25.md
new file mode 100644
index 00000000..ec8307cf
--- /dev/null
+++ b/mat/14/25.md
@@ -0,0 +1,7 @@
+# В четвёртую стражу ночи.
+
+Четвертая стража - это время суток между 3.00 утра и рассветом. Альтернативный перевод: "перед рассветом".
+
+# Он шёл по морю.
+
+"Иисус шёл по поверхности вод".
diff --git a/mat/14/26.md b/mat/14/26.md
new file mode 100644
index 00000000..39b2dddf
--- /dev/null
+++ b/mat/14/26.md
@@ -0,0 +1,11 @@
+# Забеспокоились.
+
+"Испугались, запаниковали".
+
+В Ветхом Завете только Господь (Яхве) представлен как Тот, кто может ходить по водной стихии и подчинить её Себе (см. Иов 9:8, Авв. 3:5, Пс. 76:17, 20).
+
+Гл. αράσσω (стоит в пасс. форме) - "смущать", "тревожить", "возмущать", "приводить в смятение или замешательство". Возм. перевод: "пришли в замешательство".
+
+Призрак.
+
+Призрак, привидение - это дух умершего человека.
diff --git a/mat/14/27.md b/mat/14/27.md
new file mode 100644
index 00000000..00782048
--- /dev/null
+++ b/mat/14/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Гл. Θαρσέω (в тексте в форме повелит. наклонения) - "ободряться", "мужаться", "дерзать", "быть отважным", "быть бодрым/смелым", "сохранять уверенность и твердость в достижении цели перед лицом опасности". Возможно, Иисус, говоря "Я есмь"/"это Я" делает отсылку на откровение таинственного имени Бога в Ветхом Завете. Этой же фразой (ἐγώ εἰμι) в Септуагинте передано имя Бога в Исх. 3:14 (см. также Ис. 41:4, 43:10, 47:8, 10).
diff --git a/mat/14/28.md b/mat/14/28.md
new file mode 100644
index 00000000..00d73527
--- /dev/null
+++ b/mat/14/28.md
@@ -0,0 +1,3 @@
+# Пётр ответил Ему
+
+"Пётр ответил Иисусу", который шёл по воде. Пётр, как самый смелый из 12 учеников Иисуса, не мог упустить возможность проявить себя.
diff --git a/mat/14/29.md b/mat/14/29.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/14/29.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/14/30.md b/mat/14/30.md
new file mode 100644
index 00000000..81aa000f
--- /dev/null
+++ b/mat/14/30.md
@@ -0,0 +1,5 @@
+# Но, увидев сильный ветер.
+
+Сначала Пётр уверенно пошёл к Иисусу по воде, но затем, начал смотреть по сторонам и испугался.
+
+Зов Петра о помощи (спасении) очень напоминает ряд ветхозаветных воззваний к Господу о помощи (см., напр., Пс. 68:2-3, Иона его тоже цитировал, находясь во чреве у большой рыбы).
diff --git a/mat/14/31.md b/mat/14/31.md
new file mode 100644
index 00000000..322e1cfb
--- /dev/null
+++ b/mat/14/31.md
@@ -0,0 +1,9 @@
+# Маловерный! Почему ты засомневался?
+
+"В тебе так мало веры!" (Иисус сказал это Петру, потому что тот испугался).
+
+Прил. ὀλιγόπιστος - "маловерный"; как сущ. "маловер". Подразумевается не отсутствие веры, но ее нехватка.
+
+Ты засомневался.
+
+С помощью этого риторического вопроса Иисус хотел сказать Петру, что он не должен был сомневаться. Альтернативный перевод: "Ты не должен был сомневаться в том, что Я не позволю тебе утонуть!" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/14/32.md b/mat/14/32.md
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--- /dev/null
+++ b/mat/14/32.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+καὶ ἀναβάντων αὐτῶν εἰς τὸ πλοῖον ἐκόπασεν ὁ ἄνεμος - "И зашли они в лодку и утих ветер".
diff --git a/mat/14/33.md b/mat/14/33.md
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+++ b/mat/14/33.md
@@ -0,0 +1,5 @@
+# Божий Сын
+
+οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες· ἀληθῶς θεοῦ υἱὸς εἶ - "Те же, кто находились в лодке (12 учеников) поклонились Ему говоря: истинно, Бога Сын есть Ты". Почему Божий Сын? Сыновьями Бога раньше называли ангелов. То есть, ученики Иисуса посчитали, что Он как минимум ангел.
+
+"Иисус явил те качества, которые в Ветхом Завете присущи только Яхве".
diff --git a/mat/14/34.md b/mat/14/34.md
new file mode 100644
index 00000000..c3dc78d9
--- /dev/null
+++ b/mat/14/34.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Далее описываются события, произошедшие после хождения Иисуса по воде. В этих стихах рассказывается, как народ отнёсся к служению Иисуса.
+
+# Они переправились.
+
+"Иисус и Его ученики переправились на другую сторону озера"
+
+# В землю Геннисаретскую.
+
+Генисарет - это небольшой город, располагавшийся на северо-западном берегу Галилейского моря (см. [[rc://*/ta/man/translate/translate-names]]).
+
+1. Это название плодородной и густо населенной равнины к югу от Капернаума; 2. Это название озера, примыкающего к равнине, также называемого Галилейским морем.
diff --git a/mat/14/35.md b/mat/14/35.md
new file mode 100644
index 00000000..65bcb98a
--- /dev/null
+++ b/mat/14/35.md
@@ -0,0 +1,3 @@
+# Отправили оповестить.
+
+"Народ той области начал оповещать живущих вокруг". καὶ ἐπιγνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνου ἀπέστειλαν εἰς ὅλην τὴν περίχωρον ἐκείνην καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας - Досл. "И узнавшие Его (увидев, что Иисус и ученики приплыли к ним на лодке) мужи (мужчины) места того (Генисарета) послали (посланников) по всей окрестности той, и принесли Ему (Иисусу) всех плохих (больных) имеющихся (у них).
diff --git a/mat/14/36.md b/mat/14/36.md
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index 00000000..b43fa2cb
--- /dev/null
+++ b/mat/14/36.md
@@ -0,0 +1,13 @@
+# И просили Его
+
+И просили Его.
+
+παρακαλέω: "настойчиво просить", "умолять", "упрашивать". "Больные умоляли Его" или: "Больные настойчиво просили Его".
+
+# Его одежды.
+
+ἱμάτιον: (верхняя) "одежда", "риза", "платье", "плащ", "гиматий"; "платье", носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+# Исцелялись.
+
+Здесь можно использовать действительный залог: "и здоровье возвращалось к тем, кто прикасался к Иисусу" (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/14/intro.md b/mat/14/intro.md
new file mode 100644
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+++ b/mat/14/intro.md
@@ -0,0 +1,21 @@
+# Матфей 14 Общие замечания
+
+## Структура главы
+
+  * 1-й и 2-й стихи являются продолжением повествования из 13-й главы.
+  * С 3-го по 12-й стихи даётся описание более ранних событий, которые, возможно, произошли во время сорокадневного поста Иисуса в пустыне, где Его искушал сатана (см. [Матфея 4:12](../../mat/04/12.md)).
+  * С 13-го стиха продолжается мысль, начатая со 2-го стиха.
+
+Вы можете пояснить, что Матфей прервал своё повествование, чтобы с 3-го по 13-й стихи дать читателям дополнительные сведения (см. [[rc://*/ta/man/translate/writing-background]]).
+
+## Возможные трудности, возникающие при переводе данной главы
+
+### Страдательный залог
+
+В настоящей главе встречается большое количество страдательных конструкций, где не указывается действующее лицо. Например, автор не говорит, кто принёс дочери Иродиады голову Иоанна Крестителя (см. [Матфея 14:11](../../mat/14/11.md)). Вы можете заменить страдательные предложения действительными, где прямо говорится о том, кто совершает действие (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+## Ссылки:
+
+  * **[Матфея 14:01 Замечания](./01.md)**
+
+**[<<](../13/intro.md) | [>>](../15/intro.md)**
diff --git a/mat/15/01.md b/mat/15/01.md
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+++ b/mat/15/01.md
@@ -0,0 +1,9 @@
+# Общая информация:
+
+В повествовании описываются события, произошедшие спустя некоторое время после того, о чём говорилось в предыдущей главе. Здесь Иисус даёт ответ фарисеям, критикующим Его (см. [[rc://*/ta/man/translate/writing-newevent]]).
+
+# Иерусалимские книжники и фарисеи.
+
+Букв.: "Из Иерусалима книжники и фарисеи".
+
+Матфей делает акцент на том, что к Иисусу приходят религиозные лидеры из самого Иерусалима (возможно, Он тем самым указывает не на рядовых фарисеев и учителей Закона, но на авторитетных, высокого ранга духовных лидеров. Ведь Иерусалим и Храм были центром духовной жизни в Иудее того времени.
diff --git a/mat/15/02.md b/mat/15/02.md
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index 00000000..7e5568e6
--- /dev/null
+++ b/mat/15/02.md
@@ -0,0 +1,21 @@
+# Почему Твои ученики нарушают предание старцев?
+
+С помощью этого вопроса книжники и фарисеи обвинили Иисуса и Его учеников в несоблюдении иудейских религиозных традиций. Альтернативный перевод: "Твои ученики не уважают правила, установленные нашими предками".
+
+# Предание старцев.
+
+Сущ. παράδοσις: 1. передача, вручение; 2. преподавание, предание, переданное учение.
+
+Сущ. πρεσβύτερος: "старец", "старейшина", "пресвитер"; ж.р. "старица"; во мн.ч. "учёные".
+
+Это был не Закон Моисея, но учения и традиции, установленные религиозными начальниками, жившими после Моисея, так называемая устная традиция, или Устная Тора. Возможно также, что они (фарисеи и книжники) своим вопросом подразумевали указания со стороны современных Иисусу старцев (старейшин), которые игнорировали Его ученики..
+
+# Они не омывают свои руки.
+
+Речь не шла об обычном мытье рук, но о ритуальном омовении для благочестивых иудеев, установленном традицией. Альтернативный перевод: "они не омывают своих рук должным образом" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Когда едят хлеб.
+
+Выражение "есть хлеб" означает принятие пищи.
+
+Возм. перевод: "когда едят" или "когда садятся есть".
diff --git a/mat/15/03.md b/mat/15/03.md
new file mode 100644
index 00000000..f5ff2163
--- /dev/null
+++ b/mat/15/03.md
@@ -0,0 +1,9 @@
+# Почему ради вашего предания вы нарушаете Божью заповедь?
+
+ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν - "Он же ответил говоря им: почему (ради чего) и вы нарушаете заповедь Божью в угоду (ради) предания (учения) вашего"? Желая обличить фарисеев, Иисус отвечает вопросом на вопрос. Альтернативный перевод: "Я же вижу, что вы отказываетесь подчиняться Божьим заповедям только для того, чтобы соблюсти традиции ваших предков".
+
+Сущ. ἐντολή - "заповедь", "приказание", "наставление", "постановление", "указание"; в Септуагинте (LXX) этим словом переведены евр. מִצְוָה‎, פִּקּוּדִים‎.
+
+...παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν - "...нарушаете заповедь Божью в угоду (ради) предания (учения) вашего"? Если более буквально переводить, то так: "...нарушаете (преступаете) заповедь Божью ЧЕРЕЗ (предл. διὰ) предание ваше"?
+
+Иисус парирует удар: апостолы нарушают неписанную традицию, а фарисеи — заповедь Бога. Это указание на бессмысленность соблюдения законов обрядовой чистоты, если нет моральной праведности. Иисус ставит заповедь (то, что установил Сам Бог) выше преданий людей (толкований этой заповеди).
diff --git a/mat/15/04.md b/mat/15/04.md
new file mode 100644
index 00000000..a7e6d16e
--- /dev/null
+++ b/mat/15/04.md
@@ -0,0 +1,23 @@
+# Общая информация::
+
+В 4-м стихе Иисус четырежды цитирует Тору: Исх. 20:12, Втор. 5:16, Исх. 21:17 и Лев. 20:9, напоминая Своим слушателям, что им должным образом следует относиться к своим родителям.
+
+# Связующее утверждение:
+
+Иисус продолжает отвечать фарисеям.
+
+# Уважай отца и мать.
+
+Гл. τιμάω - 1. оценивать, определять цену; 2. чтить, почитать, уважать, оказывать почесть.
+
+# Кто говорит злые слова.
+
+Гл. κακολογέω (букв.: "плохое" + "говорить") - "злословить", "поносить", "клеветать", "чернить".
+
+# Пусть умрёт
+
+Букв.: "умрёт смертью".
+
+τελευτάω: "кончаться", "умирать". θανάτῳ τελευτάτω: "смертью умрёт".
+
+В грече. тексте употреблена усилительная конструкция ("смертью (пусть) умрёт"). Такие конструкции больше характерны для евр. языка, чем для греч.
diff --git a/mat/15/05.md b/mat/15/05.md
new file mode 100644
index 00000000..0a5b1e56
--- /dev/null
+++ b/mat/15/05.md
@@ -0,0 +1,13 @@
+# А вы говорите
+
+Личное местоимение ("вы") здесь употреблено во множественном числе, поскольку речь идёт о книжниках и фарисеях (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# "То, что ты мог бы взять у меня - это жертва для Бога".
+
+δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς - "Дар Богу то, чем бы ты у меня пользовался".
+
+Гл. ὠφελέω (в пасс. форме) - "оказывать пользу", "помогать", "приносить пользу"; страд. залог - "получать помощь", "извлекать пользу".
+
+Другими словами, фарисеи не хотели ухаживать за своими родителями и якобы жертвовали деньги в храм, вместо того, чтобы следить и ухаживать за стариками.
+
+Таким образом, их родители в старости оказывались без средств к существованию. Следует напомнить, что в Древнем Израиле не было пенсий и пенсионных фондов, а поэтому родители в старости находились на иждивении своих детей. Фарисеи учили, что Храм важнее, чем забота о престарелых родителях (хотя это - тоже почтение к родителям).
diff --git a/mat/15/06.md b/mat/15/06.md
new file mode 100644
index 00000000..67f7df22
--- /dev/null
+++ b/mat/15/06.md
@@ -0,0 +1,31 @@
+# Связующее утверждение:
+
+Иисус продолжает обличать фарисеев в несоблюдении заповедей Господних.
+
+# Тот может и не уважать своего отца
+
+Возможен и такой перевод: "Но вы учите, что человек может не чтить своих родителей и не оказывать им материальной поддержки, если то, что он должен был им дать, было пожертвовано Богу" (см. [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]]). Такая жертва Богу не нужна.
+
+# Может и не уважать своего отца.
+
+Под "отцом" имеются в виду вообще "родители". В Византийских же греч. рукописях говорится так: "может не уважать отца своего или мать свою".
+
+То есть религиозные начальники учили, что человек мог не оказывать должного почтения своим родителям через материальную поддержку (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Вы устранили Божью заповедь.
+
+Точнее можно сказать, "вы устранили (упразднили, отменили) слово Бога".
+
+Гл. ἀκυρόω: "отменять", "устранять", "объявлять недействительным".
+
+В Византийских рукописях вм. "слово" (ЛОГОС) стоит "заповедь" (ЭНТОЛЭ).
+
+Другими словами, "Вы, фарисеи, таким образом, отказались исполнять пятую Божью заповедь: "Почитай отца и мать"".
+
+Здесь (в контексте отрывка) «слово Бога» относится конкретно к десяти Божьим заповедям. Альтернативный перевод: «вы обращались со словом Божьим, как если бы оно было недействительным» или «вы игнорировали Божьи заповеди».
+
+# Вашим преданием.
+
+"Ради (в угоду) соблюдения своего предания (традиции)".
+
+Здесь «слово Божье» относится конкретно к Божьим заповедям. Альтернативный перевод: «вы обращались со словом Божьим, как если бы оно было недействительным» или «вы игнорировали Божьи заповеди»
diff --git a/mat/15/07.md b/mat/15/07.md
new file mode 100644
index 00000000..bfc9a60a
--- /dev/null
+++ b/mat/15/07.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Общая информация: В стихах 8 и 9 Иисус цитирует пророка Исайю (29:13), чтобы обличать фарисеев и книжников.
+
+# Лицемеры.
+
+Сущ. ὑποκριτής - "притворщик", "лицемер", "симулянт", "актёр".
+
+# Хорошо пророчествовал о вас Исайя.
+
+Возм. перевод: "Исаия сказал правду, когда пророчествовал о вас" или "верно пророчествовал о вас Исайя".
diff --git a/mat/15/08.md b/mat/15/08.md
new file mode 100644
index 00000000..a001fdb4
--- /dev/null
+++ b/mat/15/08.md
@@ -0,0 +1,21 @@
+# Эти люди приближаются ко Мне только словами и чтут Меня языком.
+
+Ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν - "приближается ко Мне народ этот устами (ртом) своим".
+
+Можно сказать: "Этот народ приближается ко мне (лишь) устами (т.е. на словах)".
+
+Сущ. στόμα - "рот", "уста"; "слова".
+
+τοῖς χείλεσίν με τιμα - букв.: "губами Меня чтут (уважают)". Гл. τιμάω - 1. оценивать, определять цену; 2. чтить, почитать, уважать, оказывать почесть.
+
+"Чтить языком" - значит "говорить правильные слова". Можно сказать: "Эти люди только говорят обо Мне правильно" или "Эти люди чтут меня (лишь) на словах". (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Мне... Меня.
+
+Речь идёт о Боге.
+
+# А их сердца далеки от Меня.
+
+Под "сердцами" подразумеваются человеческие мысли и чувства.
+
+В этом стихе говорится о том, что современники Иисуса на словах чтили Бога, но на самом деле не повиновались Его заповедям (их сердце - мысли - было далеко от Него). Более того, в Ис. 29:13 говорится о том, что "изучение заповедей человеческих" - это то, что неугодно Богу, это то, за что Он осуждает Свой народ!
diff --git a/mat/15/09.md b/mat/15/09.md
new file mode 100644
index 00000000..c4f584d9
--- /dev/null
+++ b/mat/15/09.md
@@ -0,0 +1,13 @@
+# Но напрасно чтут Меня.
+
+Гл. σέβω - "чтить", "почитать", "поклоняться"; прич. "богобоязненный", "набожный". Альт. перевод: "Их хвала ничего для Меня не значит" или "они только притворяются, что чтут Меня".
+
+# Учат учениям и человеческим заповедям.
+
+В греч. так (...διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων) букв.: "...учащий научениям, заповедям людей (человеческим)".
+
+Сущ. διδασκαλία - 1. учение, доктрина, наставление; 2. преподавание, обучение, учительство.
+
+Сущ. ἔνταλμα - "указание", "предписание", "заповедь", "наставление".
+
+Итак, всю фразу можно ещё и так перевести: "...учат правилам, которые были установлены людьми".
diff --git a/mat/15/10.md b/mat/15/10.md
new file mode 100644
index 00000000..ac08b433
--- /dev/null
+++ b/mat/15/10.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Иисус, возможно, отворачивается от фарисеев, так как уже сказал им всё, что хотел сказать, и начинает учить народ и Своих учеников о том, что действительно оскверняет человека. В Своём наставлении Он говорит, почему фарисеи и книжники были неправы, подвергая Его критике.
diff --git a/mat/15/11.md b/mat/15/11.md
new file mode 100644
index 00000000..61c0d780
--- /dev/null
+++ b/mat/15/11.md
@@ -0,0 +1,7 @@
+# Человека оскверняет не то, что входит в него, но то, что выходит из него
+
+Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον· ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος, τοῦτο κοινοῖ τὸν ἄνθρωπον. - букв.: "Не входящее в рот оскверняет (делает нечистым) человека, но исходящее изо рта: оно (или "вот что"/"оно-то") оскверняет (делает нечистым) человека".
+
+Гл. κοινόω - "осквернять", "делать или почитать нечистым".
+
+Иисус противопоставляет все, что входит в человека (т.е. мысли, пища, питьё), тому, что выходит из него (т.е. выделения, нечистоты, слова). Все то, что выходит по-настоящему говорит о человеке, а не то, что в него вошло, так как проследить, что именно вошло в человека, весьма сложно. Зато увидеть то, что из человека вышло (не считая физического),  мысли, поступки, дела, - очень легко. По ним-то и судят о человеке.
diff --git a/mat/15/12.md b/mat/15/12.md
new file mode 100644
index 00000000..5e218446
--- /dev/null
+++ b/mat/15/12.md
@@ -0,0 +1,7 @@
+# Фарисеи, когда услышали эти слова, возмутились.
+
+Гл. σκανδαλίζω: 1. "вводить в искушение", "соблазнять", "вводить в грех", "быть камнем преткновения";
+
+2. "оскорблять", "раздражать", "обижать", "задевать", "возмущать". Можно сказать: "...фарисеи пришли в негодование (оскорбились) от Твоих слов" или "...Твои слова обидели фарисеев" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Важно отметить, что возмутились (оскорбились) не все присутствовавшие при разговоре-споре, а лишь фарисеи.
diff --git a/mat/15/13.md b/mat/15/13.md
new file mode 100644
index 00000000..bfcc3b39
--- /dev/null
+++ b/mat/15/13.md
@@ -0,0 +1,13 @@
+# Любое растение, которое посадил не Отец Мой Небесный, будет вырвано с корнем.
+
+Небесный, будет вырвано с корнем. Это метафора: Иисус хотел сказать, что фарисеи никогда не принадлежали Богу, поэтому Господь их отвергнет (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Отец Мой Небесный.
+
+Это важный эпитет Бога в Библии; в Евангелии Матфея им раскрываются взаимоотношения между Богом и Иисусом (см. [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]).
+
+# Будет вырвано с корнем.
+
+Вместо страдательного залога можно употребить действительный: "Мой Отец вырвет", "уничтожит" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Здесь Иисус снова ссылается на Исайю (см. 60:21, 61:3), сравнивавшего Израиль с "насаждением" Господа. Но не все "насаждения" (растения) - от Небесного Отца.
diff --git a/mat/15/14.md b/mat/15/14.md
new file mode 100644
index 00000000..51068fe9
--- /dev/null
+++ b/mat/15/14.md
@@ -0,0 +1,13 @@
+# Оставьте их
+
+"Их" - то есть "фарисеев".
+
+Слепые поводыри слепых.
+
+Сущ. ὁδηγός: "проводник", "путеводитель", "ведущий". Человек (или животное), ведущий, помогающий вести слепого, называется поводырём.
+
+Прил τυφλός: "слепой от рождения либо после травмы"; как сущ. "слепец". Слепой технически не может вести слепого, потому что в этом нет логики, и это просто опасно для обоих. Слепого может вести только тот, кто видит. В этом и заключён сарказм Иисуса.
+
+Если слепой ведёт слепого, то оба упадут в яму.
+
+Иисус использует новое сравнение в отношении фарисеев. Он говорит, что они не понимают Божьих заповедей и не знают, как угождать Богу, поэтому никогда не смогут научить этому других людей (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/15/15.md b/mat/15/15.md
new file mode 100644
index 00000000..2e739411
--- /dev/null
+++ b/mat/15/15.md
@@ -0,0 +1,9 @@
+# Связующее утверждение:
+
+Пётр просит Иисуса объяснить притчу, о которой говорится ранее (т.е. беседу с фарисеями и книжниками Иерусалимскими).
+
+# Нам.
+
+Или: "нам, Твоим ученикам".
+
+Ученики так и не поняли слов Иисуса (от которых соблазнились фарисеи). Иисус хоть и говорил иносказательно, ссылаясь на Исайю, но давал Своё разъяснение. Фарисеи и книжники, сведущие в Писаниях, должны были прекрасно понимать, о чём речь! И, уча их (и народ) о чистоте и соблюдении сути заповедей, Иисус говорил вполне ясно и об очевидных (прописных) вещах. А ученики восприняли всё это, по-видимому, как очередную притчу.
diff --git a/mat/15/16.md b/mat/15/16.md
new file mode 100644
index 00000000..86ab7f92
--- /dev/null
+++ b/mat/15/16.md
@@ -0,0 +1,7 @@
+# Неужели и вы до сих пор ещё не понимаете?
+
+Ὁ δὲ Ἰησοῦς εἶπεν, Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; - "Иисус же сказал: "Всё ещё и вы непонятливые есть"?.
+
+Можно понимать фразу Иисуса так: "неужели даже в этот важный момент вы ничего не понимаете?" или "...вы всё ещё столь непонятливы"?
+
+Иисус удивлён тому, что ученики до сих пор не поняли то, что Он имел в виду и чему учил.
diff --git a/mat/15/17.md b/mat/15/17.md
new file mode 100644
index 00000000..4a44def8
--- /dev/null
+++ b/mat/15/17.md
@@ -0,0 +1,21 @@
+# Разве не понимаете.
+
+Иисус использует риторический вопрос для обличения в непонимании притчи. Альтернативный перевод: "Вы должны понимать, что" (см. [[rc://*/ta/man/translate/figs-rquestion]])..
+
+# Попадает в желудок.
+
+εἰς τὴν κοιλίαν χωρεῖ - "в желудок проходит".
+
+Сущ. κοιλία - 1. живот (брюшная полость), желудок, внутренности; 2. чрево, утроба.
+
+Гл. χωρέω - 1. давать место, уступать, отходить; 2. идти, продвигаться, направляться, проходить; 3. вмещать, содержать (в себе).
+
+Возм. перевод: "попадает вовнутрь".
+
+# И выходит вон.
+
+καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; - "и в отхожее место выбрасывается/извергается".
+
+Сущ. ἀφεδρών - "отхожее место", "уборная", "туалет", "канализация".
+
+Это эвфемизм для понятия "нечистоты, выходящей из человека". Речь идёт о еде, которая, как считали современники Иисуса, оскверняет человека, делает его нечистым.
diff --git a/mat/15/18.md b/mat/15/18.md
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+# Что исходит изо рта.
+
+Букв. "Исходящее же изо рта/уст".
+
+Речь идёт о словах. Альтернативный перевод: "но слова, которые человек произносит" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Но, если возможно, при переводе следует оставить буквальный смысл фразы.
+
+# Исходит из сердца.
+
+Под "сердцем" подразумевается внутренняя сущность людей. Альтернативный перевод: "изнутри человека" или "из человеческого разума" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Это оскверняет человека.
+
+В греч. тексте (κἀκεῖνα κοινοῖ τὸν ἄνθρωπον) используется усилительная конструкция с указательным местоимением κἀκεῖνος ("и тот", "тот тоже"): "это тоже оскверняет человека", "это и делает человека нечистым" или "именно это оскверняет человека", "вот оно-то и оскверняет человека".
diff --git a/mat/15/19.md b/mat/15/19.md
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+# Общая информация:
+
+Иисус перечисляет те пороки, которые, прежде чем перерасти в действия, зарождаются в сердце/разуме человека.
+
+# Злые мысли.
+
+Сущ. διαλογισμός - 1. размышление, помышление, мысль, мнение, рассуждение; 2. сомнение, спор.
+
+# Убийства.
+
+Сущ. φόνος - "убийство".
+
+# Супружеская неверность.
+
+Сущ. μοιχεία - "прелюбодеяние" (нарушение супружеской верности), "совращение чужой жены".
+
+# Разврат.
+
+Сущ. πορνεία - "блуд" (любые незаконные сексуальные отношения), "блудодеяние", "любодеяние", "разврат", "проституция".
+
+# Кражи.
+
+Сущ. κλοπή - "кража", "воровство", "хищение".
+
+# Лжесвидетельства.
+
+Сущ. ψευδομαρτυρία - "лжесвидетельство".
+
+# Оскорбления.
+
+Сущ. βλασφημία - "хула", "поношение", "богохульство", "злоречие", "укоризненное злословие".
+
+Это действие может быть направлено как на Бога, так и на человека..
diff --git a/mat/15/20.md b/mat/15/20.md
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+# Есть немытыми руками.
+
+Прил. ἄνιπτος: "неумытый" (т.е. церемониально нечистый). Возможно: "грязный".
+
+Речь здесь идёт о ритуальном омовении рук, установленном древней иудейской традицией. Согласно учению Иисуса, грязные руки не относятся к тому, что выходит из человека, а потому не может его осквернять.
diff --git a/mat/15/21.md b/mat/15/21.md
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+# Иисус удалился
+
+Иисус удалился вместе с учениками в сторону городов Тир и Сидон и сопредельных с ними территорий (букв.: "пределы/территории Тира и Сидона"). Евангелист Матфей не говорит, дошёл ли в конечном итоге Иисус до этой местности или нет. Он указывает лишь направление движения Иисуса и Его учеников.
+
+Это были финикийские города. Данная территория у иудеев ассоциировалась с язычниками (т.е., по еврейским меркам, с людьми нечистыми!).
+
+Интересно и то, что в этих местах, как мы увидим ниже, суть мессианского служения Иисуса будет понята женщиной-язычницей, а духовные лидеры Израиля отказывались принять Его (см. ранее в главе, ст. 1-20).
+
+Можно ещё и так сказать: "Иисус вместе со Своими учениками отправился" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/15/22.md b/mat/15/22.md
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+# Из тех мест вышла женщина хананеянка...
+
+В повествовании появляется новое действующее лицо, хананеянка. Альтернативный перевод: "И вот одна женщина-хананеянка пришла к Иисусу".
+
+Из тех мест вышла женщина хананеянка.
+
+Прил. Χανααναῖος: "Хананеянин". Можно и так понимать высказывание: "Женщина, которая жила в том регионе и принадлежала к ханаанскому народу" (как страна Ханаан к тому времени уже не существовал, но та женщина была из народа, жившего близ городов Тира и Сидона).
+
+# Помилуй меня.
+
+Гл. ἐλεέω: "сочувствовать", "жалеть", "иметь сострадание", "помиловать", "умилосердиться". Женщина просила Иисуса о помощи: "Имей сострадание ко мне"! Можно сказать: "Сжалься надо мной и исцели мою дочь" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Сын Давида.
+
+Иисус не был непосредственно сыном Давида, так как Он не родился от Давида, поэтому данное выражение можно перевести как: "потомок Давида, из рода Давида". Имейте в виду, что выражение "Сын Давида" употребляется, когда речь идёт о Мессии, и та женщина именно это подразумевала, обращаясь к Иисусу.
+
+# Мою дочь жестоко мучает демон.
+
+Нар. κακῶς - "плохо", "худо", "тяжко", "тяжело", "жестоко"; с гл. ἔχω обозн. - "болеть".
+
+Гл. δαιμονίζομαι (в пасс. форме): "бесноваться", "быть одержимым демоном" (бесом) т.е. "быть во власти демона" (беса).
+
+Или: "нечистый дух мучает мою дочь", "мою дочь сильно мучает злой дух".
diff --git a/mat/15/23.md b/mat/15/23.md
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+# Но Он не отвечал ей ни слова.
+
+Или: "Но Он молчал" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Иисус поступил так не потому, что был жестокосердным, но потому, что планировал явить Свою славу через эту женщину, однако не сразу.
+
+# Прогони её.
+
+Гл. ἀπολύω (здесь в повелит. наклонении) - 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср.з. уходить, удаляться.
+
+Ученики просят Иисуса отпустить (отослать) женщину, которая шла за ними и кричала (скорее всего, умоляя о помощи), т.к., по их логике, в затруднительных ситуациях это - самое подходящее решение проблемы: "нет человека - нет проблемы". Кстати, незадолго до насыщения 5000 людей (см. гл. 14) они предлагали Иисусу сделать то же самое...
diff --git a/mat/15/24.md b/mat/15/24.md
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+++ b/mat/15/24.md
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+# Я послан
+
+Я послан. Здесь можно употребить действительный залог: "Бог послал Меня" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# К погибшим овцам из дома Израиля.
+
+εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. - "к овцам потерянным/заблудившимся дома Израиля".
+
+Прич. от гл. ἀπόλλυμι - "губить", "уничтожать", "истреблять", "разрушать", "предавать смерти", "терять"; ср.з. также "погибать", "потеряться", "пропадать".
+
+Иисус сравнивает израильский народ с овцами, которые ушли от своего пастуха или были потеряны, остались без попечения. См., как вы перевели аналогичную мысль в Матфея 10:6. (см.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Иисус не отказывает язычнице, но говорит о приоритете в Своем служении: Он, прежде всего, пришёл к дому Израиля, т.е. к евреям (см. Матфея 10:6 - там та же мысль!). По всей видимости, под "потерянными овцами" следует понимать не греховность людей времён Иисуса, а отсутствие настоящих пастырей (ср. 9:36 // Ис. 53:6а, Иер. 50:6, Иез. 34:5-6), ведь ранее Он показал, что фарисеи и книжники не могут вести за собой народ, поскольку сами духовно слепы и не понимают сути Закона Моисеева и заповедей.
diff --git a/mat/15/25.md b/mat/15/25.md
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+++ b/mat/15/25.md
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+# Поклонилась Ему
+
+προσεκύνησεν от гл. προσκυνέω - "поклоняться", "кланяться", "воздавать почесть", "упав на колени, поклониться до земли".
+
+Этот глагол предполагает выражение глубокого уважения и смирения по отношению к царям, а также употребляется в Библии по отношению к Господу Богу (в контексте поклонения), Которому полагалось воздавать царские почести.
+
+Мы не знаем, склоняется эта женщина в знак глубокого почтения к Иисуса или признавая Его Мессией.
+
+Возможно, Матфей хотел показать и то, и другое. Несомненно, этим жестом женщина выразила своё глубокое почтение к Иисусу (см. [[rc://*/ta/man/translate/translate-symaction]]).
diff --git a/mat/15/26.md b/mat/15/26.md
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+++ b/mat/15/26.md
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+# Но Он ответил: «Нехорошо взять хлеб у детей и бросить собакам».
+
+Иисус отвечает женщине с помощью пословицы. На самом деле, Он имеет в виду, что нехорошо взять то, что принадлежит евреям и отдать это язычникам (см. [[rc://*/ta/man/translate/writing-proverbs]]).
+
+Комментаторы понимают под хлебом "мессианские благословения", под детьми - Израиль, а под псами - язычников, которым даже и не стоит мечтать о благословениях Божьих.
+
+Собакам.
+
+# Хлеб у детей.
+
+Здесь слово "хлеб" относится к еде в целом. Альтернативный перевод: "пищу у детей" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+# Собакам.
+
+Сущ. κυνάριον - "пёсик", "щенок", "маленькая собачка" (Это домашняя или комнатная собака, в отличие от дворовой или сторожевой).
+
+Евреи считали собак нечистыми животными. В данном случае это слово употребляется в значении "язычникам". В иудаизме времён Иисуса евреи нередко называли язычников "псами".
diff --git a/mat/15/27.md b/mat/15/27.md
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+++ b/mat/15/27.md
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+# Но и собаки едят крохи, которые падают со стола их хозяев.
+
+Женщина даёт Иисусу ответ, используя тот же образ, что употребил Он. Она имеет в виду, что язычники должны иметь возможность получить хотя бы немного (крохи) из того, что предназначено для Божьего народа (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Собаки.
+
+Речь идёт о домашнем животном. См, как вы перевели это слово в [Матфея 15:26](../15/26.md).
diff --git a/mat/15/28.md b/mat/15/28.md
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+# Пусть будет тебе
+
+γενηθήτω σοι ὡς θέλεις - "да сбудется тебе как желаешь".
+
+# И её дочь... исцелилась.
+
+Здесь можно употребить действительный залог: "Иисус исцелил её дочь" или "и её дочь стала здоровой" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# В тот же миг.
+
+Букв.: "в тот час".
+
+Это идиома, употребляющаяся в значении "немедленно" или "сразу же" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+Иисус похвалил веру и неотступность женщины-язычницы. Она посредством веры в Иисуса смогла разделить благословения, изначально предназначенные Израилю!
diff --git a/mat/15/29.md b/mat/15/29.md
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+++ b/mat/15/29.md
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+# Общая информация:
+
+Из повествования Матфея все выглядит так, что Иисус проделал огромное расстояние, только чтобы исцелить дочь хананеянки. В последующих стихах даётся информация о том, что делал Иисус перед тем, как чудесным образом накормил четыре тысячи человек (см. [[rc://*/ta/man/translate/writing-background]]).
diff --git a/mat/15/30.md b/mat/15/30.md
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+++ b/mat/15/30.md
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+# Множество народа.
+
+Букв.: "Толпы великие". То есть речь идёт об очень большом количестве народа.
+
+# Хромые, слепые, немые, калеки.
+
+Прил. χωλός - "хромоногий", "хромой", "одноногий". Прил. τυφλός - "слепой"; как сущ. "слепец".
+
+Прил. κυλλός - "кривой", "хромой", "увечный", "деформированный" (говорится о теле, которое по какой-либо причине является ненормальным и не может быть использовано).
+
+Прил. κωφός - "бесчувственный" (1. немой; 2. глухой).
+
+Возможное понимание фразы: "люди, не способные ходить, видеть, говорить, а также увечные".
+
+# Их положили к ногам Иисуса.
+
+Вероятно, некоторые из этих больных людей не могли передвигаться самостоятельно, поэтому, когда близкие или друзья приносили их к Иисусу, они клали их на землю перед ним. Альтернативный перевод: "толпы людей клали больных людей на землю перед Иисусом".
diff --git a/mat/15/31.md b/mat/15/31.md
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+++ b/mat/15/31.md
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+# Поэтому народ удивлялся.
+
+ὥστε τὸν ὄχλον θαυμάσαι - букв.: "так что толпы/народ поражались". Гл. Θαυμάζω - "удивляться", "изумляться", "поражаться", "дивиться", "недоумевать". Речь идёт о глубоком удивлении и недоумение, граничащем со страхом из-за того, что Иисус исцелил многих больных (с разными диагнозами).
+
+# И прославляли Бога Израиля.
+
+καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ. - "и славили/величали (т.е. это делали толпы) Бога Израиля".
+
+Гл. δοξάζω- "славить", "прославлять"; "признавать славным", "почитать славным", "делать славным", "наделять славою".
+
+Народ понял, что дела Иисуса - от Бога (в отличие от фарисеев).
diff --git a/mat/15/32.md b/mat/15/32.md
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+++ b/mat/15/32.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Матфей начинает рассказывать о том, как Иисус накормил четыре тысячи человек семью хлебами и несколькими рыбками.
+
+# Не хочу отпустить их голодными, чтобы они не ослабели в дороге.
+
+Гл. ἐκλύω (здесь в пасс. форме): "развязывать", "расслаблять"; страд. "изнурять", "ослаблять", "унывать". Другими словами: "не хочу оставлять их без еды, потому что они могут погибнуть от голода по дороге".
diff --git a/mat/15/33.md b/mat/15/33.md
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--- /dev/null
+++ b/mat/15/33.md
@@ -0,0 +1,7 @@
+# Где нам взять в пустыне столько хлеба, чтобы накормить такое количество народа?
+
+Сущ. ἐρημία: "пустыня", "покинутое или уединенное место". Ученики имели в виду, что в пустынном месте негде было достать пищу, т.к. там никто не жил (т.е. негде было даже её достать). Альтернативный перевод: "Поблизости нет места, где бы мы могли купить достаточное количество пищи для такого большого числа людей" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Народа.
+
+Сущ. ὄχλος - "множество народа", "толпа", "многолюдство", "масса людей", "люд(и)".
diff --git a/mat/15/34.md b/mat/15/34.md
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--- /dev/null
+++ b/mat/15/34.md
@@ -0,0 +1,5 @@
+# Семь, и немного рыбок.
+
+Сущ. ἰχΘύδιον (уменьшительное) - "рыбка".
+
+Ученики пренебрежительно говорят о своих припасах. Можно уточнить: "семь хлебов и несколько маленьких рыб" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mat/15/35.md b/mat/15/35.md
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+# Повелел сесть на землю.
+
+Гл. παραγγέλλω - "приказывать", "заповедовать", "повелевать", "наставлять", "увещевать". Гл. ἀναπίπτω - 1. ложиться, возлежать; 2. преклоняться; 3. сесть, прилечь для еды (указывает скорее на действие, чем на состояние).
+
+Используйте выражение, употребляющееся в вашем языке, когда говорится о том, что люди едят без стола (оно может указывать на сидячее или лежачее их положение).
diff --git a/mat/15/36.md b/mat/15/36.md
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+# Иисус взял семь хлебов и рыбок.
+
+"Иисус взял в руки семь хлебов и рыб".
+
+Сущ. ἰχΘύς - "рыба" (а не уменьшительное, как в ст. 34).
+
+# Преломил.
+
+Гл. κλάω: "ломать", "отламывать", "переламывать", "преломлять", "разламывать". "Иисус разломил на две или несколько частей"... Он сделал это для удобства, чтобы удобнее было есть.
+
+# Дал.
+
+Гл. δίδωμι: "давать", "отдавать", "подавать", "выдавать", "раздавать", "наделять", "уступать", "позволять".
+
+Конец стиха так можно перевести: "Он (Иисус) отдал эту еду ученикам, а ученики - народу (толпе)".
diff --git a/mat/15/37.md b/mat/15/37.md
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+# Общая информация:
+
+Матфей показывает, что ели все (всем хватило). И не просто ели (кому что досталось), а наелись! Более того собрали множество остатков еды.
+
+# Все... насытились.
+
+Гл. χορτάζω (в пасс. форме здесь) - "кормить", "питать", "насыщать"; в пасс. "наесться досыта", "быть сытым".
+
+# Оставшихся кусков.
+
+# Гл. περισσεύω - 1. перех. приумножать, обогащать, достигать избытка или изобилия; страд. иметь в избытке, обогащаться; 2. неперех. жить в избытке или изобилии, переизбыточествовать, изобиловать, иметь в избытке или изобилии, умножаться, превосходить, оставаться. Сущ. κλάσμα - "кусок", "обломок".
+
+# Полных корзин.
+
+Сущ. σπυρίς - "корзинка", "плетенка" (корзина, короб из гибких прутьев, который использовался для переноски рыбы или фруктов).
+
+Прил. πλήρης - "полный", "исполненный", "наполненный".
diff --git a/mat/15/38.md b/mat/15/38.md
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+# Тех, кто ел...
+
+"Людей, евших с Иисусом пищу в тот день..."
+
+# Было четыре тысячи человек.
+
+"было 4,000 мужчин".
+
+Всего же было примерно 8.000-12.000 человек (с учётом женщин и детей) (см. [[rc://*/ta/man/translate/translate-numbers]]).
diff --git a/mat/15/39.md b/mat/15/39.md
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+++ b/mat/15/39.md
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+# Прибыл в местность
+
+"прибыл в область".
+
+# Магдалы
+
+Магдала — деревня на западном побережье Галилейского моря между Капернаумом и Тивериадой. (см. [[rc://*/ta/man/translate/translate-names]]).
diff --git a/mat/15/intro.md b/mat/15/intro.md
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+# Матфея 15 Общие замечания
+
+## Оформление
+
+Иногда поэтические строки печатаются с небольшим отступом вправо для их отделения от основного текста. Именно так в английской ULB оформлены стихи 15:8-9, являющиеся ветхозаветной цитатой.
+
+## Важные концепции
+
+### "Предание старцев"
+
+Под «преданием старцев» подразумеваются устные предписания, установленные религиозными начальниками. Цель данных уставов состояла в том, чтобы контролировать соблюдение Закона Моисея народом. Поскольку религиозные начальники зачастую стремились соблюдать данные правила больше, чем Божьи заповеди, Иисус обличал книжников и фарисеев, что вызывало в них яростное негодование (см. [[rc://*/tw/dict/bible/kt/lawofmoses]]).
+
+### Иудеи и язычники
+
+Иудеи, жившие во времена Иисуса, считали, что только их народ способен угождать Богу. Через исцеление дочери хананеянки Иисус продемонстрировал Своим последователям, что Он готов принимать как иудеев, так и язычников.
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### Овцы
+
+В Библии Божий народ часто сравнивается с овцами, нуждающимися в заботе из-за недостаточно развитого зрения и беспомощности перед хищными животными (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+## Ссылки:
+
+  * **[Матфея 15:01 Замечания](./01.md)**
+
+**[<<](../14/intro.md) | [>>](../16/intro.md)**
diff --git a/mat/16/01.md b/mat/16/01.md
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+# Общая информация:
+
+Здесь обозначено начало встречи Иисуса с фарисеями и саддукеями. Впервые в рассказах Матфея появляются саддукеи. "Саддукеи были представителями священнической элиты". Чем ближе к концу Евангелия от Матфея, тем более представительной и жестокой становится оппозиция Иисуса.
+
+# Искушали Его (Иисуса).
+
+πειράζω: 1. "пытаться", "делать попытку"; 2. "испытывать", "подвергать испытанию"; 3. "искушать", "пытаться совратить или уловить"; как сущ. "искуситель". Фарисеи и саддукеи не могли стоять в стороне и смотреть как Иисус завоевывает толпы людей. Они постоянно пытались подорвать Его авторитет перед народом, чтобы лишить Его поддержки.
+
+# Знак (знамение).
+
+Сущ. σημεῖον - "знамение", "знак", "признак", в Септуагинте (LXX) этим словом переведено евр. אוֹת‎. В этот раз от Иисуса требуют знака (знамения) с неба. Чудеса Иисуса не убедили духовную элиту, поэтому они потребовали от Него что-то большее. Речь идёт о знаке-подтверждении мессианства Иисуса.
diff --git a/mat/16/02.md b/mat/16/02.md
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+# Вечером вы говорите.
+
+Иисус начинает говорить с ними о природных явлениях. Альтернативный перевод: «Если небо краснеет по вечерам, это значит, что погода будет хорошая» или «Если небо красное, когда солнце садится, это означает, что завтра погода будет хорошая». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Вечером.
+
+ὄψιος: "поздний вечер".
+
+# Хорошая погода.
+
+εὐδία: "хорошая погода" (теплая, ясная, тихая погода).
+
+# Потому что небо красное.
+
+πυρράζω: "быть огненного цвета", "быть огненно-красным","быть багрово-красным". У евреев существовала примета: если на закате цвет неба окрасился в багрово-красный, это означает, что на следующий день погода будет ясная и безветренная.
diff --git a/mat/16/03.md b/mat/16/03.md
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+# Связующее утверждение:
+
+Иисус продолжает отвечать фарисеям и саддукеям.
+
+# И утром.
+
+Ситуация может быть сформулирована более четко. Альтернативный перевод: «Если небо красное по утрам» или «Если небо красное, когда солнце встаёт». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Ненастье.
+
+"Облачная, ветреная погода". Сущ. χειμών - 1. "ненастье", "буря", "непогода"; 2. "зима".
+
+# Небо багровое.
+
+«Красное и облачное»
+
+# Различать вид неба вы умеете.
+
+«Вы знаете, как правильно смотреть на небо и определять, какая погода вас ожидает»
+
+# А признаки времён не можете.
+
+«Но вы не знаете, как смотреть на происходящее прямо перед вами, и определять, что это означает». "По всей видимости Иисус говорит о том, что Его оппоненты не способны разглядеть явных признаков наступающей мессианской эпохи (времени)".
diff --git a/mat/16/04.md b/mat/16/04.md
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+++ b/mat/16/04.md
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+# Злое и развращённое поколение ищет знак ... не будет дан ему
+
+"Иисус повторяет то, что уже было сказано в Матфея 12:39-41 и говорит о нынешнем поколении. Альтернативный перевод: «Вы - злое и прелюбодейное поколение, которое требует от меня знака ... не будет дано вам». Смотрите, как вы перевели это в [Матфея 12:39](https://v-mast.com/events/12/39.md). (См: [[rc://*/ta/man/translate/figs-123person]])
+
+Злое и развращённое поколение.
+
+Здесь «развращённый» является метафорой, означающей неверных Богу людей. Посмотрите, как вы перевели это в [Матфея 12:39](https://v-mast.com/events/12/39.md). Альтернативный перевод: «Неверное поколение» или «Безбожное поколение». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Знак не будет дан ему.
+
+Иисус не дал им знака, потому что не смотря на то, что Он уже совершил много чудес, они отказывались Ему верить. Это можно перефразировать в активной форме. Посмотрите, как вы перевели это в [Матфея 12:39](https://v-mast.com/events/12/39.md). Альтернативный перевод: «Я не буду давать знаков» или «Бог не даст вам знак». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Кроме знака пророка Ионы.
+
+«Кроме того же знамения, которое Бог дал Пророку Ионе». Посмотрите, как вы перевели это в [Матфея 12:39](https://v-mast.com/events/12/39.md). Иисус имеет в виду воскресение". Оставив их, Он ушёл. То, что Иисус уходит от них, будет служить прообразом будущего суда. К сказанному Им нечего прибавить.
diff --git a/mat/16/05.md b/mat/16/05.md
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+++ b/mat/16/05.md
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+# Связующее утверждение:
+
+Здесь начинается новое действие. Иисус использует возможность предупредить своих учеников о том, как ведут себя и учат фарисеи и саддукеи.
+
+# На другую сторону.
+
+Καὶ ἐλθόντες οἱ μαθηταὶ εἰς τὸ πέραν - "И пришли ученики на противоположную сторону". Скорее всего, они пришли туда не на лодке, а пешком. Альтернативный перевод: «на другую сторону озера» или «на другую сторону Галилейского моря». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/mat/16/06.md b/mat/16/06.md
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+++ b/mat/16/06.md
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+# Берегитесь (остерегайтесь) закваски фарисеев и саддукеев.
+
+Из-за того, что ученики забыли взять хлеб, возможно они стали думать, как его сделать (испечь). Видя это, Иисус начинает Своё учение.
+
+προσέχω: 1. "обращать внимание", "внимать"; 2. "беречься", "остерегаться".
+
+ζύμη: "закваска", "дрожжи".
+
+Здесь «закваска» - это метафора, которая относится к неправильному учению. Переведите здесь это слово как «закваска», не объясняя его значение в своем переводе. Этот смысл будет прояснен в 16:12. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/16/07.md b/mat/16/07.md
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+++ b/mat/16/07.md
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+# Они размышляли между собой.
+
+«Они обсуждали это друг с другом» или «они думали об этом».
+
+Гл. διαλογίζομαι - 1. размышлять, соображать, рассчитывать, помышлять, думать; 2. обсуждать, обговаривать, дискуссировать, рассуждать; этот гл. в Септуагинте (LXX) передаёт евр. חשׂב‎. Это значит. Этого в греч. рукописях нет. Там так (букв.): "...что хлебов мы не взяли".
diff --git a/mat/16/08.md b/mat/16/08.md
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+++ b/mat/16/08.md
@@ -0,0 +1,9 @@
+# Маловерные
+
+ὀλιγόπιστος: "маловерный", как сущ. "маловер".
+
+«Ваша вера так мала». Иисус таким образом обращается к своим ученикам, потому что их беспокойство о забытом хлебе показывает, насколько мало они верят в Иисуса и в Его способность обеспечить их. Посмотрите, как вы перевели это в Матфея 6:30. "Реакция учеников и ответ Иисуса показывает, что ученики, буквально истолковав предостережение о закваске (учении) фарисейской, не поняли его смысла. В этом проявилось их маловерие".
+
+Почему рассуждаете ... не взяли хлеб?
+
+Иисус использует вопрос, чтобы упрекнуть своих учеников за то, что они не поняли, что Он только что сказал им. Альтернативный перевод: «Я разочарован тем, что вы думаете, что я говорил о закваске фарисеев и саддукеев, потому что вы забыли взять с собой хлеб». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/16/09.md b/mat/16/09.md
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+++ b/mat/16/09.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает предостерегать своих учеников от фарисеев и саддукеев.
+
+# Разве вы до сих пор не понимаете и не помните ... вы набрали?
+
+Иисус использует вопрос, чтобы упрекнуть своих учеников. Альтернативный перевод: «Конечно же, вы помните ... вы собрали!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Пяти тысяч.
+
+«5000». (См: [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/mat/16/10.md b/mat/16/10.md
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--- /dev/null
+++ b/mat/16/10.md
@@ -0,0 +1,9 @@
+# Четырёх тысяч.
+
+«4000». (См: [[rc://*/ta/man/translate/translate-numbers]])
+
+# И о семи хлебах ... вы набрали?
+
+«Вы также не помните семь хлебов ... вы собрали?» Иисус использует вопрос, чтобы упрекнуть своих учеников. Альтернативный перевод: «Конечно же, вы также помните семь хлебов ... вы собрали!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+"Иисус напоминает ученикам два чуда с умножением пищи, свидетелями которому они были. Он упрекает их в том, что несмотря на это они всё ещё заботятся о пище (см. Матфея 6:25), находясь с Ним рядом.
diff --git a/mat/16/11.md b/mat/16/11.md
new file mode 100644
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+++ b/mat/16/11.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает предостерегать своих учеников от фарисеев и саддукеев.
+
+# Как же вы не понимаете, что Я сказал вам не о хлебе...?»
+
+Иисус использует этот вопрос, чтобы упрекнуть своих учеников. Альтернативный перевод: «Вы должны были понять, что на самом деле я говорю не о хлебе». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Закваски фарисеев и саддукеев.
+
+Здесь «закваска» - это метафора, которая относится к злым идеям и неправильному учению. Переведите это слово дословно как «закваска», не объясняя его значение в своем переводе. Этот смысл будет прояснен в 16:12. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/16/12.md b/mat/16/12.md
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index 00000000..bee59a5a
--- /dev/null
+++ b/mat/16/12.md
@@ -0,0 +1,3 @@
+# Они ... им.
+
+Здесь местоимения "они" и "им" относятся к ученикам.
diff --git a/mat/16/13.md b/mat/16/13.md
new file mode 100644
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+++ b/mat/16/13.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иисус спрашивает своих учеников, понимают ли они, кто Он такой. В некоторых языках не требуется использование вводных слов, чтобы перейти к следующей части повествования. Если в вашем языке существует слово, чтобы отметить изменение главной сюжетной линии или ввести нового человека, используйте его здесь.
+
+"Со ст. 13 начинается новое повествование в Евангелии от Матфея, посвященное пути Иисуса в Иерусалим (16:13 - 20:34). Служение Иисуса в Галилее подходит к концу: на Его проповедь там откликнулись немногие".
+
+# Придя же в район Кесарии Филипповой.
+
+μέρος: "часть", "доля", "участь", "предел", "страна", "сторона".
+
+Καισάρεια: "Кесария".
+
+Кесария Филиппова, город, построенный Филиппом четверовластником у подножия горы Хермон. Другой Кесарией была Кесария Палестинская, город, расположенный на побережье Средиземного моря к сев. от горы Кармил.
+
+# Сына Человеческого.
+
+Иисус имеет в виду Самого Себя. (См: [[rc://*/ta/man/translate/figs-123person]])
diff --git a/mat/16/14.md b/mat/16/14.md
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+# Общая информация:
+
+οἱ δὲ εἶπαν· οἱ μὲν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα τῶν προφητῶν - "Они же сказали: одни Иоанном Крестителем, другие же Илией (пророком), другие Иеремией, или просто одним из пророков". Каким-то образом ученикам Иисуса удалось собрать большой объем информации о том, кем же на самом деле воспринимают Иисуса Христа. Оказалось, кем угодно, кроме того, кем Он был на самом деле.
diff --git a/mat/16/15.md b/mat/16/15.md
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+# Общая информация:
+
+λέγει αὐτοῖς· ὑμεῖς δὲ τίνα με λέγετε εἶναι - Досл. "Говорит им (Иисус): вы же кого Меня говорите быть?" Вы же что обо Мне говорите, кто Я? Наступил момент Истины, когда необходимо было поставить все точки над "и".
diff --git a/mat/16/16.md b/mat/16/16.md
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+# Сын Живого Бога
+
+σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος - "Ты есть Христос (помазанник), сын Бога живого." Это, во-первых, важный статус для Иисуса, который показывает Его взаимоотношения с Богом, что Он - Сын. Во-вторых, Петр называет Его Христом, то есть Мессией, что было важно для понимания Его миссии на земле.
+
+Бога живого.
+
+τοῦ θεοῦ τοῦ ζῶντος - "Бога живого". Здесь понятие «живой» противопоставляет Бога Израиля всем ложным богам и идолам, которым поклонялись люди. Только Бог Израиля живой и может действовать.
diff --git a/mat/16/17.md b/mat/16/17.md
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+# Симон, сын Ионы
+
+μακάριος: "блаженный", "счастливый". Блаженный или счастливый ты человек, Симон. В оригинале это звучит как Симон бар Иона, что означает, что Симон был сыном Ионы. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Не плоть и кровь открыли тебе.
+
+ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ’ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς - "Потому что плоть и кровь не открыли тебе (это), но Отец Мой в небесах". Здесь выражение «плоть и кровь» означает человека. Альтернативный перевод: «не человек открыл тебе все это...».
diff --git a/mat/16/18.md b/mat/16/18.md
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+# И Я говорю тебе
+
+Эта фраза делает акцент на том, что Иисус дает Петру новое имя. Ср. историю с Иаковом, который получил от Бога имя "Израиль" в виду изменения его статуса (Быт. 32). Аналогичная ситуация происходит и здесь, Симон становится Петром, Бог дает ему новое имя, так как его жизни кардинально меняется.
+
+# Ты — Пётр.
+
+"С этого моменты ты Пётр".
+
+Πέτρος: "Петр" (букв. "скала"; прозвище Симона, одного из 12-ти).
+
+# На этой скале Я создам Мою Церковь.
+
+ἐκκλησία: "собрание", "церковь", "сборище". Здесь выражение «на этой скале» является метафорой, которая означает объединение верующих в Иисуса в некое сообщество вокруг личности Петра.
+
+# Ворота ада не победят (одолеют) её.
+
+πύλη: "ворота", "врата", "дверь". Ἅιδης: "ад". Возможные значения: 1) «силы смерти не победят Мою церковь» или 2) «Моя церковь разрушит силы смерти».
diff --git a/mat/16/19.md b/mat/16/19.md
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+# И дам тебе ключи.
+
+Здесь местоимение «тебе» употребляется в единственном числе и относится к Петру. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Ключи Небесного Царства.
+
+κλειδας множ. число от κλείς: "ключ". Ключ - это твёрдый стержень, который используется для запирания и отпирания дверей. Здесь ключи представляют собой власть, авторитет.
+
+# Ключи от Небесного Царства.
+
+Разумеется на небе нет никаких дверей и никаких замков. Ключи там без надобности. Имеется в виду, что на Петре и подобных ему Бог построит Свою истинную Церковь и даст ей (Церкви Христовой) быть Его посредником здесь, на земле.
+
+# Что свяжешь на земле, то будет связано на небесах, и что развяжешь на земле, то будет развязано на небесах.
+
+Здесь «связывать и развязывать» - это метафора, означающая запрещать что-то или позволять что-то. Церковь, таким образом получает авторитет и власть от Бога на совершение тех или иных действий. Однако, вместе с властью и авторитетом приходит и ответственность.
+
+"Иисус даёт Петру власть "связывать и развязывать" и вверяет ключи от Царства Небесного, отнимая их у религиозных лидеров, которые не признали приход этого самого Царства: сами не хотели в него войти и запрещали это делать всем тем, кто хотел (см. Матфея 21:42-45, 23:13)".
diff --git a/mat/16/20.md b/mat/16/20.md
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+# Общая информация:
+
+Τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός - "Тогда запретил ученикам чтобы не говорили, что Он есть Христос". Христу важно было прояснить Истину среди Своих учеников, дальше пока говорить об этом было не время. Главная задача на тот момент была у Него проповедовать, что приблизилось Царство Небесное, а не пиарить Себя.
diff --git a/mat/16/21.md b/mat/16/21.md
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+# Связующее утверждение:
+
+С того времени Иисус начинает понемногу говорить своим ученикам, что Он скоро пострадает на кресте. С того времени означает с того разговора, когда Петр назвал Его Христом, сыном Бога живого.
+
+# Много пострадать (претерпеть) от старейшин, первосвященников и книжников.
+
+πάσχω: "претерпевать", "терпеть", "страдать", "переносить"; а тж. возм. "испытать", "изведать" (ср. Гал 3:4).
+
+# От книжников, и что Он должен быть убит и на третий день воскреснуть.
+
+Здесь "воскреснуть" - это идиома, которая означает, что умерший снова стал живым. Это можно перефразировать в активной форме. Старейшины и первосвященники обвинят Иисуса, чтобы другие смогли казнить Его. Альтернативный перевод: «книжников. Тогда люди убьют Его, а на третий день Бог снова оживит Его». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# На третий день.
+
+«Третий» - это порядковая форма числа «три». На через три дня, а на третий день. (См: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# Воскреснет.
+
+Гл. ἐγείρω (здесь в пасс. форме) - "поднимать", "воздвигать", "воскрешать", "будить", "пробуждать"; ср.з. "вставать", "подниматься", "восставать". Альтернативный перевод: "будет воскрешён" или "Бог его вернёт к жизни".
diff --git a/mat/16/22.md b/mat/16/22.md
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+++ b/mat/16/22.md
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+# Пётр отозвал Его
+
+Иисус впервые открыто говорит им о том, что скоро умрет (стих 21).
+
+# После этого первого случая.
+
+Он будет говорить им об этом снова ещё много раз. Но именно после первого упоминания Пётр отвёл Иисуса в сторону.
+
+# Пётр отозвал Его.
+
+προσλαμβάνω: "принимать", "брать", "отзывать / отводить в сторону", так, чтобы никто больше не слышал. «Пётр обратился к Иисусу так, чтобы никто из учеников не мог их услышать».
+
+# Пусть не будет этого с Тобой.
+
+οὐ μὴ ἔσται σοι τοῦτο - "Да не будет Тебе это". Это идиома, которая означает «надеюсь, это никогда не произойдет с Тобой». "Прояви милость к себе, Господин". Ἵλεώς σοι, κύριε· - букв. "Милостивый (к) тебе, Господин". Пётр мог подразумевать этой фразой не сострадание Иисуса к самому себе, а сострадание Бога: "Да будет милостив Бог к тебе, Господин" или "Да помилует тебя Бог, Господин"".
diff --git a/mat/16/23.md b/mat/16/23.md
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+++ b/mat/16/23.md
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+# Отойди от Меня, сатана! Ты препятствуешь Мне
+
+Иисус не имеет здесь в виду, что Пётр сатана, но что он действует как сатана, потому что Пётр пытается помешать Иисусу совершить то, что предназначил для Него Бог. Альтернативный перевод: «Отойди от меня, потому что ты действуешь как сатана!Ты становишься для меня камнем преткновения».
+
+# Отойди от Меня, сатана.
+
+ὕπαγε ὀπίσω μου, σατανᾶ - "Уйди от меня, сатана". В большей части Библии слово "сатана" не используется как личное имя.
diff --git a/mat/16/24.md b/mat/16/24.md
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+++ b/mat/16/24.md
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+# Следуй за Мной
+
+Следовать за Иисусом означает быть одним из Его учеников. Следовать за Иисусом означает разделить Его долю, судьбу, ценности, взгляды.
+
+# Откажись от себя.
+
+ἀπαρνέομαι: ср.з. "отрекаться", "отвергать(ся)", "отрицать". «Ты должен отказаться от своих собственных желаний» и стремиться за Моими.
+
+# Возьми свой крест и следуй за Мной.
+
+«Неси свой крест и следуй за Мной». У каждого человека свой крест. В данном случае, крест - это не обязательно две деревянных сбитые друг с другом палки. Крест может представлять собой участь, долю, судьбу. Другими словами: "прими судьбу, уготовленную Богом для тебя". Взятие креста иногда может означать и готовность страдать и умереть (Иисус ранее уже говорил ученикам о цене следования за Ним - см. 10:31-32), как это было с первыми христианами".
+
+И следуй за Мной.
+
+Согласись с тем планом, который есть у Бога для тебя и следуй (иди) за Мной. Здесь следовать за Иисусом означает подчиняться Ему. Альтернативный перевод: «и повинуйся Мне». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/16/25.md b/mat/16/25.md
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+# Потому что кто хочет.
+
+«Для тех, кто хочет».
+
+# Душу.
+
+Сущ. ψυχη - душа (1. дыхание, жизнь; 2. внутреннее естество, центр внутренней жизни человека; 3. сущность человека; 4. личность т.е. отдельное человеческое "я", человеческая индивидуальность, как носитель отдельных социальных и субъективных признаков и свойств; 5. живое существо; 6. человек, мн.ч. люди).
+
+Потеряет её.
+
+Это не означает, что человек обязательно должен умереть. Это метафора, которая означает, что для человека подчинение Иисусу должно стать важнее его собственной жизни. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Ради Меня.
+
+«потому что он доверяет Мне», «во имя Моё» или «из-за Меня»
+
+# Получит её.
+
+Эта метафора означает, что у человека будет духовная жизнь с Богом. Альтернативный перевод: «найдет истинную жизнь». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/16/26.md b/mat/16/26.md
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+++ b/mat/16/26.md
@@ -0,0 +1,13 @@
+# Какая польза человеку ... свою душу?
+
+Иисус использует вопрос, чтобы научить своих учеников. Альтернативный перевод: «Это не принесёт пользу человеку ... свою жизнь». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Если он приобретёт весь мир.
+
+Гл. κερδαίνω - 1. приобретать, зарабатывать, выигрывать, получать прибыль/выгоду; 2. избегать.
+
+Приобрести весь мир никто никогда не сможет, это гипербола. Слова «весь мир» могут олицетворять "великое богатство", или "все, что только можно представить человеку" . Альтернативный перевод: «даже если человек получит всё, что захочет, но навредит свой душе, что толку от этого? Мир временный и преходящий, душа вечна».
+
+# Или какой выкуп даст человек за свою душу?
+
+Иисус использует вопрос, чтобы научить своих учеников. Никакого выкупа нет, такого выкупа просто не существует. Альтернативный перевод: «Человек ничего не может дать, чтобы вернуть себе жизнь». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/16/27.md b/mat/16/27.md
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+++ b/mat/16/27.md
@@ -0,0 +1,19 @@
+# Сын Человеческий ... Своего Отца ... тогда отплатит
+
+Здесь Иисус говорит о Себе в третьем лице. Альтернативный перевод: «Я, Сын Человеческий ... Мой Отец ... Тогда Я». (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# придёт Сын Человеческий во славе Своего Отца
+
+«придёт в такой же славе, какая у Его Отца»
+
+# со Своими ангелами
+
+«и ангелы будут с Ним». Если вы перевели первую часть предложения так, как будто Иисус говорит о Себе в первом лице, вы можете перевести это как «и ангелы Моего Отца будут со Мной». (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Своего Отца
+
+Это важный титул для Бога, который описывает взаимоотношения между Богом и Сыном Человеческим, Иисусом. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
+
+# каждому по его делам
+
+«согласно тому, что сделал каждый человек»
diff --git a/mat/16/28.md b/mat/16/28.md
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index 00000000..93a4e800
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+++ b/mat/16/28.md
@@ -0,0 +1,15 @@
+# Говорю вам истину
+
+"Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет дальше.
+
+# вам
+
+Все местоимения здесь стоят во множественном числе и относятся к двенадцати ученикам. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# не умрут
+
+Альтернативный перевод: «не испытают смерти». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# пока не увидят Сына Человеческого, возвращающегося в Своём Царстве
+
+Здесь «Своё Царство» представляет Иисуса, Который правит как Царь. Альтернативный перевод: «пока они не увидят Сына Человеческого как Царя» или «пока не увидят доказательства того, что Сын Человеческий царствует». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/16/intro.md b/mat/16/intro.md
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@@ -0,0 +1,31 @@
+# Матфея 16 Общее примечание
+
+## Специальные понятия в этой главе
+
+### Закваска
+
+Иисус уподобляет учение фарисеев и саддукеев закваске...
+
+Иисус говорил о представлениях людей о Боге, как о хлебе. Он также говорил об учении о Боге, как о "закваске", которая заставляет хлебное тесто разбухать и становиться больше, что улучшает качество готового хлеба. Он не хотел, чтобы его ученики слушали учения фарисеев и саддукеев, потому что их учения были неправильными, и потому что слушая их люди не понимали истину о том, Кто такой Бог, и как Он хочет, чтобы Его люди жили. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Важные речевые обороты в этой главе
+
+### Метафора
+
+Иисус говорит людям, чтобы они повиновались Его заповедям, используя при этом фразу «следовать» за Ним, как будто Он шёл по дороге, а они шли за Ним. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Другие возможные трудности при переводе этой главы
+
+### Контекст истории
+
+Матфей продолжает рассказ, который начался в главе 15, в стихах 1-20. В 21-м стихе рассказ прекращается, поэтому Матфей показывает читателю, что Иисус снова и снова повторяет своим ученикам, что после их прибытия в Иерусалим люди убьют Его. Затем в стихах 22-27 рассказывается о том, что произошло в первый раз, когда Иисус сообщил ученикам о Своей смерти.
+
+### Парадокс
+
+Парадокс - это утверждение, которое описывает нечто, кажущееся невозможным или противоречивым. Иисус использует парадокс, когда говорит: «кто хочет сберечь свою душу, тот потеряет её, а кто потеряет свою душу ради Меня, тот получит её» ([Матфея 16:25](../../mat/16/25.md)).
+
+## Ссылки:
+
+  * **[Матфея 16:01 Примечание](./01.md)**
+
+**[<<](../15/intro.md) | [>>](../17/intro.md)**
diff --git a/mat/17/01.md b/mat/17/01.md
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+# Общая информация:
+
+Здесь начинается рассказ о преображении Иисуса.
+
+# Петра, Иакова и его брата Иоанна.
+
+Или: «Петра, Иакова и брата Иакова Иоанна». Это те ученики, которых Иисус избрал раньше других (см. 4:18-21, 10:2-4). Они станут свидетелями не только славы во время Его преображения, но позднее и борения в Гефсиманском саду (26:37).
+
+# На высокую гору.
+
+Матфей (и другие евангелисты) не говорит, на какую именно гору взошёл Иисус. Позже традиция будет связывать события преображения с горой Фавор. Однако сами эти события очень сильно напоминают сначала восхождение Моисея, а затем и пророка Илии на гору Синай (Хорив) в Ветхом Завете (см. Исх. 24:15-18, 34:1-8 и 3Цар. 19:8-13 соответственно).
diff --git a/mat/17/02.md b/mat/17/02.md
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+# Он преобразился перед ними/Он был преображён перед ними.
+
+Гл. μεταμορφόω (в пасс. форме здесь): страд. "преображаться", "подвергаться превращению или преображению".
+
+Учитывая, что это пассив, Он не Сам преобразился перед ними, но был преображен. Это же означает, что когда они посмотрели на Него, Его внешний вид отличался от того, как им он  был прежде.
+
+Возм. перевод: "...облик Его изменился".
+
+# Перед ними.
+
+Это все случилось «на глазах у них». Его лицо засияло, как солнце, Его одежда стала белой, как свет. Эти сравнения подчеркивают, насколько ярко проявился новый образ Иисуса. (См: [[rc://*/ta/man/translate/figs-simile]]).
+
+Сияющее лицо и белые одежды в Писании символизируют небожителей (см. Дан. 7:9, Откр. 3:4-5, 7:9). Иисус явил ученикам ту славу, о которой говорил ранее (см. 13:43; 16:28).
+
+# Его одежда
+
+Сущ. ἱμάτιον: "верхняя одежда", (риза, платье, плащ, гиматий, платье), носившаяся поверх хитона, состоявшая из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
diff --git a/mat/17/03.md b/mat/17/03.md
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+# И вот
+
+καὶ ἰδοὺ - "И вот". Внезапно, неожиданно.
+
+Это выражение побуждает нас обратить внимание на следующую интересную - новую - информацию в повествовании, а именно на появление Моисея и Илии.
+
+# Явились.
+
+Гл. ώφθη (от ГОРАО - "видеть"): "был сделан видим". Учитывая, что это пассив, Моисей и Илия не сами явились, но были явлены ученикам.
+
+# Перед ними.
+
+Это относится к Петру, Иакову и Иоанну. Появление Моисея и Илии - единственных ветхозаветных пророков, кому Бог явил Себя на горе, - указывает на то, что миссия Иисуса - это неотъемлемая часть истории спасения (начатой в Ветхом Завете), и на то, что приход Иисуса знаменует собой исполнение этой истории (спасения) и воли Божьей, открытой в Торе (Законе) и пророках!
diff --git a/mat/17/04.md b/mat/17/04.md
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+# Пётр сказал
+
+В некоторых переводах здесь говорится "ответил", однако лучше перевести как "сказал", так как Пётр не отвечает на вопрос.
+
+# Хорошо быть нам здесь
+
+Неясно, относится ли «нам» только к Петру, Иакову и Иоанну, или же имеются ввиду все лица, находящиеся там, включая Иисуса, Илию и Моисея. Если вы можете перевести это так, чтобы оба варианта были возможны, сделайте это. (См: [[rc://*/ta/man/translate/figs-exclusive]] и [[rc://*/ta/man/translate/figs-inclusive]]).
+
+# Три шалаша.
+
+Сущ. σκηνή - "скиния", "шатер", "палатка", "куща", "обитель", "жильё". Желая продлить (удержать) такое блаженное состояние и общение, в котором оказались ученики на горе в присутствии Моисея и Илии, Пётр предлагает Иисусу построить три временных жилища. Чаще всего в данном случае говорят о "палатке", но некоторые считают, что речь могла идти и о шалаше.
diff --git a/mat/17/05.md b/mat/17/05.md
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+# Когда.
+
+ἔτι αὐτοῦ λαλοῦντος - букв.: "Ещё он говорящий". Т.е. "ещё он говорил это" или "когда он ещё говорил это". В греч. после первой фразы стоит ἰδού - "вот"/"смотри!". Это слово побуждает читателя обратить внимание на следующую за ним новую информацию в повествовании, а именно, на появление облака.
+
+# Светлое облако покрыло их.
+
+ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς - "Вот, облако света (светлое) покрыло их. Прил. φωτεινος - "светящийся", "яркий", "лучистый". Возм. перевод: «Облако света появилось прямо над ними и окружило их» или "Сияющее облако появилось над ними". Гл. ἐπισκιάζω: "покрывать тенью", "осенять".
+
+# Из облака прозвучал голос.
+
+καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα - "И вот голос из облака говорящий". Здесь «голос» относится к Богу, который говорит из облака. Альтернативный перевод: «Бог проговорил им из облака». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Это Сын Мой Возлюбленный, в Котором Моя воля. Его слушайте.
+
+Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· αὐτοῦ ἀκούετε. - букв.: "Этот есть Сын Мой любимый, к которому Я благоволю. Его слушайте!".
+
+Прил. ἀγαπητός - "возлюбленный", "любимый", "дорогой". "Возлюбленный" часто относится к единственному сыну. Гл. εὐδοκέω "благоволить (проявлять расположение или доброжелательность)", "быть довольным", "удовлетворенным", "одобрять", "восхотеть".
+
+Бог подтверждает ученикам, что Иисус является Его единственным Сыном, Которым Он доволен!
diff --git a/mat/17/06.md b/mat/17/06.md
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+# Услышав это, ученики.
+
+καὶ ἀκούσαντες οἱ μαθηταὶ - "И услышав [это/голос], ученики" (букв.: "и слушавшие ученики"). Возм. перевод: «Ученики, услышав голос" или: "Когда ученики услышали, как говорит Бог».
+
+# Упали на свои лица от сильного страха/и очень сильно испугались.
+
+ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα - "Упали на лица свои и испугались сильно/весьма".
+
+Здесь «упали на свои лица» - это идиома. Альтернативный перевод: «они упали на землю от страха» или "они в страхе упали ниц".
+
+Гл. φοβέομαι (здесь в пасс. форме) - "бояться", "пугаться", "устрашаться", "опасаться", "быть в страхе". Нар. σφόδρα - "весьма", "очень", "крайне".
+
+Ученики в страхе пали ниц перед Иисусом, однако мы не читаем, чтобы Моисей или Илия тоже так сделали.
diff --git a/mat/17/07.md b/mat/17/07.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/17/08.md b/mat/17/08.md
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+ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν Ἰησοῦν μόνον - букв.: "Подняв глаза свои, никого (не) увидели, кроме самого Иисуса одного". Или: "Подняв глаза, они никого уже, кроме Иисуса, не увидели". Что это было: видение или всё происходило наяву? Это, наверное, - первое, о чём они подумали.
diff --git a/mat/17/09.md b/mat/17/09.md
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+# Связующее утверждение:
+
+Следующие события происходят сразу же после того, как три ученика своими глазами видели преображение Иисуса.
+
+# Когда они.
+
+«Когда Иисус и ученики».
+
+# Иисус запретил им рассказывать... они увидели.
+
+ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς, λέγων, Μηδενὶ εἴπητε τὸ ὅραμα... - "приказал им Иисус, говоря: "Никому [не] говорите/рассказывайте виденное...".
+
+Гл. ἐντέλλομαι - "приказывать", "повелевать", "заповедовать", "давать указания".
+
+Сущ. ὅραμα - "видение", "зрелище", "вид".
+
+# Сын Человеческий
+
+Иисус говорит о Себе. (См: [[rc://*/ta/man/translate/figs-123person]]).
+
+# Воскреснет из мёртвых.
+
+Гл. ἐγείρω (здесь в пасс. залоге) - "поднимать", "воздвигать", "воскрешать", "будить", "пробуждать"; ср.з. "вставать", "подниматься", "восставать".
diff --git a/mat/17/10.md b/mat/17/10.md
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+# Как же тогда книжники говорят, что сначала Илия должен прийти?
+
+Ученики ссылаются на учение книжников о том, что Илия снова оживёт и вернётся к Израильскому народу перед пришествием Мессии. То есть книжники, по всей видимости, ссылались на Мал. 4:5-6, где сказано о том, что Илия должен быть предтечей Мессии (и самого Господа).
diff --git a/mat/17/11.md b/mat/17/11.md
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+# Всё устроить.
+
+Гл. ἀποκαΘιστάνω, - "восстанавливать", "возвращать" (в прежнее состояние); ср.з. "становиться", "делаться". Т.е. "восстановить всё" или "подготовить всё".
+
+Возможно и такое понимание: «навести порядок» или «подготовить людей к принятию Мессии». Иисус показывает, что знаком с пророком Малахией и его пророчеством в Мал. 4:5-6.
diff --git a/mat/17/12.md b/mat/17/12.md
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+# Но говорю вам.
+
+λέγω δὲ ὑμῖν ὅτι - "говорю же вам, что...".
+
+Возможно и такое понимание: "На самом деле, я вам скажу/говорю".
+
+# Илия уже пришёл, но не узнали ... поступили ... хотели.
+
+Под Илией Иисус имел в виду Иоанна Крестителя (см. 11:7-13, 18-20; 14:1-12). Иудеи не узнали в Иоанне Крестителе пророка, хотя его миссия была идентичной той, которую они ждали от Илии, предтечи Мессии Израиля.
+
+* Особенности некоторых языков, как в данном случае, не требуют употребления местоимений в сочетании с глаголами, чтобы обозначить принадлежность определённого лица к данному действию. Все действия, описываемые в этом стихе, совершаются либо 1) еврейскими лидерами, либо 2) всем еврейским народом.
+
+Не узнали.
+
+οὐκ ἐπέγνωσαν αὐτὸν - "не узнали/признали его".
+
+Гл. ἐπιγινώσκω - "узнавать", "познавать", "опознавать", "уразуметь", "понять", "ознакомиться"; "признавать".
+
+# Сын Человеческий от них пострадает
+
+Здесь «от них» подразумевает находящихся у власти людей. Альтернативный перевод: «они заставят Сына Человеческого пройти через страдания». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Сын Человеческий
+
+Иисус имеет в виду Самого Себя. (См: [[rc://*/ta/man/translate/figs-123person]]).
+
+# От них пострадает.
+
+μέλλει πάσχειν ὑπ᾽ αὐτῶν. - "надлежит/предстоит пострадать от них".
+
+Гл. πάσχω - "претерпевать", "терпеть", "страдать", "переносить"; а также., возм., "испытать", "изведать" (см. Гал 3:4). Здесь «от них» подразумевает находящихся у власти людей. Альтернативный перевод: «они заставят Сына Человеческого пройти через страдания». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/17/13.md b/mat/17/13.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/17/14.md b/mat/17/14.md
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+++ b/mat/17/14.md
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+# Связующее утверждение:
+
+Здесь начинается рассказ о том, как Иисус исцелил мальчика (эпилептика), одержимого злым духом (ст. 14-21). Эти события происходят сразу же после того, как Иисус и его ученики спускаются с горы.
+
+# К народу.
+
+"К толпе (народа)".
+
+Сущ. ὄχλος - "множество народа", "толпа", "многолюдство", "масса людей", "люд(и)".
+
+# Упав перед Ним на колени.
+
+Гл. γονυπετέω (в форме действительного причастия) - "падать на колени", "преклонить колени", "становиться на колени".
+
+Человек встал перед Иисусом на колени в знак смиренной просьбы (мольбы, см. Мк. 1:40) и почтения. Интересно, что солдаты будут издеваться над приговорённым к смертной казни Иисусом, вставая перед ним на колени  и тем самым как бы выражая "почтение" к "Царю Иудейскому" (см. Мф. 27:29).
diff --git a/mat/17/15.md b/mat/17/15.md
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+καὶ λέγων, Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις γὰρ πίπτει εἰς τὸ πῦρ, καὶ πολλάκις εἰς τὸ ὕδωρ. - "И говоря(-щий): "Господин, помилуй моего сына, потому что страдает эпилепсией (букв. "страдает от луны") и сильно/жестоко мучается: часто бросается в огонь и часто - в воду".
+
+# Помилуй моего сына
+
+Подразумевается, что человек хочет, чтобы Иисус исцелил его сына. Альтернативный перевод: «Смилуйся над моим сыном и исцели его». (См: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Становится лунатиком.
+
+Гл. σεληνιάζομαι - "быть лунатиком", "болеть эпилепсией" (хроническая нервная болезнь, проявляющаяся во внезапно наступающих припадках судорог с потерей сознания. Предположительно, эпилепсия возвращалась и усиливалась с наступлением полнолуния. Эту болезнь часто объясняли одержимостью бесами).
+
+# И очень страдает.
+
+καὶ κακῶς πάσχει - "и сильно/жестоко мучается".
+
+Нар. κακῶς - "плохо", "худо", "тяжко", "тяжело", "жестоко"; с гл. ἔχω ("иметь") обозн. "болеть".
+
+Гл. πάσχω - "претерпевать", "терпеть", "страдать", "переносить"; а также, возм., "испытать", "изведать" (Гал 3:4). Этот же гл. Иисус употребил, говоря в ст. 12 о страданиях, которые предстоит претерпеть Сыну Человеческому!
+
+По всей видимости, сын этого человека страдал эпилепсией.
diff --git a/mat/17/16.md b/mat/17/16.md
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+# Я приводил его к Твоим ученикам, но они не могли исцелить его.
+
+По всей видимости, речь здесь идёт об эпизоде, когда Иисус отправил учеников возвещать Царство Небесное и дал им власть изгонять бесов и исцелять болезни (см. 10:1). Но они так и не смогли исцелить сына этого человека.
diff --git a/mat/17/17.md b/mat/17/17.md
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+# О, неверующий и развращённый род! До каких пор.
+
+Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε - "О, род/поколение неверующий и развращённый! Долго ли ещё..."?
+
+Сущ. γενεά - 1. род, потомок, семейство, отпрыск, происхождение; 2. поколение.
+
+Прил. ἄπιστος - 1. неверующий; 2. невероятный, неправдоподобный; 3. неверный, вероломный. Возможное понимание: «Это поколение не верит в Бога и не знает, что правильно или неправильно. Как долго ещё?".
+
+ἕως πότε - "до каких пор?", "доколе?".
+
+Не совсем ясно, адресована ли эта реплика Иисуса Его ученикам, которые не смогли исцелить мальчика, или современникам Христа, иудеям. Скорее всего, речь идёт о неверии учеников.
+
+# До каких пор буду с вами? До каких пор буду терпеть вас?
+
+Гл. ἀνέχω - "терпеть", "переносить", "сдерживаться", "снисходить", "выслушивать (жалобу)".
+
+Эти вопросы показывают, насколько Иисус был недоволен людьми. Альтернативный перевод: «Я устал быть с вами! Я так устал от вашего неверия и развращения!» (См: [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/17/18.md b/mat/17/18.md
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+# Иисус запретил ему, и вышел демон из юноши.
+
+Καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ δαιμόνιον - "И повелел ему [т.е. демону] Иисус, и вышел из него [т.е. юноши/ребёнка] демон/бес".
+
+Гл. ἐπιτιμάω - 1. порицать, упрекать, запрещать, прекословить, возбранять; 2. налагать, определять (наказание).
+
+# Юноша сразу исцелился.
+
+καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. - букв.: "и исцелился юноша/ребёнок с часа того".
+
+Гл. Θεραπεύω (в пасс. форме здесь) - 1. исцелять, врачевать, вылечивать; 2. служить.
+
+Сущ. παῖς - 1. ребенок, дитя, младенец, юноша, отрок, девица; 2. (молодой) раб, слуга.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «мальчик тут же выздоровел». (См: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Сразу.
+
+Альтернативный перевод: «немедленно» или «в тот самый момент». (См: [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mat/17/19.md b/mat/17/19.md
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+++ b/mat/17/19.md
@@ -0,0 +1,11 @@
+# Мы.
+
+Здесь местоимение «мы» относится только к говорящим, но не к слушающим, и поэтому является эксклюзивным (исключающим). (См: [[rc://*/ta/man/translate/figs-exclusive]])
+
+# Почему мы не смогли изгнать его?
+
+Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; букв.: "через что (почему же) мы не смогли (не удалось) изгнать его [беса]"?
+
+Гл. δύναμαι (в форме пассива) - "мочь", "быть в состоянии", "быть в силе", "иметь возможность", "уметь". Гл. ἐκβάλλω - "выбрасывать", "выкидывать", "изгонять", "выгонять", "извергать", "высылать".
+
+Возм. перевод: «Почему мы не смогли заставить демона выйти из мальчика?»
diff --git a/mat/17/20.md b/mat/17/20.md
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+++ b/mat/17/20.md
@@ -0,0 +1,15 @@
+# Из-за вашего неверия.
+
+Букв. "через неверие ваше". Эта фраза указывает на то, что раздражение, выказанное Иисусом в 17:17, скорее всего, относится к ученикам Иисуса, которые были с Ним столько времени, но все еще до конца в Него не верили.
+
+# Говорю вам истину.
+
+Αμὴν γὰρ λέγω ὑμῖν - "потому что истинно (букв. "Аминь") говорю вам". "Я говорю вам всю правду." "Говорю вам то, что на самом деле".
+
+# Если вы будете иметь веру размером с горчичное зерно.
+
+Прим. про горчичное зерно см. в Матфея 13:31. Иисус сравнивает размер горчичного семени с размером веры, необходимой для совершения чуда. Тем самым он и ободряет их. Горчичное семя очень маленькое, но оно превращается в большое растение. Иисус подразумевает, что для совершения великого чуда требуется совсем немного веры. (См: [[rc://*/ta/man/translate/figs-simile]]).
+
+# Для вас не будет ничего невозможного.
+
+Это можно сформулировать в положительной форме. Альтернативный перевод: «вы сможете сделать что угодно». (См: [[rc://*/ta/man/translate/figs-litotes]]).
diff --git a/mat/17/21.md b/mat/17/21.md
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+# Общая информация:
+
+Этот стих отсутствует в большинстве древних греч. рукописей. Он есть лишь в Византийских рукописях (более позднего периода).
diff --git a/mat/17/22.md b/mat/17/22.md
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+# Связующее утверждение:
+
+Здесь сцена внезапно меняется, непонятно, случились ли эти события сразу же после исцеления мальчика или нет. Как бы то ни было, Иисус во второй раз повторяет пророчество о Своей смерти и воскресении.
+
+# Когда они были.
+
+Пасс. прич. Συστρεφομένων от гл. συστρέφω: "собираться вместе"/сходиться, "набирать".
+
+Предложение начинается с "Собравшись вместе в Галилее"... Однако нередко начало этого стиха переводят так: «Когда Иисус и Его ученики находились в Галилее».
+
+# Сын Человеческий будет предан.
+
+Гл. παραδίδωμι: (пассив) - "будет отдан", "будет передан", "будет предан".
+
+Данную фразу не следует перефразировать в активной форме, так как идея в том и заключается, что Иисус не сам предал Себя, но был предан в руки людей, т.е. Бог-Отец определил для Него такую участь.
+
+# Предан в человеческие руки.
+
+Слово «руки» здесь является метонимией власти, которая находится «в руках» у некоторых людей. Альтернативный перевод: «Его схватят и передадут под власть людей» или «будет взят и передан людям, обладающим властью». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Сын Человеческий.
+
+Иисус говорит о Себе в третьем лице. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# В человеческие руки.
+
+Выражение «руки человеческие» здесь является метонимией власти, которая находится «в руках» у некоторых людей. То есть: «Его схватят и передадут во власть людей» или «будет взят и передан людям, обладающим властью».
diff --git a/mat/17/23.md b/mat/17/23.md
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+# И убьют Его.
+
+Гл. ἀποκτείνω - "убивать", "умерщвлять", "(по)губить", "уничтожать". То есть это "люди Его убьют" (см. конц ст. 22).
+
+# Его ... Он.
+
+Иисус говорит о Себе в третьем лице. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Третий день.
+
+«Третий» - это порядковая форма числа «три». (См: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# Он воскреснет.
+
+Или: "Он будет воскрешён".
+
+Гл. ἐγείρω (здесь в пассивной форме) - "поднимать", "воздвигать", "воскрешать", "будить", "пробуждать"; ср.з. "вставать", "подниматься", "восставать". Здесь "воскресать" - это идиома, означающая, что кто-то умер, но снова ожил.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Бог оживит Его» или «Бог снова сделает Его живым». (См: [[rc://*/ta/man/translate/figs-activepassive]] и [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/17/24.md b/mat/17/24.md
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+++ b/mat/17/24.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Здесь сцена снова меняется, повествование переходит к другому событию: Иисус учит Петра платить храмовый налог.
+
+# Когда они.
+
+Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ - "Придя в Капернаум". Слова "когда" в тексте нет, но оно подразумевается по смыслу.
+
+# Сборщики дидрахм.
+
+Букв.: "дидрахмы получающие/берущие".
+
+Сущ. δίδραχμον: "дидрахма" (серебряная монета стоимостью в две аттические драхмы или пол сикля/шекеля; являлась налогом на храм).
+
+Матфей подразумевает именно сборщиков храмового налога (а его было принято платить раз в год). Эту подать был обязан платить каждый взрослый иудей. Фарисеи и саддукеи учили, что храмовый сбор - это установление самого Моисея (Исх. 30:11-16, 38:25-26) и что деньги предназначаются не для Храма, но для самого Бога.
diff --git a/mat/17/25.md b/mat/17/25.md
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+# Да.
+
+Λέγει, Ναί. - "Он [Пётр] говорит: Да"!
+
+Пётр отвечает утвердительно на вопрос сборщиков храмовой подати: Иисус заплатит подать!
+
+# В дом.
+
+«Место, где остановился Иисус».
+
+# «Как ты думаешь, Симон, с кого берут пошлины или налоги земные цари? Со своих сыновей или с посторонних?»
+
+Интересно, что не Пётр, войдя в дом, где был Иисус, начинает рассказывать произошедшее, а Сам Иисус задаёт вопрос, который показывает, что Он знает о том, что случилось. Возможно,этим фактом Матфей снова указывает на божественное качество Иисуса - всеведение - способность видеть происходящее (не будучи непосредственным его участником) и мысли людей.
+
+# С посторонних.
+
+Прил. ἀλλότριος - "чужой", "чуждый", "посторонний"; "чужак", "иностранец".
+
+Иисус задает эти вопросы с целью научить Симона, а не получить ответы на вопросы для себя. Альтернативный перевод: «Слушай, Симон. Мы знаем, что когда цари собирают налоги, они собирают с людей, не являющихся членами их семьи». (См: [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/17/26.md b/mat/17/26.md
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+# Общая информация:
+
+Это конец той части истории, которая началась в Матфея 13:54, где Матфей рассказывает о продолжении противостояния служению Иисуса и учению о Царстве Небесном.
+
+# Пётр отвечает Ему: «С посторонних». Иисус сказал.
+
+Если вы перевели вопросы Иисуса в Матфея 17:25 как утверждения, вам может потребоваться здесь альтернативный ответ. Вы также можете записать это в виде косвенной цитаты. Альтернативный перевод: «Когда Пётр сказал: «Да, это правда. Цари собирают налоги с посторонних», Иисус ответил ему», или «После того, как Пётр согласился с Иисусом, Он сказал». (См: [[rc://*/ta/man/translate/figs-quotations]]).
+
+# С посторонних.
+
+См. перевод слова в прим. к ст. 25.
+
+# Сыновья свободны.
+
+Прил. ἐλεύΘερος - "свободный", "вольный", "независимый".
+
+Под сыновьями могут подразумеваться кровные дети или же люди, которыми управляет правитель или царь.
+
+Иисус своим комментарием даёт Петру понять, что Он (и те, кто с Ним, в том числе - Пётр), по большому счёту, не обязан платить храмовую подать, т.к. является Сыном Божьим. Через это Иисус хотел, вероятно, показать различие между теми, кто принадлежит Царству Небесному, а кто нет.
diff --git a/mat/17/27.md b/mat/17/27.md
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@@ -0,0 +1,29 @@
+# Но чтобы не стать для них преткновением/не соблазнить их, пойди.
+
+Или: «Но мы не хотим стать преткновением для сборщиков налогов. Поэтому иди...».
+
+Гл. σκανδαλίζω: 1. "вводить в искушение", "соблазнять", "вводить в грех", "быть камнем преткновения"; 2. "оскорблять", "раздражать", "обижать", "задевать", "возмущать".
+
+# Закинь удочку.
+
+Рыбаки привязывали крючок к концу длинной палки, а затем бросали его в воду, чтобы поймать рыбу. (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Ей рот.
+
+«рот рыбы»
+
+# Статир.
+
+Сущ. στατήρ: "статир" (серебряная монета стоимостью в 4 драхмы), равная стоимости четырёхдневной заработной платы.
+
+По сути, Иисус предлагает Петру пожертвовать в два раза больше того, что требовалось.
+
+# Возьми его.
+
+«Возьми эту монету» или "возьми его", если далее идет слово "статир".
+
+# За Меня и за себя.
+
+Здесь местоимение «себя» используется в единственном числе и относится к Петру. Каждый человек должен был платить половину статира (шекеля) за себя. Поэтому одного шекеля достаточно для того, чтобы Иисус и Пётр заплатили налог за обоих. (См: [[rc://*/ta/man/translate/figs-you]]).
+
+Иисус же показывает, как, будучи Сыном Божьим, Который являет Собой Царство Небесное, Он не взимает подати на Храм (хотя и мог бы по статусу пользоваться ей!), но, напротив, заботится о Петре, чтобы тому было что заплатить сборщикам храмовой подати!
diff --git a/mat/17/intro.md b/mat/17/intro.md
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+# Матфея 17 Общее примечание
+
+## Специальные понятия в этой главе
+
+### Пророк Илия
+
+Ветхозаветный пророк Малахия жил за много лет до рождения Иисуса. Малахия сказал, что прежде чем придёт Мессия, вернётся пророк Илия. Иисус объяснил однако, что Малахия говорил не об Илии как таковом, но о самой идее пророка, похожего на Илию по служению, а стало быть - об Иоанне Крестителе, и что Иоанн выполнил то, что должен был сделать Илия согласно пророчеству Малахии. (См: [[rc://*/tw/dict/bible/kt/prophet]] и [[rc://*/tw/dict/bible/kt/christ]]).
+
+### "Преображение"
+
+Писание часто говорит о Божьей славе как о великом, ярком свете. Когда люди видят этот свет, они пугаются. Матфей говорит в этой главе, что тело Иисуса засияло этим славным светом, чтобы Его последователи могли увидеть, что Иисус действительно был Сыном Божьим. В тот же момент и Бог сказал им, что Иисус является Его Сыном. Такие подтверждения звучат в Евангелии от Матфея перед очень важными событиями: во время крещения (3:17 - начало служения Иисуса) и теперь, когда Иисус готовится к страданиям, которые Ему надлежит претерпеть в Иерусалим. Преображение должно было укрепить Иисуса, однако оно также стало свидетельством и ободрением для Его учеников. (См: [[rc://*/tw/dict/bible/kt/glory]] и [[rc://*/tw/dict/bible/kt/fear]]).
+
+## Ссылки:
+
+  * **[Матфея 17:01 Примечание](./01.md)**
+
+**[<<](../16/intro.md) | [>>](../18/intro.md)**
diff --git a/mat/18/01.md b/mat/18/01.md
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+# Общая информация:
+
+Это начало новой части истории, которая продолжается до [Матфея 18:35](https://v-mast.com/events/18/35.md), где Иисус учит о жизни в Царстве Небесном. Здесь Иисус использует метафору маленького ребенка, чтобы научить своих учеников.
+
+# В то время.
+
+Букв.: "в тот час". Кто больше. Прил. μείζων (сравнит. степень от МЕГАС - "большой") - "больше", "более", "превосходнее". в Небесном Царстве.
+
+Кто больше.
+
+«Кто самый важный» или «Кто среди нас будет самым важным».
+
+# В Небесном Царстве.
+
+Здесь подразумевается правление Бога как Царя. Фраза «Небесное Царство» используется только в Евангелии от Матфея. Если возможно, сохраните в своём переводе слово «Небеса». Альтернативный перевод: «в Божьем Царстве» или «когда наш Небесный Бог установит Своё господство на земле». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/18/02.md b/mat/18/02.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/18/02.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/18/03.md b/mat/18/03.md
new file mode 100644
index 00000000..a79c050f
--- /dev/null
+++ b/mat/18/03.md
@@ -0,0 +1,25 @@
+# Говорю вам истину
+
+"Я говорю вам всю правду." На самом деле...
+
+ἀμὴν λέγω ὑμῖν - букв.: "Аминь (с евр. АМЭН - "действительно", "истинно", "да будет так") говорю вам". "Я говорю вам всю правду." На самом деле...
+
+Если не изменитесь ... дети, не войдёте.
+
+στραφητε (пассив) от στρέφω: "поворачивать(ся)", "отворачивать(ся)", "обращать(ся), отвращать(ся), возвращать(ся), превращать.
+
+γένησθε (пассив) от γίνομαι: 1. "быть", "становиться"; 2. "рождаться"; 3. "происходить", "совершаться"; 4. "наступать", "приходить". Не сами станут, но Бог их сделает такими.
+
+Идея: Если вы не будете обращены, изменены, не сами изменитесь, а Бог если вас не изменит, не войдете в Царство Небесное.  Альтернативный перевод: «вы должны измениться ... дети, чтобы войти». (См: [[rc://*/ta/man/translate/figs-doublenegatives]])
+
+# Будете как дети.
+
+παιδίον: "ребенок", "дитя", "младенец".
+
+"Иисус ставит в пример детей, поскольку у ребёнка нет социального статуса: он и не беспокоится о нём. А если у тебя нет статуса, ты свободно можешь принимать других людей такими, как они есть".
+
+Иисус использует сравнение, чтобы научить своих учеников, что им не стоит беспокоиться о том, кто из них самый важный. Они должны заботиться о том, чтобы стать смиренными, как дети. (См: [[rc://*/ta/man/translate/figs-simile]])
+
+# Не войдёте в Небесное Царство.
+
+Здесь подразумевается правление Бога как Царя. Фраза «Небесное Царство» используется только в Евангелии от Матфея. Если возможно, сохраните в своём переводе слово «Небеса». Альтернативный перевод: «не войдёте в Божье Небесное Царство» или «не будете принадлежать нашему Небесному Богу, когда Он установит Своё правление на земле». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/18/04.md b/mat/18/04.md
new file mode 100644
index 00000000..df1e2b8e
--- /dev/null
+++ b/mat/18/04.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Иисус продолжает учить своих учеников, что они должны быть смиренными, как дети, если они хотят занять важное положение в Царстве Божьем. (См: [[rc://*/ta/man/translate/figs-simile]])
+
+# Кто смирит себя.
+
+ταπεινόω: "понижать"; перен. "унижать", "уничижать", "умалять", "смирять". Кто умалит себя, не будет себя возвышать, кичиться собой, а наоборот, умалит, тот и будет большим в Царстве Небесном.
+
+Тот и больше.
+
+Прил. μείζων (сравнит. степень от МЕГАС - "большой") - "больше", "более", "превосходнее". Я бы убрал: «Будет является самым важным» или «будет самым важным»!!!
+
+Царство Небесное работает как раз наоборот, кто в мире выше, тот в ЦН ниже, и кто в мире ниже, тот в ЦН выше.
diff --git a/mat/18/05.md b/mat/18/05.md
new file mode 100644
index 00000000..9be9fef3
--- /dev/null
+++ b/mat/18/05.md
@@ -0,0 +1,9 @@
+# Ради Моего имени.
+
+Здесь «Моё имя» относится к человеку в целом. Альтернативный перевод: «ради Меня» или «потому что Он - Мой ученик». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# И кто ... ради Моего имени, тот Меня принимает.
+
+Иисус имеет ввиду, что это то же самое, что принимать Его Самого. Альтернативный перевод: «Когда кто-то ... от Моего имени, он как бы принимает Меня» или «Когда кто-то ... ради Меня, он как будто принимает Меня».
+
+Гл. δέχομαι - 1. принимать, получать; 2. взять; 3. понимать, соглашаться; в Септуагинте им предан евр. гл. לקח (брать)‎. Иисус имеет ввиду, что это то же самое, что принимать Его Самого.
diff --git a/mat/18/06.md b/mat/18/06.md
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index 00000000..a89efaaf
--- /dev/null
+++ b/mat/18/06.md
@@ -0,0 +1,17 @@
+# Отвратит от веры.
+
+σκανδαλίζω 1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения; 2. оскорблять, раздражать, обижать, задевать, возмущать.
+
+Ему на шею повесили мельничный жёрнов и утопили его в морской глубине.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «кто-то повесил ему на шею большой жёрнов и бросил его в глубокое море». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Повесили мельничный жёрнов.
+
+κρεμάννυμι 1. перех. "вешать", "подвешивать", "повесить"; 2. неперех. "висеть".
+
+μύλος: 1. "мельница"; 2. "жернов" (мельничный каменный круг для перетирания зерен в муку), "мельничный камень".
+
+ὀνικός: "ослиный"; "мельничный камень" или "жернов, поворачиваемый ослом". Это большой, тяжелый круглый камень, один из основных элементов мельницы. Чаще всего в него впрягали осла.
+
+Альтернативный перевод: «тяжёлый мельничный камень».
diff --git a/mat/18/07.md b/mat/18/07.md
new file mode 100644
index 00000000..c952c760
--- /dev/null
+++ b/mat/18/07.md
@@ -0,0 +1,13 @@
+# Соблазны должны прийти.
+
+Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα - увы миру (горе миру) от соблазнов, надлежит ибо (однако) прийти соблазнам".
+
+Сущ. ἀνάγκη - 1. необходимость, неизбежность, нужда; 2. бедствие; 3. принуждение, вынуждение; возм.насилие, пытка". Т.е. букв. так: "..необходимость (неизбежность) ибо есть прийти соблазнам".
+
+Миру
+
+Здесь слово "мир" (гр. космос) обозначает людей. Альтернативный перевод: "людям этого мира". (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Соблазнов ... соблазны должны прийти ... тому человеку, через которого приходит соблазн.
+
+πλὴν οὐαὶ τῷ ἀνθρώπῳ δι’ οὗ τὸ σκάνδαλον ἔρχεται - "Увы (горе) однако человеку, через которого соблазн придёт". Здесь слово «соблазн» - это синоним искушения.
diff --git a/mat/18/08.md b/mat/18/08.md
new file mode 100644
index 00000000..14618e5b
--- /dev/null
+++ b/mat/18/08.md
@@ -0,0 +1,17 @@
+# Если твоя рука или твоя нога соблазняет тебя, отсеки их и брось от себя
+
+Иисус преувеличивает здесь, чтобы подчеркнуть, что люди должны делать всё необходимое, чтобы удалить из своей жизни то, что заставляет их грешить. (См: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+"Иисус уже использовал эту гиперболу в Нагорной проповеди (см. Матфея 5:29-30)".
+
+Твоя ... тебе.
+
+Все местоимения в данном случае употребляются в единственном числе. Иисус обращается ко всем людям в целом. Для вашего языка может быть более естественным переводить текст с «вы» в форме множественного числа. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# В жизнь.
+
+"в вечную жизнь"
+
+# Чем с двумя руками и двумя ногами быть брошенным в вечный огонь.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «чем Бог бросит вас в вечный огонь с обеими руками и ногами». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/18/09.md b/mat/18/09.md
new file mode 100644
index 00000000..b7dcc938
--- /dev/null
+++ b/mat/18/09.md
@@ -0,0 +1,21 @@
+# Если твой глаз соблазняет тебя, вырви его и брось от себя.
+
+Рекомендация о том, чтобы вырвать глаз, возможно, самую важную часть тела, является преувеличением. Это означает, что слушатели должны сделать всё возможное, чтобы удалить из своей жизни то, что заставляет их грешить. (См: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# Соблазняет тебя.
+
+Здесь «соблазн» - синоним греха. Альтернативный перевод: «заставляет тебя грешить». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Твой ... тебя.
+
+Все местоимения в данном случае употребляются в единственном числе. Иисус обращается ко всем людям в целом. Для вашего языка может быть более естественным переводить текст с «вы» в форме множественного числа. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# В жизнь.
+
+"в вечную жизнь"
+
+# Чем с двумя глазами быть брошенным в огненную геенну.
+
+"...γέενναν τοῦ πυρός - "букв.: "..геенну огня". Сущ. γέεννα - "геенна" (долина сынов Еннома, глубокое ущелье к югу от Иер.; перен. "место вечных мук"; "ад")".
+
+Альтернативный перевод: «чем Бог бросит вас в вечный огонь с двумя глазами». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/18/10.md b/mat/18/10.md
new file mode 100644
index 00000000..5c788c40
--- /dev/null
+++ b/mat/18/10.md
@@ -0,0 +1,19 @@
+# Смотрите, не приезирайте.
+
+καταφρονέω: "презирать", "пренебрегать", "нерадеть", "обращаться небрежно". «Будьте осторожны» или «Будьте уверены, что вы не пренебрегаете»...
+
+# Не презирайте ни одного из этих меньших.
+
+«Не думайте, что если они маленькие, то они не важны». Альтернативный перевод: «проявляйте уважение к меньшим».
+
+# Говорю вам.
+
+Потому что на самом деле.
+
+# Что их ангелы на небесах всегда видят лицо Моего Небесного Отца.
+
+Евреи учили, что у каждого человека есть ангел, однако только самые важные ангелы могут быть в присутствии Бога. Возможно Иисус подразумевает, что самые важные ангелы (архангелы) говорят с Богом об этих наименьших. Что именно означает выражение "их ангелы", не ясно.
+
+# Всегда видят лицо Моего Небесного Отца.
+
+Это идиома, которая означает, что они находятся в присутствии Бога. Альтернативный перевод: «всегда находятся рядом с Моим Отцом» или «всегда находятся в присутствии моего Отца». (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/18/11.md b/mat/18/11.md
new file mode 100644
index 00000000..f493da64
--- /dev/null
+++ b/mat/18/11.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Данный стих отсутствует в ряде ранних (западных) греч. рукописей, но присутствует в Византийских (более поздних) рукописях. Однако, несмотря на это, в контексте главы он важен, поскольку является переходом от учения Иисуса о взаимоотношениях принятия внутри общины к притчам, иллюстрирующим, почему последователи Иисуса должны так поступать: а потому, что их Учитель так поступал.
diff --git a/mat/18/12.md b/mat/18/12.md
new file mode 100644
index 00000000..f613207c
--- /dev/null
+++ b/mat/18/12.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Иисус продолжает использовать метафору маленького ребенка, чтобы научить своих учеников. Он также рассказывает притчу, в которой олицетворяется забота Бога о людях.
+
+Как вам кажется.
+
+Иисус использует этот вопрос, чтобы привлечь внимание людей. Альтернативный перевод: «Подумайте, как поступают люди» или «Подумайте вот о чём». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Вам.
+
+Здесь это местоимение употребляется во множественном числе. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Сто ... девяносто девять.
+
+«100 ... 99». (См: [[rc://*/ta/man/translate/translate-numbers]])
+
+# Разве он не оставит ... заблудившуюся?
+
+Иисус использует вопрос, чтобы научить своих учеников. Альтернативный перевод: «он обязательно оставит ... заблудившуюся». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/18/13.md b/mat/18/13.md
new file mode 100644
index 00000000..8551c1eb
--- /dev/null
+++ b/mat/18/13.md
@@ -0,0 +1,9 @@
+# А если получится её найти ... которые не заблудились
+
+Это конец притчи, которая начинается со слов «если бы у кого-то» в стихе 12. (См: [[rc://*/ta/man/translate/figs-parables]])
+
+# Говорю вам истину
+
+"ἀμὴν λέγω ὑμῖν - "Аминь говорю вам". См прим. к ст. 3".
+
+"Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет дальше. (См: [[rc://*/ta/man/translate/figs-you]])
diff --git a/mat/18/14.md b/mat/18/14.md
new file mode 100644
index 00000000..dfa3d94c
--- /dev/null
+++ b/mat/18/14.md
@@ -0,0 +1,9 @@
+# Так нет воли вашего Небесного Отца, чтобы погиб один из этих меньших
+
+«Ваш Отец на небесах не хочет, чтобы кто-нибудь из этих меньших умер», или «Ваш Отец на небесах не хочет, чтобы даже один из этих меньших умер».
+
+Гл. ἀπόλλυμι - "губить", "уничтожать", "истреблять", "разрушать", "предавать смерти", "терять"; ср.з. также "погибать", "потеряться", "пропадать".
+
+Воли вашего Небесного Отца.
+
+Это местоимение употребляется здесь во множественном числе, показывая, что все, к кому Иисус обращается зависят от воли Бога. (См: [[rc://*/ta/man/translate/figs-you]])
diff --git a/mat/18/15.md b/mat/18/15.md
new file mode 100644
index 00000000..e3e7b885
--- /dev/null
+++ b/mat/18/15.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Иисус начинает учить своих учеников о прощении и примирении.
+
+Гл. ἁμαρτάνω - "грешить", "преступать закон", "ошибаться"; в классической греч. литературе также "не попадать" (в цель), "промахиваться"; в Септуагинте им передан евр. гл. חטא‎. Гл. ἐλέγχω - 1. разоблачать, обнаруживать; 2. обличать, укорять, обвинять, порицать.
+
+Твой брат.
+
+Это относится к единоверцам в Боге, а не к братьям по крови. Альтернативный перевод: «твой единоверец» или «твой брат по вере».
+
+# Ты приобрёл твоего брата.
+
+«Ты восстановил добрые отношения со своим братом».
diff --git a/mat/18/16.md b/mat/18/16.md
new file mode 100644
index 00000000..42f4d08e
--- /dev/null
+++ b/mat/18/16.md
@@ -0,0 +1,5 @@
+# Чтобы любое слово подтвердили два или три свидетеля.
+
+Здесь «слово» относится к тому, что говорит человек. Иисус цитирует ветхозаветное установление, записанное в Втор. 17:6 и 19:15.
+
+Альтернативный перевод: «чтобы два или три свидетеля могли подтвердить, что то, что ты говоришь о брате, является истиной». (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/18/17.md b/mat/18/17.md
new file mode 100644
index 00000000..33cde9ee
--- /dev/null
+++ b/mat/18/17.md
@@ -0,0 +1,15 @@
+# Если не послушает их.
+
+«Если твой единоверец откажется слушать свидетелей, которые пришли с тобой». Не захочет прислушаться к их мнению.
+
+# Церкви.
+
+ἐκκλησία: "собрание", "церковь", "сборище". При Иисусе церквей не было, поэтому он это слово использует здесь не как организация, но как организм, сообщество. «Всему сообществу верующих».
+
+# Пусть он станет для тебя как язычник или сборщик налогов.
+
+«Относись к нему так, как ты относишься к язычнику или сборщику налогов».
+
+"Под язычником и мытарем здесь понимается человек, сознательно отвергающий волю Божью".
+
+Это означает, что его должны изгнать из сообщества верующих. (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mat/18/18.md b/mat/18/18.md
new file mode 100644
index 00000000..eedb7278
--- /dev/null
+++ b/mat/18/18.md
@@ -0,0 +1,17 @@
+# Говорю вам истину:
+
+"Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет дальше.
+
+# Вам.
+
+Все местоимения в данном случае употребляются во множественном числе. Эта фраза обращена была ко всем, кто слушал Иисуса.  (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Что вы свяжете на земле, то будет связано на небесах. И что развяжете на земле, то будет развязано на небе.
+
+δέω 1. "связывать", "привязывать"; 2. "сковывать", "заключать в узы", "оковы".
+
+Здесь «связывать» - это метафора, означающая запрещать что-то, а «развязывать» - это метафора, означающая позволять что-то.
+
+Кроме того, «связывать, развязывать на небесах» - это метонимия, которая представляет самого Бога. Бог по направлению церкви будет принимать или отлучать кого-то, рассматривать какие-то вопросы на основании того, что решила церковь.
+
+Посмотрите, как вы перевели похожие фразы в [Матфея 16:19](../16/19.md). Альтернативный перевод: «Бог на небесах одобрит то, что вы запретите или разрешите на земле». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/18/19.md b/mat/18/19.md
new file mode 100644
index 00000000..7e5132e9
--- /dev/null
+++ b/mat/18/19.md
@@ -0,0 +1,15 @@
+# Если двое из вас.
+
+Вероятно, Иисус подразумевает следующее: «если по крайней мере двое из вас» или «если вас двое или более». (См: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Согласятся просить.
+
+Гл. συμφωνέω - букв. "вместе произнести звук"; "соглашаться", "договариваться", "быть единодушным", "быть в гармонии с", "подходить", "соответствовать". Гл. αἰτέω - "просить", "молить", "требовать", "добиваться"; в Септуагинте (LXX) им передан евр. гл. שׂאל‎.
+
+Вам ... вас.
+
+Это относится к "двум из вас". Альтернативный перевод: «вам ... вы оба».
+
+# Моего Небесного Отца.
+
+Это важный титул для Бога, который описывает взаимоотношения между Богом и Иисусом. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
diff --git a/mat/18/20.md b/mat/18/20.md
new file mode 100644
index 00000000..0291028b
--- /dev/null
+++ b/mat/18/20.md
@@ -0,0 +1,11 @@
+# Двое или трое.
+
+Вероятно, Иисус подразумевает следующее: «по крайней мере двое» или «двое или более». Малое количество. В этом стихе речь идёт, прежде всего, о том, что Иисус обещает Своим последователям быть (незримым образом) с ними, когда они будут пытаться решать проблемы в общине (ранее говорилось об обличении упорствующего во грехе члене общине).
+
+Соберутся.
+
+"Встретятся с какой-то целью", например, молиться.
+
+# Ради Моего имени.
+
+Здесь «имя» олицетворяет человека в целом. Альтернативный перевод: «ради Меня» или «потому что Они - Мои ученики». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/18/21.md b/mat/18/21.md
new file mode 100644
index 00000000..2325efbc
--- /dev/null
+++ b/mat/18/21.md
@@ -0,0 +1,7 @@
+# До семи раз.
+
+До «7 раз». (См: [[rc://*/ta/man/translate/translate-numbers]])
+
+# Господин!
+
+κύριος: "Господь", "господин", "государь", "повелитель", "хозяин".  Лучше перевести привычнее: "Господь".
diff --git a/mat/18/22.md b/mat/18/22.md
new file mode 100644
index 00000000..80efb317
--- /dev/null
+++ b/mat/18/22.md
@@ -0,0 +1,3 @@
+# Семь раз по семьдесят.
+
+Возможные значения: 1) «7 раз по 70 = 490» или 2) «бесчисленное количество раз». Если такое обозначение номера запутает читателя, вы можете перевести его как «больше, чем вы можете сосчитать» или «вы должны его прощать всегда». (См: [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/mat/18/23.md b/mat/18/23.md
new file mode 100644
index 00000000..a24a18bf
--- /dev/null
+++ b/mat/18/23.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+После теории Иисус использует притчу, чтобы научить учеников практике: прощению и примирению.
+
+# Небесное Царство подобно.
+
+Здесь начинается притча о сходстве Царства Небесного с чем-то земным. При интерпретации каждой притчи используется только один элемент подобия.  Посмотрите, как вы перевели похожую притчу в [Матфея 13:24](../13/24.md). (См: [[rc://*/ta/man/translate/figs-parables]])
+
+# Потребовать отчёт со своих рабов.
+
+«Чтобы его слуги заплатили то, что они были ему должны». Гл. συναίρω + λόγος (слово) означает: "считаться", "рассчитываться", "расплачиваться", "учинять расчет", "сводить счета", "подводить баланс".
diff --git a/mat/18/24.md b/mat/18/24.md
new file mode 100644
index 00000000..77fd869c
--- /dev/null
+++ b/mat/18/24.md
@@ -0,0 +1,9 @@
+# Привели к нему того, кто должен.
+
+Должника. Это можно перефразировать в активной форме. Альтернативный перевод: «один из рабов привел должника». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Десять тысяч талантов.
+
+τάλαντον: "талант" (единица веса приблизительно равная 26-36 кг.).
+
+«10 000 талантов» или «гораздо больше, чем этот должник мог когда-либо выплатить». (См: [[rc://*/ta/man/translate/translate-bmoney]] и [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/mat/18/25.md b/mat/18/25.md
new file mode 100644
index 00000000..27e3fecc
--- /dev/null
+++ b/mat/18/25.md
@@ -0,0 +1,5 @@
+# Господин приказал продать ... чтобы заплатить.
+
+У человека не было денег, чтобы вернуть господину долг.
+
+Альтернативный перевод: «господин приказал своим слугам продать этого должника ... и вырученными от продажи деньгами выплатить его долг». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/18/26.md b/mat/18/26.md
new file mode 100644
index 00000000..f06b8dc3
--- /dev/null
+++ b/mat/18/26.md
@@ -0,0 +1,9 @@
+# Упал на колени, кланялся.
+
+Это показывает, что должник упрашивал своего господина самым смиренным образом. (См: [[rc://*/ta/man/translate/translate-symaction]])
+
+# Кланялся ему.
+
+«Кланялся господину».
+
+Прич. от гл. πίπτω -"падать", "упасть", "падать ниц или навзничь", "выпадать" (о жребии), "разваливаться", "разрушаться", "пропадать", "исчезать". Гл. προσκυνέω "поклоняться", "кланяться", "воздавать почесть", "упав на колени, поклониться до земли". Потерпи ещё. Гл. μακροΘυμέω - "долготерпеть", "быть терпеливым", "хранить терпение", "обладать выдержкой". Букв.: "Потерпи на мне", т.е. "потерпи меня ещё" или "потерпи с моим долгом".
diff --git a/mat/18/27.md b/mat/18/27.md
new file mode 100644
index 00000000..51a99414
--- /dev/null
+++ b/mat/18/27.md
@@ -0,0 +1,9 @@
+# Господин проявил к тому рабу милосердие.
+
+σπλαγχνίζομαι: "сжалиться", "иметь жалость", "умилосердиться".
+
+«Он почувствовал сострадание к своему должнику», и решил не взимать с него (должника) долг.
+
+# Отпустил его
+
+«Позволил ему идти».
diff --git a/mat/18/28.md b/mat/18/28.md
new file mode 100644
index 00000000..82a161d4
--- /dev/null
+++ b/mat/18/28.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Иисус продолжает рассказывать притчу своим ученикам. (См: [[rc://*/ta/man/translate/figs-parables]])
+
+# Сто динариев
+
+δηνάριον: "динарий" (Римская серебряная монета (около 3.898 гр.), средняя дневная плата рабочего).
+
+«100 динариев» или «заработная плата за 100 дней работы». (См: [[rc://*/ta/man/translate/translate-bmoney]] и [[rc://*/ta/man/translate/translate-numbers]])
+
+# Он схватил его (товарища своего).
+
+«Первый должник схватил другого».
+
+σύνδουλος: "сослуживец", "товарищ" (по рабству), "сотрудник".
+
+Схватил
+
+κρατέω: 1. "властвовать", "господствовать", "обладать силой"; 2. "овладевать", "захватывать", "брать", "схватывать"; 3. "держать", "удерживать".
diff --git a/mat/18/29.md b/mat/18/29.md
new file mode 100644
index 00000000..ad4d5698
--- /dev/null
+++ b/mat/18/29.md
@@ -0,0 +1,7 @@
+# Упал к его ногам.
+
+Он повел себя точно также как первый, которого схватил господин его. Посмотрите, как вы перевели это в [Матфея 18:26](https://v-mast.com/events/18/26.md).
+
+# Умолял его.
+
+παρακαλέω: 1. "призывать", "убеждать", "увещевать", "уговаривать", "звать"; 2. "настойчиво просить", "умолять", "упрашивать"; 3. "утешать", "ободрять", "давать надежду" или "моральную поддержку в час печали или скорби".
diff --git a/mat/18/30.md b/mat/18/30.md
new file mode 100644
index 00000000..ffc6270a
--- /dev/null
+++ b/mat/18/30.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус продолжает рассказывать притчу своим ученикам. (См: [[rc://*/ta/man/translate/figs-parables]])
+
+# Тот ... пошёл и посадил его в тюрьму
+
+«Первый человек не расчувствовался и пошёл и бросил второго человека в тюрьму», пока кто-то не внесет за него весь его долг. Обычно этим кто-то могли быть родственники.
diff --git a/mat/18/31.md b/mat/18/31.md
new file mode 100644
index 00000000..e8939829
--- /dev/null
+++ b/mat/18/31.md
@@ -0,0 +1,11 @@
+# Его товарищи.
+
+Другие люди. σύνδουλος: "сослуживец", "товарищ (по рабству)", "сотрудник". У этих двух персонажей, первого и второго должника, явно были общие знакомые, которые были коренным образом не согласны с тем, как повел себя первый человек, которому господин простил 10,000 талантов.
+
+# Очень огорчились.
+
+Гл. λυπέω (здесь в пасс. форме) - "стеснять", "тяготить", "опечалить", "огорчать", "терзать", "мучить"; ср.з. "скорбеть". Нар. σφόδρα - "весьма", "очень", "крайне". Т.е. произошедшее очень сильно огорчило друзей (сотрудников) немилосердного раба, которому царь простил огромный долг!
+
+К своему господину и обо всём рассказали
+
+«Рассказали обо всём своему господину», тому, кто изначально простил первого должника.
diff --git a/mat/18/32.md b/mat/18/32.md
new file mode 100644
index 00000000..7f89e8c4
--- /dev/null
+++ b/mat/18/32.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает рассказывать притчу своим ученикам. (См: [[rc://*/ta/man/translate/figs-parables]])
+
+# Тогда господин зовёт его.
+
+«Тогда царь позвал первого должника». Прич. от гл. προσκαλέομαι - "звать", "призывать", "подзывать", "созывать". «Тогда царь позвал первого должника». Ты попросил меня. Гл. παρακαλέω - 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, умолять, упрашивать; 3. утешать, ободрять, давать надежду или моральную поддержку в час печали или скорби; в Септаугинте (LXX) им передан евр. гл. נחם‎. «Ты умалил меня», ползал передо мной на коленях и упрашивал.
+
+Ты попросил меня.
+
+«Ты умалил меня», ползал передо мной на коленях и упрашивал.
diff --git a/mat/18/33.md b/mat/18/33.md
new file mode 100644
index 00000000..446e1a57
--- /dev/null
+++ b/mat/18/33.md
@@ -0,0 +1,7 @@
+# Разве не надо было и тебе помиловать?
+
+Господин использует вопрос, чтобы отругать своего слугу: Я тебя помиловал, простил тебе невероятно огромную сумму, неужели и ты не мог последовать моему примеру и поступить также?
+
+Альтернативный перевод: «Ты должен был поступить я!» (См: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+"Гл. ἐλεέω - "сочувствовать", "жалеть", "иметь сострадание", "помиловать", "умилосердиться"; в Септаугинте (LXX) им переданы евр. гл חנן‎, רחם‎, а также иногда חמל‎".
diff --git a/mat/18/34.md b/mat/18/34.md
new file mode 100644
index 00000000..b8cc4e93
--- /dev/null
+++ b/mat/18/34.md
@@ -0,0 +1,25 @@
+# Общая информация:
+
+Это конец той части истории, которая началась в [Матфея 18:1](https://v-mast.com/events/18/01.md), где Иисус учит о жизни в Царстве Небесном.
+
+# Связующее утверждение:
+
+Иисус завершает свою притчу о прощении и примирении.
+
+Господин разгневался.
+
+«Царь рассердился». ὀργίζω: "гневить"; страд. "гневаться", "сердиться", "свирепеть", "приходить в ярость".
+
+Отдал его.
+
+«Передал его». Скорее всего, сам господин не передавал своего должника мучителям. Альтернативный перевод: «приказал своим слугам передать его». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Истязателям.
+
+«Тем, кто будет мучить его».
+
+"Сущ. βασανιστής "истязатель", "палач". Виновный подвергается наказанию, чтобы побудить его и его близких найти необходимые деньги".
+
+Пока не отдаст ему весь долг.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «пока не отдаст то, что слуга должен был своему господину». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/18/35.md b/mat/18/35.md
new file mode 100644
index 00000000..ea90ea30
--- /dev/null
+++ b/mat/18/35.md
@@ -0,0 +1,11 @@
+# Мой Небесный Отец
+
+Это важный титул для Бога, который описывает взаимоотношения между Богом и Иисусом. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
+
+# С вами ... вас.
+
+Все местоимения в данном случае употребляются во множественном числе. Иисус говорит со своими учениками, но эта притча учит общей истине, которая относится ко всем верующим. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# От сердца.
+
+Здесь «сердце» - это метонимия, означающая внутреннее состояние человека. Фраза «от сердца» - это идиома, которая означает «искренне». Альтернативный перевод: «искренне» или «полностью». (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/18/intro.md b/mat/18/intro.md
new file mode 100644
index 00000000..82a781aa
--- /dev/null
+++ b/mat/18/intro.md
@@ -0,0 +1,15 @@
+# Матфея 18 Общее примечание
+
+## Специальные понятия в этой главе
+
+### Что должны делать последователи Иисуса, когда другие последователи грешат против них?
+
+Иисус учил, что его последователи должны хорошо относиться друг к другу и не сердиться друг на друга. Они должны простить любого, кто сожалеет о своем грехе, даже если он уже совершал тот же грех раньше. Если он не сожалеет о своем грехе, последователи Иисуса должны поговорить с ним один на один или в небольшой группе. Если он по-прежнему не будет сожалеть о своём грехе, тогда последователи Иисуса могут считать его виновным.
+
+"Гл. 18 - это учение Иисуса о церкви, а именно о внутренней жизни и взаимоотношениях в духовной общине Его последователей. В этой главе дано два наглядных примера (притчи). Одному из них следует подражать - это притча о заблудившейся овце, призывающая к милосердию и заботе (по примеру Доброго Пастыря), а другому - нет (притча о немилосердном должнике). Церковь должна продолжать миссию Иисуса, которая заключается в том, чтобы "...взыскать и спасти погибшее" (Матфея 18:11)".
+
+Ссылки:
+
+  * **[Матфея 18:01 Примечание](https://v-mast.com/events/translator-tn/01.md)**
+
+**[<<](https://v-mast.com/events/17/intro.md) | [>>](https://v-mast.com/events/19/intro.md)**
diff --git a/mat/19/01.md b/mat/19/01.md
new file mode 100644
index 00000000..a2fd1a69
--- /dev/null
+++ b/mat/19/01.md
@@ -0,0 +1,25 @@
+# Общая информация:
+
+Это начало новой части истории, которая длится до [Матфея 22:46](../22/46.md). В ней повествуется о служении Иисуса в Иудее. Эти стихи содержат справочную информацию о том, как Иисус пришёл в Иудею. (См: [[rc://*/ta/man/translate/writing-background]])
+
+# Когда.
+
+Букв.: Καὶ ἐγένετο ὅτε - "И случилось, когда"...
+
+Эта фраза является переходом от раздела, содержащего научение Иисуса, к тому, что произошло дальше. Альтернативный перевод: «После того, как».
+
+# Закончил говорить эти слова.
+
+Здесь «слова» относятся к тому, чему учил Иисус начиная с Матфея 18:1. Альтернативный перевод: «закончил учить». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Вышел из.
+
+Гл. μεταίρω: 1. "переносить", "уносить. 2. "уходить", "удаляться", "выходить". Альтернативный перевод: «...то покинул Иисус Галилею»...
+
+# В иудейскую страну, на другую сторону Иордана.
+
+Или: "в края/пределы иудейские за Иорданом".
+
+Сущ. ὅριον - "предел", "граница", "рубеж"; мн.ч. "пределы", т.е. область, местность.
+
+Изложив учение о Церкви (см. гл. 18), Иисус покидает Галилею и направляется на территорию Иудеи. Последний раз Матфей упоминал этот регион лишь во вступительных главах (2:3, 3:1, 4:25). Быть может, этим повтором Матфей показывает, что галилейское служение Иисуса закончилось там же, где и началось.
diff --git a/mat/19/02.md b/mat/19/02.md
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+# Множество людей.
+
+Букв.: "толпы многие", т.е. речь идёт об огромном количестве людей, которые следовали за Иисусом. Иисус же продолжал исцелять людей.
diff --git a/mat/19/03.md b/mat/19/03.md
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+# Связующее утверждение:
+
+Иисус начинает учение о браке и разводе.
+
+# К Нему подошли.
+
+Или: «К Иисусу пришли», "К Иисусу приблизились".
+
+# Искушая Его, говорили Ему.
+
+Прич.πειράζοντες от гл. πειράζω: 1. "пытаться", "делать попытку"; 2. "испытывать", "подвергать испытанию"; 3. "искушать", "пытаться совратить" или "уловить"; как сущ. "искуситель".
+
+«Искушать» у Матфея всегда используется в отрицательном смысле. Альтернативный перевод: «и бросили Ему вызов, спросив Его» или «и хотели поймать Его на слове, спросив».
+
+# «Разрешается ли человеку разводиться со своей женой по любой причине?»
+
+Фарисеи, по всей видимости, хотели узнать, какой из двух ведущих раввинских "школ" того времени относился Иисус (они были связаны с именами Шаммая и Гиллеля): в обеих школах считали, что брак возможен, но относительно причин для развода были расхождения (Шаммай: только прелюбодеяние; Гиллель: множество поводов). Фраза по "любой причине" в вопросе фарисеев должна была стать для них лакмусовой бумажкой религиозных взглядов Иисуса.
diff --git a/mat/19/04.md b/mat/19/04.md
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+++ b/mat/19/04.md
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+# «Разве не читали вы, что в начале Сотворивший создал их мужчиной и женщиной?»
+
+Иисус отсылает здесь фарисеев к знакомым для них текстам из Быт. 1:27 и 5:2. Альтернативный перевод: «Конечно же, вы читали, что в начале, когда Бог создал людей, Он сделал их мужчиной и женщиной». (См: [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/19/05.md b/mat/19/05.md
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+++ b/mat/19/05.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+В стихе 5 Иисус цитирует Бытие 2:24, чтобы показать, что муж и жена не должны разводиться, потому что Бог изначально задумал моногамный брак.
+
+# И сказал: «Поэтому ... телом...
+
+Иисус процитировал ту часть из Священного Писания, которую, как Ему казалось, фарисеи понимали. Прямая цитата из Быт. 2:24 может быть перефразирована как косвенная. Альтернативный перевод: «И конечно же, вы знаете, что Бог также сказал, что по этой причине ... телом». (См: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-quotations]]).
+
+# Поэтому.
+
+Это часть цитаты из книги Бытия об Адаме и Еве. В этом контексте озвучена причина, по которой человек должен оставить отца и мать: Бог создал женщину партнёром человека.
+
+# Соединится со своей женой.
+
+Гл. κολλάω (здесь в пасс. форме) - "приклеивать"; страд. "прилипать", "прилепляться", "приставать"; в Септуагинте (LXX) им передан евр. гл. דּבק‎. «Станет одним целом со своей женой во всех смыслах этого слова: физическом, эмоциональном, психологическом, сексуальном и так далее».
+
+# Станут двое одним телом.
+
+Это, с одной стороны, метафора, которая подчеркивает единство мужа и жены, с другой - нет, потому что муж и жена задумывались как взаимодополняющие друг друга, и потому, действительно, вместе они составляют одно целое, образ Бога (см. Быт. 1:26-28). Альтернативный перевод: «они станут как один человек». (См: [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/19/06.md b/mat/19/06.md
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+++ b/mat/19/06.md
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+# Одно тело.
+
+См. комментарий к ст. 5.
+
+# Что Бог соединил, то пусть человек не разделяет.
+
+Гл. χωρίζω (в тексте с отрицат. част. μη) - "отделять", "разделять", "разводить", "удалять", "разлучать", "отлучать". Императив с отр. μη используется для выражения запрета с характером общей заповеди: "да будет для вас постоянной практикой отказ от...".
+
+То есть Иисус показывает, что моногамный брак между мужчиной и женщиной - изначальный замысел Бога, который человек не имеет права нарушать.
diff --git a/mat/19/07.md b/mat/19/07.md
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+++ b/mat/19/07.md
@@ -0,0 +1,13 @@
+# Они спросили у Него.
+
+«Фарисеи задали Иисусу другой вопрос».
+
+# Велел.
+
+«Приказал нам, дал повеление нам, иудеям».
+
+Суть вопроса в том, что Иисус опирается в ответе на авторитет Писания (Торы) как Слова Божия, фарисеи также пытаются сделать это, но апеллируют к авторитету Моисея как законодателя.
+
+# Разводное письмо.
+
+Это документ, который юридически расторгает брак. Фарисеи ссылались на Втор. 24:1.
diff --git a/mat/19/08.md b/mat/19/08.md
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+++ b/mat/19/08.md
@@ -0,0 +1,15 @@
+# Из-за вашего жестокого сердца.
+
+Сущ. σκληροκαρδία: "жестокосердие", "жесткость сердца". Фраза «жестокое сердце» - это метафора, которая означает «бездушие, упрямство, упёртость в плохом смысле этого слова». Альтернативный перевод: «Из-за вашего упрямства» или «Потому что вы упрямы и глухи к Божьим словам». (См: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Позволил вам ... с вашими жёнами ... вашего жестокого.
+
+Здесь местоимения «вам» и «ваш» употребляются во Здесь местоимения «вам» и «ваш» употребляются во множественном числе. Иисус говорит с фарисеями, но Моисей дал это повеление их предкам много лет назад. Закон Моисея применялся ко всем иудеям в общем. (См: [[rc://*/ta/man/translate/figs-you]]). Видно, что Иисус, отвечая фарисеям, "ловит" их на факте подмены понятий: в контексте Втор. 24:1-4 развод - не повеление (заповедь), а позволение!
+
+# Сначала было не так.
+
+ἀπ᾽ ἀρχῆς - букв.: "от начала".
+
+Сущ. ἀρχή: 1. "начало", "основание", "происхождение"; 2. "начальство", "господство"; 3. "угол", "край", "конец". Здесь «сначала» или, точнее, "от начала, от происхождения земли" относится ко времени сотворения, когда Бог впервые создал мужчину и женщину. (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Иисус возвращает фарисеев к изначальному замыслу Бога.
diff --git a/mat/19/09.md b/mat/19/09.md
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+++ b/mat/19/09.md
@@ -0,0 +1,15 @@
+# Но Я говорю вам
+
+Эта фраза делает акцент на том, что Иисус скажет дальше. Подход Иисуса в этой ситуации очень похож на Нагорную проповедь, когда Он использовал триады, указывая на то, как 1) та или иная заповедь Бога воспринималась в иудейском обществе, 2) её правильное значение, 3) её правильное применение. В данном эпизоде Иисус тоже указывает на то, как 1) брак и развод воспринимались среди иудеев, 2) как Бог видит эту ситуацию, начиная с творения, и 3) как правильно относиться к браку и разводу.
+
+# Не из-за супружеской измены.
+
+Сущ. πορνεία - "блуд" (любые незаконные сексуальные отношения), "блудодеяние, любодеяние", "разврат", "проституция".
+
+# Женится на другой.
+
+Женится повторно, при живой жене. Альтернативный перевод: «женится на другой женщине». (См: [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# Нарушает супружескую верность.
+
+Гл. μοιχάω - страд. "прелюбодействовать" (нарушать супружескую верность), "любодействовать", "совращать чужую жену", "изменять мужу".
diff --git a/mat/19/10.md b/mat/19/10.md
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--- /dev/null
+++ b/mat/19/10.md
@@ -0,0 +1,3 @@
+Λέγουσιν αὐτῷ οἱ μαθηταὶ [αὐτοῦ]· εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι - "Говорят Ему ученики (Его): если есть такая причина (основание, повод, обязанность) для человека с женой его (т.е. по отношению к жене его), не приносит пользу (не лучше) женитьба".
+
+Ученикам по всей видимости не понравилось, что условия женитьбы, оказывается, настолько суровы.
diff --git a/mat/19/11.md b/mat/19/11.md
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+++ b/mat/19/11.md
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+# Не все понимают слово, но только те, кому дано.
+
+Гл. χωρέω: 1. "давать место", "уступать", "отходить"; 2. "идти", "продвигаться", "направляться", "проходить"; 3. "вмещать", "содержать (в себе)". Это можно передать точнее так: "Не все способны (в состоянии) вместить это слово". Кому дано (пассив). Альтернативный перевод: "Кому Бог дал" такой дар.
diff --git a/mat/19/12.md b/mat/19/12.md
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index 00000000..a985a8cb
--- /dev/null
+++ b/mat/19/12.md
@@ -0,0 +1,21 @@
+# Потому что есть скопцы, которые родились такими
+
+Иисус продолжает говорить о дарах, данных Богом. Сущ. εὐνοῦχος: "скопец" (человек, подвергшийся кастрации), "евнух" (кастрированный служитель в гареме, охраняющий жен господина). Альтернативный перевод: «Есть разные причины, по которым мужчины не вступают в брак. Например, есть люди, которые родились (букв. "от чрева матери") евнухами». (См: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Есть скопцы, которых люди сделали скопцами.
+
+Гл. εὐνουχίζω - "оскоплять", "делать скопцом", "кастрировать". Это можно перефразировать в активной форме. Альтернативный перевод: «Есть люди, которых другие люди сделали евнухами». (См: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Скопцы, которые сами себя сделали скопцами.
+
+Возможные значения: «мужчины, которые сделали себя евнухами, удалив интимные части своего тела». Но скорее всего, речь идёт о даре безбрачия, когда ради Царства Небесного человек принял решение полностью посвятить себя Богу (и терпеть все трудности безбрачия).
+
+# Для Небесного Царства.
+
+Здесь подразумевается правление Бога как Царя. Фраза «Небесное Царство» используется только в Евангелии от Матфея. Если возможно, сохраните в своём переводе слово «Небеса». Альтернативный перевод: «чтобы лучше служить нашему Небесному Богу». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Принять это ... поймёт.
+
+См. прим. о "понять" (вместить) в ст. 11!
+
+Лучше же переводить так: "Кто может это вместить, тот вместит" или «Кто может принять это учение ... тот примет его».
diff --git a/mat/19/13.md b/mat/19/13.md
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+++ b/mat/19/13.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+После разговора с фарисеями Иисус принимает и благословляет маленьких детей.
+
+# Тогда привели к Нему детей.
+
+προσηνέχθησαν (пассив) от гл. προσφέρω: "приносить", "приводить", "подносить", "подводить". Альтернативный перевод: «некоторые люди привели к Иисусу своих детей». (См: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Чтобы Он возложил на них руки и помолился.
+
+Гл. ἐπιτίΘημι - "класть (на)", "ставить (на)", "положить (на)", "полагать", "возлагать"; ср.з. "нападать", "предаваться", "посвящать себя". Возложение рук на кого-то в Писании ассоциируется с благословением. По всей видимости, некоторые родители хотели, чтобы Иисус благословил их детей и помолился о них.
+
+# Запрещали.
+
+Гл. ἐπιτιμάω: 1. "порицать", "упрекать", "запрещать", "прекословить", "возбранять"; 2. "налагать", "определять" (наказание). Ученики возбраняли (препятствовали) детям приходить к Иисусу, по непонятным причинам.
diff --git a/mat/19/14.md b/mat/19/14.md
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+++ b/mat/19/14.md
@@ -0,0 +1,11 @@
+# Пустите детей.
+
+Или "Разрешите", "Позвольте". Гл. ἀφίημι: "(от)пускать", "отсылать", "прощать", "допускать", "позволять", "оставлять".
+
+# Не препятствуйте им приходить ко Мне.
+
+Гл. κωλύω - "мешать", "препятствовать", "запрещать", "возбранять". «Не мешайте им (т.е. детям) приходить ко мне».
+
+# Им принадлежит Небесное Царство.
+
+γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν - "Потому что таких (детей) есть (им принадлежит) Царство Небесное". Указат. мест. τοιοῦτος - "такой вот", "такой именно", "подобный". Иисус повторяет мысль, звучавшую в гл. 18 (см. ст. 3): Царство Небесное принадлежит тем, кто умалился, подобно детям, и осознал свою зависимость от Бога.
diff --git a/mat/19/15.md b/mat/19/15.md
new file mode 100644
index 00000000..0de8a21b
--- /dev/null
+++ b/mat/19/15.md
@@ -0,0 +1 @@
+καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν - "И возложил руки (Свои) на них, ушел оттуда". Возложение рук связано с благословением детей.
diff --git a/mat/19/16.md b/mat/19/16.md
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index 00000000..a396fdbb
--- /dev/null
+++ b/mat/19/16.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Здесь действие переходит в другое время, когда Иисус объясняет богатому человеку, какова стоимость следования за Ним.
+
+# ... Один человек
+
+Καὶ ἰδού, εἷς - букв.: "и вот, один...". Т.е. речь идёт о некоем человеке. В греч. нет слова "человек", но оно подразумевается по смыслу. В некоторых языках существуют специальные слова, которые побуждают читателя обратить внимание на появление нового героя в истории. Если в вашем языке есть такое слово - используйте его здесь. Альтернативный перевод: "Вот, один человек...".
+
+# Учитель добрый (благой).
+
+Прил. ἀγαΘός: 1. "внутр. кач. "добрый", "благий", "щедрый"; 2. внешн. кач. "хороший", "полезный"; ср.р. употр. как сущ. "добро". В некоторых рукописях слова "добрый" (см. NA28).
+
+# Учитель, что сделать мне доброго, чтобы иметь вечную жизнь?
+
+В греч. (διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον) так: "Учитель, что хорошего (доброго) сделать (мне), чтобы иметь жизнь вечную"?
+
+Прил. ἀγαΘός: 1. "внутр. кач. "добрый", "благий", "щедрый"; 2. внешн. кач. "хороший", "полезный"; ср.р. употр. как сущ. "добро".
+
+В данном случае это может означать то, что одобряет Бог. Человек подразумевает, что можно каким-то добрым делом угодить Богу.
diff --git a/mat/19/17.md b/mat/19/17.md
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index 00000000..f70f32ea
--- /dev/null
+++ b/mat/19/17.md
@@ -0,0 +1,17 @@
+# ὁ δὲ εἶπεν αὐτῷ· τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός - "Он же сказал ему: зачем спрашиваешь меня о добром? Один есть добрый (одно есть добро)".
+
+# Почему ты называешь Меня добрым?
+
+В NA28 этого вопроса нет. Эта фраза есть только в Византийских греч. рукописях: "Что меня спрашиваешь (о) добром?".
+
+# Никто не добр, кроме одного Бога
+
+В NA28 этого утверждения нет. Эта фраза есть только в Византийских греч. рукописях: "Никто не добр, только один Бог" или "Есть только один, кто добр, - Бог".
+
+# Если хочешь войти в жизнь
+
+εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς - «Если хочешь войти в жизнь (сл. "вечную" нет), исполни (соблюди) заповеди».
+
+τήρησον от гл. τηρέω: "охранять", "оберегать", "стеречь", "блюсти", "содержать под стражею"; перен. "соблюдать", "хранить", "исполнять".
+
+Иисус,отвечая на вопрос человека, отсылает к Божьим заповедям как источнику блага для человека. Они (заповеди) добры, поскольку добр Тот, кто их дал (см. Пс. 15:2).
diff --git a/mat/19/18.md b/mat/19/18.md
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index 00000000..efe0bd6d
--- /dev/null
+++ b/mat/19/18.md
@@ -0,0 +1,3 @@
+# Тот спросил у Него: «Какие?» Иисус ответил: «Не убивай. Не нарушай супружескую верность. Не кради. Не свидетельствуй ложно".
+
+Иисус цитирует Исх. 20:12-16, Втор. 5:16-20, Лев. 19:18. Вопрос о том, какие именно заповеди следует соблюдать предполагает, что какие-то из них "как бы" важнее, приоритетнее других. Но ответ Иисуса в ст. 18-19 показывает, что все заповеди одинаково важны, т.к. даны Богом.
diff --git a/mat/19/19.md b/mat/19/19.md
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--- /dev/null
+++ b/mat/19/19.md
@@ -0,0 +1,7 @@
+# Люби ближнего твоего.
+
+Гл. αγαπαω - "любить (слово включает в себя следующие понятия: заботиться, желать добра, испытывать привязанность, находить удовольствие (в чем-либо), ценить)".
+
+Нар. πλησίον - "близкий", "ближний", "сосед"; как нареч. "поблизости", "близ". Иисус имеет в виду, что следует любить того, кто оказался рядом с тобой.
+
+Иудейский народ верил, что их близкими могут быть только другие иудеи. Иисус расширяет это определение, включив в него всех людей. Здесь Иисус цитирует Исх. 20:12-16, Втор. 5:16-20, Лев. 19:18.
diff --git a/mat/19/20.md b/mat/19/20.md
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index 00000000..36f80d63
--- /dev/null
+++ b/mat/19/20.md
@@ -0,0 +1,7 @@
+# С юных лет.
+
+В Западных (ранних) греч. рукописях этой фразы нет!
+
+# Чего мне ещё не хватает?
+
+Вопрос юноши подразумевает, что должно быть ещё какое-то единственное дело, которое сделало бы его совершенным, ведь он и так жил в соответствии с заповедями (с/от самой юности).
diff --git a/mat/19/21.md b/mat/19/21.md
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index 00000000..9917c286
--- /dev/null
+++ b/mat/19/21.md
@@ -0,0 +1,19 @@
+# Если хочешь быть совершенным.
+
+εἰ θέλεις τέλειος εἶναι - "Если желаешь совершенным быть".
+
+Прил. τελειος - "совершенный", "полный", "зрелый", возможно, "верный" (в смысле верный Богу, верный завету; возможно, в раввинистическом понимании: полностью праведный человек, который соблюдает все заповеди).
+
+# Нищим.
+
+Прил. πτωχός: "нищий", "бедный". Альтернативный перевод: «тем, кто очень беден». (См: [[rc://*/ta/man/translate/figs-nominaladj]]).
+
+# Будешь иметь сокровище на небесах.
+
+Фраза «сокровище на небесах» - это метафора, которая относится к награде от Бога.
+
+Θησαυρός -** **1. сокровище, ценность;
+
+2. сокровищница, хранилище.Альтернативный перевод: «Бог воздаст тебе на небесах». (См: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Иисус требует от юноши раздать имение нищим, чтобы доказать целостность своего характера и полное посвящение Богу и Его Царству: тот должен был проявить любовь к ближним на деле.
diff --git a/mat/19/22.md b/mat/19/22.md
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index 00000000..69a4c696
--- /dev/null
+++ b/mat/19/22.md
@@ -0,0 +1,7 @@
+# Ушёл опечаленным.
+
+Гл. λυπέω - "стеснять", "тяготить", "опечалить", "огорчать", "терзать", "мучить"; ср.з. "скорбеть"; пасс. "огорчаться", "печалиться".
+
+# Большое состояние.
+
+Сущ. κτῆμα - "имущество", "имение", "приобретенное или нажитое богатство", "добро". Ряд учёных предполагают, что здесь греч. сущ. может означат даже "земельные владения" (больше чем просто имущество).
diff --git a/mat/19/23.md b/mat/19/23.md
new file mode 100644
index 00000000..5b38fad4
--- /dev/null
+++ b/mat/19/23.md
@@ -0,0 +1,9 @@
+# Говорю вам истину.
+
+Букв.: Аминь Я говорю вам". Здесь используется еврейское слово АМЭН в функции наречия (истинно, верно, да будет так). Возм. перевод: "Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет дальше.
+
+# Войти в Небесное Царство.
+
+Войти в Небесное Царство. Здесь подразумевается правление Бога как Царя. Альтернативный перевод: «принять Нашего Небесного Бога как Своего царя» или «войти в Царство Бога». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+В этом стихе Иисус говорит Своим ученикам о том, что было истинной проблемой благочестивого юноши, который в итоге отошёл от Него в печали: неверные приоритеты - привязанность к богатству.
diff --git a/mat/19/24.md b/mat/19/24.md
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index 00000000..0988ee8b
--- /dev/null
+++ b/mat/19/24.md
@@ -0,0 +1,13 @@
+# Легче ... Божье Царство.
+
+Иисус использует преувеличение (гиперболу), чтобы проиллюстрировать, насколько трудно богатым людям войти в Царство Божье. (См: [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# Игольное ушко.
+
+πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν ἢ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. - "Опять же/снова говорю вам, легче есть верблюду через ушко иглы пройти, чем богатому войти в Царство Небесное".
+
+Словосочетание τρυπήματος ῥαφίδος означат: "ушко иглы".
+
+Сущ. τρύπημα: "отверстие", "дырочка", "ушко" (игольное). Сущ. ῥαφίς: "иголка", "игла".
+
+Эта метафора используется здесь для того, чтобы показать, что без Бога человек ничего не может сделать для собственного спасения, но полностью зависит Он Всевышнего вне зависимости от социального положения.
diff --git a/mat/19/25.md b/mat/19/25.md
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+++ b/mat/19/25.md
@@ -0,0 +1,11 @@
+# Его ученики очень удивились.
+
+Или: «ученики были поражены».
+
+Гл. ἐκπλήσσω (здесь в форме пассива) - действ. "ошеломлять", "поражать", "удивлять", "изумлять"; страд. "поражаться", "удивляться", "изумляться". Это подразумевает, что они были удивлены. Ведь в иудаизме считалось, что богатство свидетельствует о Божьем благословении и благоволении к человеку. (См: [[rc://*/ta/man/translate/figs-explicit]]). Ученики в очередной раз показывают полное непонимание слов Иисуса.
+
+# Так кто тогда может спастись?
+
+Гл. σῴζω (здесь в форме пассива) - 1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать; в Спетуагинте (LXX) им переводится евр. гл. ישׂע‎.
+
+Ученики используют вопрос, чтобы подчеркнуть своё удивление. Это можно перефразировать в активной форме. Альтернативный перевод: «Тогда нет никого, кого Бог спасёт!» (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/19/26.md b/mat/19/26.md
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index 00000000..7c412302
--- /dev/null
+++ b/mat/19/26.md
@@ -0,0 +1,3 @@
+παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά - букв.: "Для людей это невозможное есть, для Бога же, все возможное".
+
+Богатым людям это представляется чем-то невозможным, но Бог может сделать всё, в том числе и провести богатого в жизнь вечную.
diff --git a/mat/19/27.md b/mat/19/27.md
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index 00000000..4721a0fe
--- /dev/null
+++ b/mat/19/27.md
@@ -0,0 +1,7 @@
+# Мы оставили всё.
+
+«Мы оставили всё наше имущество» или «мы отказались от всего нашего имущества». Вопрос Петра звучит весьма логично, особенно в свете того, как опечаленным ушёл богатый юноша, не желавший расставаться со своим богатством ради следования за Иисусом, и фразой Иисуса о том, что богатому сложно войти в Божье Царство. Ведь ученики действительно ради Иисуса пожертвовали всем, став Его последователями.
+
+# Что же нам будет?
+
+Или: «Что хорошего даст нам Бог?". Ученики в лице Петра говорят здесь исключительно о своей награде/сокровище от Бога (см. ст. 21).
diff --git a/mat/19/28.md b/mat/19/28.md
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index 00000000..25ba7620
--- /dev/null
+++ b/mat/19/28.md
@@ -0,0 +1,25 @@
+# Говорю вам истину.
+
+Букв.: Аминь Я говорю вам". Здесь используется еврейское слово АМЭН в функции наречия (истинно, верно, да будет так). Возм. перевод: "Я говорю вам правду." Эта фраза делает акцент на том, что Иисус скажет дальше.
+
+# В будущем веке.
+
+В греч. (ἐν τῇ παλιγγενεσία) букв. так: "в возрождении". Сущ. παλιγγενεσία - "возрождение"; здесь это слово говорит о новом веке, когда мир будет обновлен и восстановлен, и установлено будет царство Христа. Иудеи времён Иисуса возлагали надежды на возрождение как своей земли, так и всего мира
+
+# Сын Человеческий.
+
+Иисус говорит о Себе. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Сядет на трон Своей славы.
+
+Сущ. Θρόνος - "трон", "седалище", "престол". Сидящий на троне представляет собой Царя. Альтернативный перевод: «сядет как Царь на Своём славном троне» или «будет править в славе как Царь». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Судить двенадцать колен Израиля.
+
+Гл. κρίνω - 1. отделять, выбирать; 2. рассуждать, полагать; 3. решать, делать вывод, приводить к заключению; 4. судить, производить суд, осуждать, обвинять; в Септуагинте (LXX) им переведены евр. гл. שׂפט‎ (править, быть судьёй), דּין‎ (судить, вершить суд), ריב‎ (разбирать тяжбу, судиться).
+
+Возможный перевод: "судить двенадцать племён Израиля". Здесь «колена» относятся к людям из этих колен. Альтернативный перевод: «судить людей из 12 колен Израильских». (См: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Возможно, речь здесь идёт не просто о последнем суде, но и о правлении как таковом (в мессианский век), ведь этот глагол может означать также "править" (вслед за евр. שׂפט). А в Ветхом Завете судьи Израильские (ШОФЭТИМ) в реальной жизни были прежде всего правителями (предводителями народа), и только потом судьями.
+
+Образ 12 колен может быть отсылкой к домонархическому Израилю, когда не было царя, но правил сам Бог через лидеров, послушных Ему (см. Моисей, Иисус Навин, ряд судей, Самуил).
diff --git a/mat/19/29.md b/mat/19/29.md
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index 00000000..aa0062c4
--- /dev/null
+++ b/mat/19/29.md
@@ -0,0 +1,15 @@
+# Каждый, кто оставит.
+
+Гл. ἀφίημι - "(от)пускать", "отсылать", "прощать", "допускать", "позволять", "оставлять".
+
+Здесь речь идёт не только об учениках, но о всяком человеке, решившем стать учеником Иисуса.
+
+# Ради Моего имени.
+
+Здесь «имя» олицетворяет всего человека. Альтернативный перевод: «ради Меня» или «потому что он верит в Меня». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Унаследует вечную жизнь.
+
+Гл. κληρονομέω - "наследовать", "получать в удел", "получать по жребию"; в Септуагинте (LXX) евр. глаголы ירשׂ‎, נחל‎, имеющие прямое отношение к передаче наследства (вступление в наследство).
+
+Это идиома, которая означает: «Бог даст им вечную жизнь (как наследство)». (См: [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mat/19/30.md b/mat/19/30.md
new file mode 100644
index 00000000..7c4b5e6a
--- /dev/null
+++ b/mat/19/30.md
@@ -0,0 +1,3 @@
+# Многие из первых будут последними, а последние — первыми.
+
+Здесь понятия «первый» и «последний» относятся к статусу или важности людей. Здесь Иисус противопоставляет статус людей в настоящее время их статусу в Царстве Небесном. Альтернативный перевод: «Но многие из тех, которые кажутся важными сейчас, будут наименее важными, и многие из тех, кто сейчас наименее важен, будут иметь очень высокий статус».
diff --git a/mat/19/intro.md b/mat/19/intro.md
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index 00000000..a922f88f
--- /dev/null
+++ b/mat/19/intro.md
@@ -0,0 +1,19 @@
+# Матфея 19 Общее примечание
+
+## Специальные понятия в этой главе
+
+### Развод
+
+Иисус говорит о разводе, потому что фарисеи хотели доказать людям, что учение Иисуса о разводе было неправильным ([Матфея 19:3-12](./03.md)). Иисус рассказывает о том, что Бог впервые сказал о браке во время сотворения человека.
+
+## Важные речевые обороты в этой главе
+
+### Метонимия
+
+Иисус часто произносит слово «Небеса», когда хочет, чтобы его слушатели думали о живущем на небесах Боге ([Матфея 19:12](../../mat/19/12.md)).
+
+## Ссылки:
+
+  * **[Матфея 19:01 Примечание](./01.md)**
+
+**[<<](../18/intro.md) | [>>](../20/intro.md)**
diff --git a/mat/20/01.md b/mat/20/01.md
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+++ b/mat/20/01.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус рассказывает притчу о хозяине, нанимающем рабочих, с целью проиллюстрировать, как Бог вознаградит тех, кто принадлежит Царству Небесному.
+
+# Небесное Царство похоже на хозяина дома.
+
+οἰκοδεσπότης: "хозяин дома", "домовладелец", "хозяин".
diff --git a/mat/20/02.md b/mat/20/02.md
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+++ b/mat/20/02.md
@@ -0,0 +1,15 @@
+# Он договорился.
+
+συμφωνέω: "соглашаться", "договариваться", "быть единодушным", "быть в гармонии с", "подходить", "соответствовать". «Хозяин дома договорился с работниками».
+
+# Работники.
+
+εργατων (множ. число) от ἐργάτης: "делатель", "трудящийся", "рабочий", "работник", "ремесленник", "земледелец".
+
+# По динарию.
+
+δηνάριον: "динарий" (Римская серебряная монета (около 3.898 гр., средняя дневная плата рабочего). Альтернативный перевод: « договорился по динарию». (См: [[rc://*/ta/man/translate/translate-bmoney]]))
+
+# Послал их в свой виноградник.
+
+«Послал их работать в своём винограднике»
diff --git a/mat/20/03.md b/mat/20/03.md
new file mode 100644
index 00000000..649c4c07
--- /dev/null
+++ b/mat/20/03.md
@@ -0,0 +1,17 @@
+# Когда он вышел.
+
+«Когда землевладелец вышел снова»
+
+# Около третьего часа.
+
+Третий час - около девяти утра. (См: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# Стояли на рынке без дела.
+
+«Стояли на рынке, ничего не делая» или «стояли на рынке без работы».
+
+# На рынке.
+
+Сущ. ἀγορά - 1. площадь, рынок, торжище, торг; 2. народное собрание, улица. Городская площадь (рынок) была место средоточия общественной жизни древнего селения. Именно там хозяин находит себе работников.
+
+Большая площадь под открытым небом, где люди покупают и продают продукты питания и другие предметы
diff --git a/mat/20/04.md b/mat/20/04.md
new file mode 100644
index 00000000..3b4b885e
--- /dev/null
+++ b/mat/20/04.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν - "И то, что справедливо, дам вам". Под тем, что справедливо хозяин имел в виду динарий, обычная плата работника за день.
diff --git a/mat/20/05.md b/mat/20/05.md
new file mode 100644
index 00000000..6cb63243
--- /dev/null
+++ b/mat/20/05.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+«Хозяин виноградника опять вышел» через какое-то время. Возможно ему не хватало работников, которых он уже нанял до этого.
+
+# Около шестого и девятого часа.
+
+Около шестого и девятого часа. Наше современное понятие о времени сильно отличается от представлений Древнего Израиля. Шестой час в понимании древних евреев - около полудня в современном. Девятый же час у древних евреев - около трех часов дня в современном мире.
+
+И сделал то же.
+
+Это означает, что хозяин снова пошёл на рынок и снова нанял новых рабочих.
diff --git a/mat/20/06.md b/mat/20/06.md
new file mode 100644
index 00000000..ea0b8399
--- /dev/null
+++ b/mat/20/06.md
@@ -0,0 +1,7 @@
+# Около одиннадцатого часа.
+
+Это около пяти часов вечера по современном исчислению времени.
+
+# Стояли без дела.
+
+ἀργός: 1. "бездеятельный", "не имеющий работы"; 2. "ленивый", "праздный", "ничего не делающий"; 3. "непроизводительный", "безуспешный", "бесплодный". Некоторые работники вышли на рынок позже. Их не было, когда хозяин виноградника выходил в третьем, шестом и девятом часу нанимать работников. Они пришли на рынок поздно и «ничего не делали» или «не имели никакой работы», возможно специально.
diff --git a/mat/20/07.md b/mat/20/07.md
new file mode 100644
index 00000000..9335b26b
--- /dev/null
+++ b/mat/20/07.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+λέγουσιν αὐτῷ· ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο - "Они сказали ему: потому что никто нас не нанял". Как уже было сказано, нанять их было невозможно, потому что их не было на рынке ни в 9 утра, ни в 12 (полдень), ни в три часа дня.
diff --git a/mat/20/08.md b/mat/20/08.md
new file mode 100644
index 00000000..aafdbf74
--- /dev/null
+++ b/mat/20/08.md
@@ -0,0 +1,11 @@
+# Управитель (управляющий).
+
+ἐπίτροπος: 1. "управитель"; 2. "управляющий". 3. "защитник", 4. "попечитель", "опекун"; син. (οἰκονόμος).
+
+# Начиная от последних и заканчивая первыми.
+
+Альтернативный перевод: «начиная с рабочих, которые начали работать самыми последними, затем рабочих, которые начали работать немного раньше, и, наконец, рабочих, которые начали работать с самого начала» или: «сначала заплати работникам, которых я нанял последними, а затем работникам, которых я нанял раньше них, и, наконец, работникам, которых я нанял с самого раннего утра".
+
+# Заплати всем.
+
+В греч. букв.: "и заплати им плату". Гл. ἀποδίδωμι - "отдавать", "давать", "воздавать", "возвращать", "платить"; ср.з. "продавать". Сущ. μισΘός - "(заработная) плата", "награда", "вознаграждение", "мзда", "воздаяние", "возмездие".
diff --git a/mat/20/09.md b/mat/20/09.md
new file mode 100644
index 00000000..4d8fd30e
--- /dev/null
+++ b/mat/20/09.md
@@ -0,0 +1,3 @@
+# Те, кто пришёл около 11:00.
+
+Альтернативный перевод: «те, кого хозяин дома нанял около 11 (в 5 часов вечера по современному исчислению времени)».
diff --git a/mat/20/10.md b/mat/20/10.md
new file mode 100644
index 00000000..9f4af54a
--- /dev/null
+++ b/mat/20/10.md
@@ -0,0 +1,3 @@
+# По динарию.
+
+"По одному динарию". В то время динарий это была обычная заработная плата за день работы. Альтернативный перевод: «по динарию, обычной заработной плате за один день работы». (См: [[rc://*/ta/man/translate/translate-bmoney]])
diff --git a/mat/20/11.md b/mat/20/11.md
new file mode 100644
index 00000000..2020d06f
--- /dev/null
+++ b/mat/20/11.md
@@ -0,0 +1,11 @@
+# Когда они получили свою плату.
+
+«Когда рабочие, которые работали дольше всех, с раннего утра, получили по динарию».
+
+# Стали выражать недовольство.
+
+γογγύζω: "роптать", "ворчать", "жаловаться", "выражать недовольство". По факту они проработали дольше всех, но получили плату такую же, что и те, кто пришли позже них, даже как и самые последние.
+
+# Хозяину дома.
+
+«Хозяину виноградника, в котором они работали». См. прим. к ст. 1.
diff --git a/mat/20/12.md b/mat/20/12.md
new file mode 100644
index 00000000..e6560145
--- /dev/null
+++ b/mat/20/12.md
@@ -0,0 +1,9 @@
+# Ты сравнял их с нами.
+
+«Ты заплатил им ту же сумму денег, которую заплатил нам».
+
+В греч. букв.: "равными нам их ты сделал". Прил. ἴσος - "равный", "такой же", "одинаковый".
+
+# С нами, которые перенесли знойный тяжёлый день.
+
+В греч. букв. так: "перенесшим тяжесть дня (работы) и зной". Сущ. βάρος - "тяжесть", "тягость", "бремя", "груз", "обуза"; перен. "весомость", "слава", "важность", "достоинство", "сила", "мощь". Сл. βάρος употр. о непосильной тяжести, о грузе, который очень тяжело нести. То есть эти работники говорят о том, что они целый день ("от звонка до звонка") работали на солнцепёке.
diff --git a/mat/20/13.md b/mat/20/13.md
new file mode 100644
index 00000000..fce469e1
--- /dev/null
+++ b/mat/20/13.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Иисус продолжает рассказывать притчу. (См: [[rc://*/ta/man/translate/figs-parables]])
+
+# Одному из них.
+
+«одному из рабочих, который работал дольше всех»
+
+# Друг! Я не обижаю тебя.
+
+Используйте слово, которое естественным образом используется для обращения к другому человеку с вежливым упрёком.
+
+Сущ. ἑταῖρος - "товарищ", "спутник", "друг". Распространенное обращение к человеку, имя которого неизвестно. Оно содержит оттенок упрёка. Я не обижаю тебя. Гл. ἀδικέω- 1. нарушать, преступать (закон), совершать преступление, грешить; 2. вредить, обижать; относиться несправедливо.
+
+# Разве не за динарий ты договорился со мной?
+
+Землевладелец использует вопрос, чтобы упрекнуть жалующихся рабочих. Альтернативный перевод: «Мы заранее договорились, что я дам один динарий». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Динарий.
+
+Один динарий. В то время это была обычная заработная плата за день работы. Альтернативный перевод: «за динарий, обычную заработную плату за один день работы». (См: [[rc://*/ta/man/translate/translate-bmoney]])
diff --git a/mat/20/14.md b/mat/20/14.md
new file mode 100644
index 00000000..45d8cc7a
--- /dev/null
+++ b/mat/20/14.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί - "Желаю (хочу) же этому последнему дать (тоже) как и тебе (что и тебе)". Хозяин имел на это право, он с каждым из работников договаривался на один динарий, и с первыми и с последними.
diff --git a/mat/20/15.md b/mat/20/15.md
new file mode 100644
index 00000000..435c1a4e
--- /dev/null
+++ b/mat/20/15.md
@@ -0,0 +1,9 @@
+# Разве я не вправе распоряжаться тем, что мне принадлежит?
+
+Хозяин использует вопрос, чтобы показать недовольным рабочим их неправоту. Альтернативный перевод: «Со своим имуществом я могу делать то, что хочу». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Или ты завидуешь тому, что я добр?
+
+ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι - дословно: "Или глаз твой злой есть, что я добр"? Выражение "дурной глаз" означает ревность, зависть. Хозяин виноградника использует вопрос, чтобы упрекнуть жалующихся рабочих.
+
+Альтернативный перевод: «Не завидуй тому, что я проявляю щедрость к другим людям». Моё добро (виноградник и деньги), что хочу с ними то и делаю.
diff --git a/mat/20/16.md b/mat/20/16.md
new file mode 100644
index 00000000..13ce9ee0
--- /dev/null
+++ b/mat/20/16.md
@@ -0,0 +1,5 @@
+# Так последние будут первыми, а первые — последними.
+
+Здесь понятия «первый» и «последний» относятся к статусу приглашенных в Царство Божие. Кто-то попадет туда с самого начала, а кто-то "заскочит на подножку уходящего поезда", то есть, попадёт в Царство Небесное в самый последний момент.
+
+В ранних (западных) рукописях нет окончания стиха: "потому что много званых, но мало избранных". Так в Византийских рукописях. Букв.: "...потому что многочисленными являются (от гл. "быть") позванные, малочисленны же избранные".
diff --git a/mat/20/17.md b/mat/20/17.md
new file mode 100644
index 00000000..1c1ed4f8
--- /dev/null
+++ b/mat/20/17.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Это фоновая информация. Когда Иисус и Его ученики отправляются в Иерусалим, Иисус в третий раз предсказывает им Свою смерть и воскрешение.
+
+# По дороге в Иерусалим.
+
+Καὶ ἀναβαίνων ὁ Ἰησοῦς εἰς Ἱεροσόλυμα - дословно: "Восходя в Иерусалим"... Город Иерусалим расположен на вершине холма, поэтому людям приходилось подниматься наверх, чтобы туда добраться.
diff --git a/mat/20/18.md b/mat/20/18.md
new file mode 100644
index 00000000..8f414ca8
--- /dev/null
+++ b/mat/20/18.md
@@ -0,0 +1,21 @@
+# Мы поднимаемся.
+
+В некоторых переводах здесь используется вводное слово, означающее, что Иисус обращает внимание учеников на то, что Он собирается им рассказать. Альтернативный перевод: «Обратите внимание, мы поднимаемся...»
+
+В начале стиха - Ιδού - "Вот" (букв.: "Смотрите!").
+
+# Мы поднимаемся.
+
+Здесь "мы" подразумевает Иисуса и Его учеников. (См: [[rc://*/ta/man/translate/figs-inclusive]])
+
+# Сын Человеческий будет предан.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Некто предаст Сына Человеческого». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Сын Человеческий ... Его.
+
+Иисус говорит о Себе в третьем лице. При необходимости, вы можете перевести Его слова в первом лице. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Его осудят.
+
+Первосвященники и книжники осудят Иисуса.
diff --git a/mat/20/19.md b/mat/20/19.md
new file mode 100644
index 00000000..ad8b09ef
--- /dev/null
+++ b/mat/20/19.md
@@ -0,0 +1,19 @@
+# Его отдадут язычникам на унижение.
+
+ἐμπαίζω: 1. "осмеять", "поругать", "издеваться", "глумиться", "насмехаться". "На осмеяние, на поругание". Под язычниками здесь понимались римляне. Первосвященники и книжники передадут Иисуса язычникам (римлянам), и язычники (римляне) будут издеваться над Ним.
+
+# Бичевание.
+
+μαστιγόω: "бичевать", "стегать", "хлестать бичем", "сечь", "бить плетью". «Его будут избивать бичем» или «Его будут бить хлыстами».
+
+# На третий день.
+
+«Третий» - это порядковая форма числа «три». Не через три дня, а на третий день.
+
+# Его ... Он.
+
+Иисус говорит о Себе в третьем лице. При необходимости вы можете перевести Его речь в первом лице. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Он воскреснет.
+
+Слово «воскреснуть» - это значит «снова/ повторно / заново ожить». Альтернативный перевод: «Бог воскресит Его» или «Бог снова оживит Его». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/20/20.md b/mat/20/20.md
new file mode 100644
index 00000000..824f2614
--- /dev/null
+++ b/mat/20/20.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+В ответ на вопрос матери двоих учеников Иисус рассказывает Своим ученикам о власти и служении другим в Царстве Небесном.
+
+# Сыновей Зеведея.
+
+Это относится к Иоанну и Иакову.
+
+# Кланялась.
+
+Гл. προσκυνέω (причастие) - поклоняться, кланяться, воздавать почесть, упав на колени поклониться до земли. Эта женщина выказывала Иисусу глубокое почтение (со стороны это выглядело именно так).
diff --git a/mat/20/21.md b/mat/20/21.md
new file mode 100644
index 00000000..20d03ffa
--- /dev/null
+++ b/mat/20/21.md
@@ -0,0 +1,7 @@
+# По правую ... по левую сторону от Тебя.
+
+Здесь имеются ввиду позиции власти, влияния и чести. (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# В Твоём Царстве.
+
+Здесь под словом «Царство» подразумевается правление Иисуса как Царя. Альтернативный перевод: «когда Ты станешь Царём». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/20/22.md b/mat/20/22.md
new file mode 100644
index 00000000..487f69cc
--- /dev/null
+++ b/mat/20/22.md
@@ -0,0 +1,15 @@
+# Не знаете.
+
+Здесь подразумевающееся местоимение «вы» используется во множественном числе и относится к матери и сыновьям. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Разве можете.
+
+Здесь подразумевающееся местоимение «вы» используется во множественном числе, но здесь Иисус обращается только к двоим сыновьям. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Пить чашу, которую Я буду пить.
+
+«Пить чашу» или «пить из чаши» - это идиома, которая означает испытать страдания. Альтернативный перевод: «пройти через те страдания, через которые буду проходить Я». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Они говорят.
+
+«Сыновья Зеведея сказали» или: «Иаков и Иоанн сказали».
diff --git a/mat/20/23.md b/mat/20/23.md
new file mode 100644
index 00000000..6d603164
--- /dev/null
+++ b/mat/20/23.md
@@ -0,0 +1,13 @@
+# Мою чашу будете пить.
+
+«Пить чашу» или «испить из чаши» - это идиома, которая означает испытать страдания. Альтернативный перевод: «Вы действительно будете страдать так же, как и я». (См: [[rc://*/ta/man/translate/figs-idiom]]).
+
+# По правую ... по левую сторону.
+
+Здесь имеются ввиду позиции власти, влияния и чести. Посмотрите, как вы перевели это в [Матфея 20:21](../20/21.md). (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Но кому предназначено Моим Отцом.
+
+Гл. ἑτοιμάζω (пассив) - "приготовлять", "заготовлять", "готовить".
+
+Альтернативный перевод: «но эти места подготовил Мой Отец, и Он даст их тем, кого Он выберет». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/20/24.md b/mat/20/24.md
new file mode 100644
index 00000000..e0c56d58
--- /dev/null
+++ b/mat/20/24.md
@@ -0,0 +1,9 @@
+# Услышали это.
+
+«Услышали другие десять учеников, что Иаков и Иоанн просили у Иисуса».
+
+# Рассердились на этих двух братьев.
+
+Гл. ἀγανακτέω - "негодовать", "возмущаться", "гневаться", "разгневаться". Т.е. остальные ученики пришли в ярость.
+
+Между учениками Христа постоянно шло соперничество. Альтернативный перевод: «они очень рассердились на двух братьев, потому что каждый из них также хотел сидеть на почётном месте рядом с Иисусом», а эти два брата их обогнали.
diff --git a/mat/20/25.md b/mat/20/25.md
new file mode 100644
index 00000000..4bf74b6f
--- /dev/null
+++ b/mat/20/25.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Иисус заканчивает учить Своих учеников о власти и служении другим.
+
+# Подозвал их.
+
+«Иисус позвал двенадцать учеников».
+
+# Правители народов господствуют над ними.
+
+«Языческие цари господствуют над своим народом силой». Гл. κατακυριεύω овладевать, господствовать, быть хозяином, приобретать господство. ...властвуют.
+
+Бо́льшие.
+
+«Самые важные люди среди язычников».
+
+# Над ними властвуют.
+
+«Управляют людьми».
+
+Гл. κατεξουσιάζω - властвовать, быть тираном.
diff --git a/mat/20/26.md b/mat/20/26.md
new file mode 100644
index 00000000..e4389b6e
--- /dev/null
+++ b/mat/20/26.md
@@ -0,0 +1,9 @@
+# Кто хочет.
+
+"Кто хочет быть большим".
+
+μέγας: "большой", "огромный", "великий", "значимый". Тот, с кем все считаются.
+
+# Пусть будет вас слугою.
+
+διάκονος: "диакон", "слуга", "служитель", а также. ж.р. "диакониса".
diff --git a/mat/20/27.md b/mat/20/27.md
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--- /dev/null
+++ b/mat/20/27.md
@@ -0,0 +1,3 @@
+# Быть первым.
+
+«Занимать высокое положение».
diff --git a/mat/20/28.md b/mat/20/28.md
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+++ b/mat/20/28.md
@@ -0,0 +1,25 @@
+# Сын Человеческий ... Свою жизнь.
+
+Иисус говорит о Себе в третьем лице. При необходимости вы можете перевести Его речь в первое лицо. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Не для того пришёл, чтобы Ему служили.
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «пришёл не за тем, чтобы другие люди служили Ему» или «пришёл не для того, чтобы другие люди служили Мне». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Чтобы послужить.
+
+Это можно сформулировать яснее. Альтернативный перевод: «но послужить другим». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# Отдать Свою жизнь для искупления многих.
+
+Сущ. λύτρον - выкуп, выкупная цена, деньги, которые платились за освобождение раба.
+
+Жизнь Иисуса была «выкупом», что представляет собой метафору, означающую, что Он был наказан с целью освободить людей от наказания за их грехи. Альтернативный перевод: «отдать Свою жизнь вместо многих» или «отдать Свою жизнь взамен на освобождение многих». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Отдать Свою жизнь.
+
+Отдать Свою жизнь - это идиома, означающая добровольную смерть с целью помочь другим. Альтернативный перевод: «умереть». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Многих.
+
+Это можно сформулировать яснее. Альтернативный перевод: «многих людей». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/mat/20/29.md b/mat/20/29.md
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+++ b/mat/20/29.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ об Иисусе, Который исцеляет двоих слепых.
+
+# Когда они выходили.
+
+Это относится к ученикам и Иисусу.
+
+# За Иисусом шло.
+
+«Множество людей следовали за Иисусом».
diff --git a/mat/20/30.md b/mat/20/30.md
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index 00000000..4a7acf40
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+++ b/mat/20/30.md
@@ -0,0 +1,15 @@
+# У дороги сидели двое слепых.
+
+Незрячих. Иногда это переводится как «Вот, у дороги сидели двое слепых». Таким образом Матфей обращает наше внимание на новых людей в истории. В вашем языке может быть способ сделать это.
+
+# Когда они услышали.
+
+«Когда двое слепых услышали, что Иисус и Его ученики идут мимо них»...
+
+# Идёт мимо.
+
+«Проходил мимо них». Или: "Проходил где-то поблизости". Они не видели, но очень хорошо слышали.
+
+# Сын Давида.
+
+Иисус не был сыном Давида в буквальном смысле, поэтому эта фраза может быть переведена как «потомок царя Давида». Однако «Сын Давида» также является титулом для Мессии, и вполне возможно, что люди называли Иисуса именно так.
diff --git a/mat/20/31.md b/mat/20/31.md
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+++ b/mat/20/31.md
@@ -0,0 +1,3 @@
+# Помилуй нас.
+
+Гл. ἐλεέω - сочувствовать, жалеть, иметь сострадание, помиловать, умилосердиться.
diff --git a/mat/20/32.md b/mat/20/32.md
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+++ b/mat/20/32.md
@@ -0,0 +1,7 @@
+# Подозвал их.
+
+«Иисус позвал слепых подойти к Нему». Гл. φωνέω - 1. кричать, возглашать, громко говорить, петь (о петухе); 2. звать, призывать.
+
+Что вы хотите от Меня?
+
+Τί θέλετε ποιήσω ὑμῖν - букв.: "Что вы желаете, чтобы Я сделал вам"?
diff --git a/mat/20/33.md b/mat/20/33.md
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+++ b/mat/20/33.md
@@ -0,0 +1,5 @@
+# Чтобы наши глаза открылись.
+
+Гл. ἀνοίγω (пассив) - открывать, отверзать, отворять, отпирать, вскрывать (печать). Другими словами, они просят Иисуса исцелить их - открыть им глаза.
+
+Альтернативный перевод: «мы хотим, чтобы Ты открыл наши глаза» или «мы хотим видеть». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/mat/20/34.md b/mat/20/34.md
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--- /dev/null
+++ b/mat/20/34.md
@@ -0,0 +1,9 @@
+# Сжалился.
+
+σπλαγχνίζομαι: "сжалиться", "иметь жалость / сострадание", "умилосердиться". По сути, Иисус послужил им тем даром, который имел. Выше Иисус рассказал, что важно не кичиться своим положением, но служить друг другу, и тут же показал на двух слепых, как это работает на практике.
+
+Пошли за Ним.
+
+ἀκολουΘέω - 1. "следовать (за)", "идти вслед (за)"; "становиться учеником кого-либо"; 2. "подражать", "сообразовываться".
+
+Прозревшие слепые последовали за Иисусом, сделавшись Его учениками.
diff --git a/mat/20/intro.md b/mat/20/intro.md
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+++ b/mat/20/intro.md
@@ -0,0 +1,21 @@
+# Матфея 20 Общее примечание.
+
+## Специальные понятия в этой главе
+
+### Притча о землевладельце и его винограднике
+
+Иисус рассказывает эту притчу в ([Матфея 20:1-16](https://v-mast.com/events/translator-tn/01.md)), чтобы научить Своих учеников тому, что Божьи принципы отличаются от человеческих.
+
+Остальные эпизоды главы:
+
+20-24 - просьба матери сынов Заведеевых,
+
+25-28 - "Но между вами да не будет так",
+
+29-34 - исцеление двух слепых.
+
+Ссылки:
+
+  * **[Матфея 20:01 Примечание](https://v-mast.com/events/translator-tn/01.md)**
+
+**[<<](https://v-mast.com/events/19/intro.md) | [>>](https://v-mast.com/events/21/intro.md)**
diff --git a/mat/21/01.md b/mat/21/01.md
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@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+"Когда приблизились к Иерусалиму" - с этого текста начинается рассказ о входе Иисуса в Иерусалим и Его последних днях на земле.
+
+**Приблизились.**
+
+Т.е. Иисус и Его ученики. Здесь Иисус даёт Своим ученикам наставления о том, что они должны делать, чтобы приготовить Его въезд в город.
+
+# в Виффагию.
+
+ΒηΘφαγή: "Виффагия" (букв. "Бет Фаггио" - Дом Неспелых Смокв"; место на Елеонской горе близ Вифании).
diff --git a/mat/21/02.md b/mat/21/02.md
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+++ b/mat/21/02.md
@@ -0,0 +1,19 @@
+# Привязанную ослицу
+
+καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην - "И тут же (сразу же, немедленно) найдёте ослицу привязанную".
+
+Нар. εὐθέως - "немедленно", "сразу". Прич. δεδεμένην от гл. δέω: 1. "связывать", 2. "привязывать". Альтернативный перевод: «ослицу, которую кто-то привязал".
+
+# Молодого осла
+
+Сущ. πῶλος: "молодой осел", "осленок".
+
+# отвяжите и приведите ко Мне.
+
+Это не было воровством. Бог приготовил этих животных для Себя заранее.
+
+Гл. λύω: 1. "отвязывать", "развязывать"; 2. "освобождать", "отпускать".
+
+Императив αγάγετέ от гл. ἄγω: 1. "вести, "водить", "приводить", "уводить"; 2. "нести", "приносить", "уносить".
+
+Иисус даёт инструкции ученикам в мельчайших подробностях: на это указывают слово "тут же"/сразу и слова об ослице с ослёнком. Вместе с тем, Иисус исполняет пророчество пророка Захарии (см. Зах. 9:9), который говорил, что грядущий Царь будет ехать на молодом осле. Иисус хотел, чтобы пророчество сбылось в мельчайших подробностях.
diff --git a/mat/21/03.md b/mat/21/03.md
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+++ b/mat/21/03.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+ἐρεῖτε ὅτι ὁ κύριος αὐτῶν χρείαν ἔχει - "Скажите, что Господь нужду имеет (в них)". Скажите, что они (ослица и ослик) нужны Господу (господину).
diff --git a/mat/21/04.md b/mat/21/04.md
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index 00000000..fd49f08b
--- /dev/null
+++ b/mat/21/04.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Здесь евангелист Матфей цитирует пророка Захарию 9:9, чтобы показать, что Иисус исполнил пророчество, въехав на осле в Иерусалим. Подобное пророчество есть также и у Исайи (Ис. 62:11), а также в Ис. 35:4.
+
+# Всё это произошло.
+
+τοῦτο δὲ γέγονεν - "Это же произошло", или: "Это имело место быть", или: "Это случилось"...
+
+Здесь Матфей объясняет, как действия Иисуса исполнили Писания.
+
+# Всё это произошло, чтобы сбылось сказанное через пророка.
+
+Альтернативный перевод: «Всё это произошло, чтобы Иисус исполнил то, что Бог сказал некогда через пророка» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Через пророка.
+
+Пророков было много. Матфей в данном случае говорил о Захарии, хотя и у Исайи можно найти два схожих пророчества. Альтернативный перевод: «через пророка Захарию» (См.: [[rc://*/ta/man/translate/figs-explicit]]).
+
+* В Новом Завете нередко приводятся цитаты пророков без указания имени (или точных ссылок). Это не связано с тем, что авторы новозаветных книг плохо знали Ветхий Завет, но с тем, что такая манера цитировать была связана с общей религиозной традицией, члены которой хорошо знали Писания и поэтому сразу же понимали, какое именно место цитируется.
diff --git a/mat/21/05.md b/mat/21/05.md
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+++ b/mat/21/05.md
@@ -0,0 +1,11 @@
+# Скажите дочери Сиона.
+
+Фраза «Дочь Сиона» означает Иерусалим или, если еще конкретней, жителей Иерусалима (см. Ис. 62:11). Альтернативный перевод: «народ Сиона» или «жители Иерусалима».
+
+# Сион.
+
+Это метонимия Иерусалима.
+
+# На ослице и молодом осле, сыне подъярёмной (находящейся под ярмом).
+
+Сущ. ὑποζύγιον: "вьючное или подъярёмное животное", "ослица". Фраза «и молодом осле, сыне подъярёмной» объясняет, что этот осёл был молодым детёнышем ослицы. Альтернативный перевод: «на молодом осле-самце».
diff --git a/mat/21/06.md b/mat/21/06.md
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+++ b/mat/21/06.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/21/07.md b/mat/21/07.md
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+++ b/mat/21/07.md
@@ -0,0 +1,9 @@
+# Одежду.
+
+Сущ. ἱμάτιον - "(верхняя) одежда", "риза", "платье", "плащ", "гиматий"; "платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым". Речь идёт о верхней одежде или длинных плащах.
+
+# И Иисус сел.
+
+В греч. букв.: "О Он сел...".
+
+Подразумевается Иисус..
diff --git a/mat/21/08.md b/mat/21/08.md
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index 00000000..0b66abe1
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+++ b/mat/21/08.md
@@ -0,0 +1,3 @@
+# Многие люди стелили по дороге свою одежду, а другие срезали с деревьев ветви и стелили их
+
+Таким образом они выказывали своё особое почтение Иисусу, как к царю (ср. 4Цар. 9:13), когда Он входил в Иерусалим. (См.: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/translate-symaction]]).
diff --git a/mat/21/09.md b/mat/21/09.md
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--- /dev/null
+++ b/mat/21/09.md
@@ -0,0 +1,25 @@
+# Народ.
+
+В греч. - "толпы" (ὄχλοι). Это указывает на то, что Иисуса в тот момент сопровождало немало народа, который восклицал строки из Пс. 117:26).
+
+# Осанна.
+
+ὡσαννά: "осанна" (букв. с евр. „О! Спаси нас!" или "Спаси же нас!").
+
+# Сыну Давида.
+
+ὡσαννὰ τῷ υἱῷ Δαυίδ - "Осанна, сыну Давида"! Иисус не был сыном Давида в прямом смысле слова, так как не рождался у Давида и его жен, а поэтому это выражение можно перевести как: «потомок царя Давида». Впрочем, «Сыном Давида» также называли Мессию, потому что именно из рода Давида должен был произойти царь-спаситель, и народ, наверное, имел в виду именно это, когда приветствовал Иисуса этими словами. То есть, цитируя строки псалма, народ признавал, что в Иисусе исполняется мессианское пророчество..
+
+# Во имя Господа.
+
+Здесь «во имя» значит «с властью» или «как представитель». Альтернативный перевод: «с властью Господа» или «как представитель Господа» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Осанна в вышних
+
+Прил. ὕψιστος (в превосходной степени) - "высочайший", "высший", "всевышний".
+
+Комментаторы так ещё интерпретируют данное место: (а) "Высшие высоты" — это небеса, обитатели которых призываются к восхвалению. (б) Народ призывает ангелов кричать Богу "осанна!". (в) Пс. 117 использовался при богослужении на празднике кущей, празднике освящения храма и пасхе.
+
+Это молитва, которая неоднократно произносится на страстной неделе, предвосхищая смерть и вознесение Мессии.
+
+Здесь, по всей видимости, под «вышними» подразумевается Бог, Который царствует на самом высшем небе. Альтернативный перевод: «Хвала Богу, Который царствует на самом высшем небе» или «Хвала Богу!» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/21/10.md b/mat/21/10.md
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+++ b/mat/21/10.md
@@ -0,0 +1,9 @@
+# Иисус пришёл в Иерусалим.
+
+В греч. букв.: "И входивший (Он) в Иерусалим". Не говорится, что Иисус "поднялся" (как в переводе!), а просто "вошёл"!
+
+Гл. εἰσέρχομαι - "входить", "приходить".
+
+# Весь город пришёл в волнение.
+
+εσείσθη (пассив) от σείω: "трясти", "потрясать", "качать", "колебать"; страд. "трястись", "приходить в трепет", "приходить в смятение или волнение". Здесь слово «город» означает жителей города Иерусалим. Идея в следующем: весь город (Иерусалим) взбудоражился / пришел в смятение. Люди не могли понять, что, собственно говоря, происходит. Альтернативный перевод: «многие люди по всему городу пришли в волнение» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/21/11.md b/mat/21/11.md
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+++ b/mat/21/11.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Толпа народа не могла понять, Кто перед ней (см. ст. 10), но тут же сама себе давала ответ: Иисуса воспринимали как пророка из Назарета, находящегося в Галилее. У современников Иисуса Галилея считалась полу-языческой территорией, поэтому появление оттуда пророка уже было чем-то необычным.
diff --git a/mat/21/12.md b/mat/21/12.md
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--- /dev/null
+++ b/mat/21/12.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+С этого начинается рассказ о входе Иисуса в храм. Иисус действительно ведёт себя внутри храма, как грозный пророк (см. ст. 11). .
+
+# Войдя в Божий храм.
+
+Иисус не вошёл внутрь храма, но во двор храма или, по-другому, в храмовый комплекс
+
+# Кто там продавал и покупал.
+
+Торговцы продавали животных и другие вещи, и приезжие покупали у них, чтобы принести в храме жертву, как положено.
+
+**Столы менял и скамьи продавцов голубей**.
+
+На великие праздники люди приходили из разных стран, поэтому в храме производился обмен денег; более того, в нём можно было платить или жертвовать только храмовыми деньгами!
+
+Под "скамьями" можно понимать ещё "прилавки". Продающие голубей упомянуты, вероятно, потому, что большинство людей, приходивших в храм, были бедны и могли позволить себе принести в жертву лишь голубей (т.е. это была самая "ходовая" жертва).
diff --git a/mat/21/13.md b/mat/21/13.md
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index 00000000..612b4b90
--- /dev/null
+++ b/mat/21/13.md
@@ -0,0 +1,31 @@
+# Общая информация:
+
+В 13-м стихе Иисус цитирует пророка Исаию 56:7 и Иеремию 7:11 и обличает продавцов и менял денег.
+
+# Иисус говорил им.
+
+В греч. букв.: "И Он говорит им...". Возможно такое понимание: «Иисус сказал тем, кто менял деньги и совершал куплю и продажу скота или вещей».
+
+# Написано.
+
+Т.е. написано в Священном Писании. Альтернативный перевод: «Пророки давным-давно написали» или «Бог давным-давно сказал» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Мой дом будет назван.
+
+Альтернативный перевод: «Мой дом будет» (См.: [[rc://*/ta/man/translate/figs-activepassive]]). Можно и так перевести: "Мой дом назовут".
+
+# Мой дом.
+
+Здесь «Мой» относится к Богу, а «дом» - это храм.
+
+# Домом молитвы.
+
+Дом в котором молятся. Альтернативный перевод: «место, где люди молятся» (См.: [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Логовом разбойников.
+
+Сущ. σπήλαιον: "пещера".
+
+Сущ. λῃστής: "разбойник", "грабитель", "бандит". Разбойники часто использовали пещеры как укрытия, чтобы нападать на путешественников. Иисус считает, что иудейские власти используют храм как убежище, чтобы развращать (нападать на) путешественников, зевак, прозелитов и адептов иудаизма, приходящих в храм. Альтернативный перевод: «как место, где скрываются разбойники» (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Действие Иисуса - это пророческое действие (ведь в Ветхом Завете пророки также при помощи действий наглядно показывали те или иные истины Божьей вести), демонстрирующее отношение Бога к происходящему в храме.
diff --git a/mat/21/14.md b/mat/21/14.md
new file mode 100644
index 00000000..1b6d8555
--- /dev/null
+++ b/mat/21/14.md
@@ -0,0 +1,5 @@
+# Слепые и хромые.
+
+Эти субстантивированные прилагательные можно перевести обычными прилагательными. Альтернативный перевод: «слепые и хромые люди» (См.: [[rc://*/ta/man/translate/figs-nominaladj]]).
+
+Люди с физическими недостатками приходили в храм - кто в надежде исцелиться, а кто для того, чтобы просить милостыню. Иисус исцеляет их. Интересно, что у Матфея это последнее исцеление, совершённое Иисусом.
diff --git a/mat/21/15.md b/mat/21/15.md
new file mode 100644
index 00000000..443f504f
--- /dev/null
+++ b/mat/21/15.md
@@ -0,0 +1,15 @@
+# Чудеса.
+
+Прил. Θαυμάσιος - "чудесный", "удивительный", "поразительный", в роли сущ. "чудо". Речь идёт о том, как Иисус исцелял слепых и хромых в Мат. 21:14.
+
+# Осанна.
+
+Это слово означает «спаси же нас!», но оно также может означать «хвала Богу!». Смотрите, как вы перевели его в Мат. 21:9.
+
+# Сыну Давида.
+
+Иисус не был сыном Давида в прямом смысле слова, и поэтому можно перевести это выражение как «потомок царя Давида». Впрочем, «Сыном Давида» также называли Мессию, и дети, наверное, имели в виду именно это, когда приветствовали Иисуса этими словами. Смотрите, как вы перевели эту фразу в Мат. 21:9.
+
+# Это разозлило их.
+
+Гл. ἀγανακτέω: "негодовать", "возмущаться", "гневаться", "разгневаться". Им сильно не нравилось, что Иисус отнимает у них причитающуюся им славу, так как до Его прихода они были исключительным и единственным авторитетом для простых людей.
diff --git a/mat/21/16.md b/mat/21/16.md
new file mode 100644
index 00000000..3bbe4015
--- /dev/null
+++ b/mat/21/16.md
@@ -0,0 +1,13 @@
+# Ты слышишь, что они говорят?
+
+Первосвященники и книжники задают этот вопрос, чтобы упрекнуть Иисуса в том, что Он делает Себя более важным / значимым, чем Он есть, по их мнению, на самом деле. Эти мессианские притязания Иисуса воспринимались религиозной верхушкой как попытка к бунту (перевороту) и даже богохульство.
+
+# Разве вы никогда не читали... хвалу?
+
+Иисус цитирует Псалом 8:2-3 и задаёт вопрос, чтобы напомнить первосвященникам и книжникам о том, что они изучали в Писании. То есть так должно было произойти. Альтернативный перевод: «Да, я их слышу, но вы должны помнить, что вы читали в Писании... хвалу» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Из уст младенцев и грудных детей Ты создаёшь хвалу.
+
+Младенцы и грудные дети в данном случае, - это наивные и простые жители Иерусалима, которые с трудом понимали, что происходит. Взрослые и матёрые властители из среды иудеев, первосвященники, книжники и фарисеи, напротив, хвалу Иисусу не воздавали. Иисус не оправдывается перед первосвященниками и книжниками, а цитирует им Псалом.
+
+У Матфея младенцам открыта мудрость Божья (11:25), на них нужно равняться тем, кто хочет войти в Царство Небесное (18:1) и славить Бога надлежащим образом (21:16).
diff --git a/mat/21/17.md b/mat/21/17.md
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index 00000000..00f14714
--- /dev/null
+++ b/mat/21/17.md
@@ -0,0 +1,3 @@
+# И пошёл в Вифанию и провёл там ночь.
+
+В Вифании, находившейся в 3 км от Иерусалима, был дом Марфы и Марии, к которых Иисус жил во время пасхальной недели (см. Мк. 11:11-12, Ин. 12:1).
diff --git a/mat/21/18.md b/mat/21/18.md
new file mode 100644
index 00000000..cde3e409
--- /dev/null
+++ b/mat/21/18.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Иисус использовал пример смоковницы, чтобы научить Своих учеников о вере. Эпизод со смоковницей (ст. 18-22) - это ещё одно пророческое действие Иисуса, которое указывает (символизирует) на скорый суд на Иерусалимом.
diff --git a/mat/21/19.md b/mat/21/19.md
new file mode 100644
index 00000000..54ea918d
--- /dev/null
+++ b/mat/21/19.md
@@ -0,0 +1,7 @@
+# И инжирное дерево сразу же засохло.
+
+εξηράνθη (пассив) от ξηραίνω: "сушить", "высушивать", страд. "сохнуть", "засыхать"; перен. "иссякать", "чахнуть", "изнемогать.
+
+Другими словами, смоковница (инжир) не сама засохла, но была засушена извне, как бесполезная. Всякий (всякое), кто (что) не приносит, плод является бесполезным.
+
+В Ветхом Завете увядшие или опавшие листья смоковницы были образом, передающим духовное бесплодие Израиля и неотвратимость Божьего суда (см. Иер. 24:1-10, Ос. 2:12). Интересно, что позднее в этой же главе (см. ст. 43) Иисус вынесет иудеям приговор: "...отнимется от вас Царство Божие и дано будет народу, приносящему плоды его".
diff --git a/mat/21/20.md b/mat/21/20.md
new file mode 100644
index 00000000..7cdba371
--- /dev/null
+++ b/mat/21/20.md
@@ -0,0 +1,7 @@
+# Ученики удивились.
+
+Гл. Θαυμάζω - "удивляться", "изумляться", "поражаться", "дивиться", "недоумевать". Ученики не понимали, что, как и в храме, сейчас Иисус являет им пророческое деяние (в котором заключён определённый смысл). Но Иисус воспользуется этой ситуацией, чтобы научить их молитве и вере.
+
+# Как инжирное дерево сразу засохло?
+
+Как инжирное дерево сразу засохло? Нар. παραχρῆμα - "тотчас", "сейчас же", "теперь же", "немедленно", "вдруг". Ученики задают вопрос, чтобы подчеркнуть своё удивление. Такого они еще никогда не видели. Альтернативный перевод: «Мы поражены тем, что инжирное дерево так быстро засохло!»
diff --git a/mat/21/21.md b/mat/21/21.md
new file mode 100644
index 00000000..6c36373c
--- /dev/null
+++ b/mat/21/21.md
@@ -0,0 +1,7 @@
+# Говорю вам истину
+
+Букв.: Αμὴν λέγω ὑμῖν - "Аминь (с евр. АМЭН - "действительно", "да будет так") говорю вам". Эта фраза делает акцент на том, что Иисус говорит дальше.
+
+# Если будете иметь веру и не засомневаетесь.
+
+Гл. διακρίνω (пассив) - 1. разделять, разводить, разлагать; 2. различать, отличать; 3. рассуждать, судить, определять, решать, разбирать, пересуживать; 4. ср.з. страд. колебаться, сомневаться; 5. ср.з. страд. критиковать, упрекать, сорить. Иисус говорит об одном и том же утвердительно и отрицательно, подчёркивая, что вера должна быть неподдельной и твёрдой. Альтернативный перевод: «если вы на самом деле будете верить» (См.: [[rc://*/ta/man/translate/figs-doublet]]).
diff --git a/mat/21/22.md b/mat/21/22.md
new file mode 100644
index 00000000..3424fae6
--- /dev/null
+++ b/mat/21/22.md
@@ -0,0 +1,5 @@
+# Общая информация:
+
+Καὶ πάντα ὅσα ἐὰν αἰτήσητε ἐν τῇ προσευχῇ, πιστεύοντες, λήψεσθε. - : "И всё, о чём бы (букв. "сколько"/"насколько много"; "какой") вы ни попросили в молитве, веруя (букв. прич. "верующие"), получите".
+
+Гл. λαμβάνω -1. брать, хватать, обхватывать; 2. получать, принимать.
diff --git a/mat/21/23.md b/mat/21/23.md
new file mode 100644
index 00000000..6054a94a
--- /dev/null
+++ b/mat/21/23.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+С этого начинается рассказ о том, как религиозные лидеры ставят под вопрос власть Иисуса (ст. 23-27).
+
+# Поднялся в храм.
+
+В греч. букв.: "Вошёл в храм". Греч. глагол не подразумевает идеи "восхождения"! Имеется в виду, что Иисус не вошёл внутрь храма. Он вошёл во двор храма. (См.: [[rc://*/ta/man/translate/figs-explicit]]). См. прим. к ст. 12.
+
+# Первосвященники и старейшины (народные).
+
+Сущ. πρεσβύτερος - "старец", "старейшина", "пресвитер"; ж.р. "старица". В данном случае в диалог с Иисусом вступают уже не только религиозные лидеры, но и светские - старейшины народа.
+
+# Какой властью ты это делаешь?
+
+Сущ. ἐξουσία - "возможность или свобода (делать что-либо)", "власть", "право", "сила".
+
+Имеется в виду триумфальные въезд в Иерусалим, разгон меновщиков и продавцов, исцеления людей в храме - всё это не прошло мимо внимания светской и религиозной властей Иерусалима.
diff --git a/mat/21/24.md b/mat/21/24.md
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index 00000000..351fb032
--- /dev/null
+++ b/mat/21/24.md
@@ -0,0 +1,5 @@
+# Об одном.
+
+λόγον ἕνα - бук.: "(о) слове/деле одном".
+
+Сущ. λόγος - "слово", "выражение", "изречение", "дело", "речь", "рассказ", "молва", "слух".
diff --git a/mat/21/25.md b/mat/21/25.md
new file mode 100644
index 00000000..97e1ec41
--- /dev/null
+++ b/mat/21/25.md
@@ -0,0 +1,15 @@
+# Рассуждали между собой
+
+Гл. διαλογίζομαι - 1. размышлять, соображать, рассчитывать, помышлять, думать; 2. обсуждать, обговаривать, дискуссировать, рассуждать, рассуждать тщательно и вдумчиво; внимательно рассматривать; в Септуагинте (LXX) им переведён евр. гл. חשׂב‎.
+
+# Если скажем, что с небес, то Он скажет нам: "Почему же вы не поверили ему?"
+
+Здесь цитата внутри цитаты. Можно перевести прямую речь косвенной. Альтернативный перевод: «Если мы скажем, что с небес, то Он (Иисус) спросит нас, почему мы не поверили ему (Иоанну)» (См.: [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]]).
+
+# С небес.
+
+Здесь под «небом» подразумевается Бог. Альтернативный перевод: «от Бога» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Почему же вы не поверили ему?
+
+Религиозные лидеры знали, что Иисус может задать им в ответ этот риторический вопрос. Альтернативный перевод: «Тогда вам следовало бы верить Иоанну Крестителю» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/21/26.md b/mat/21/26.md
new file mode 100644
index 00000000..85ded954
--- /dev/null
+++ b/mat/21/26.md
@@ -0,0 +1,7 @@
+# А сказать, что от людей.
+
+ἐὰν δὲ εἴπωμεν Ἐξ ἀνθρώπων - "если же мы скажем: "От людей"...". Можно перевести косвенную речь прямой. Альтернативный перевод: «Если же мы скажем: "От людей"» (См.: [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]]).
+
+# Боимся народа.
+
+Букв. (φοβούμεθα τὸν ὄχλον): "боимся толпы". Возможно и такое понимание: «боимся из-за того, что о нас подумает народ или что он сделает нам».
diff --git a/mat/21/27.md b/mat/21/27.md
new file mode 100644
index 00000000..b51e2af4
--- /dev/null
+++ b/mat/21/27.md
@@ -0,0 +1,3 @@
+# Этот стих пропущен в переводе!
+
+Καὶ ἀποκριθέντες τῷ Ἰησοῦ εἶπον, Οὐκ οἴδαμεν. Ἔφη αὐτοῖς καὶ αὐτός, Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. - "И, отвечая Иисусу, они сказали: "Мы не знаем". Ответил им и Он: "Также и Я не скажу вам, какой властью это делаю".
diff --git a/mat/21/28.md b/mat/21/28.md
new file mode 100644
index 00000000..f03886ea
--- /dev/null
+++ b/mat/21/28.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус рассказывает притчу о двух сыновьях в упрёк религиозным лидерам и для того, чтобы показать их неверие (ст. 28-32). (См.: [[rc://*/ta/man/translate/figs-parables]]).
+
+# Как вам кажется?
+
+Или: "Что вы думаете?". Иисус задаёт вопрос, призывая религиозных лидеров глубоко задуматься о притче, которую Он им собирается рассказать. Альтернативный перевод: «Скажите мне, что вы думаете о том, что Я сейчас вам расскажу» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Два сына... Сын...
+
+Сущ. τέκνον - "дитя", "ребенок", "чадо", "младенец"; в Септуагинте (LXX) им переведены сущ. בּן‎ и לד‎'.
diff --git a/mat/21/29.md b/mat/21/29.md
new file mode 100644
index 00000000..100d7f2e
--- /dev/null
+++ b/mat/21/29.md
@@ -0,0 +1,7 @@
+# Потом раскаялся.
+
+Нар. ὕστερον - "после", "напоследок".
+
+Гл. μεταμέλ(λ)ομαι: "(со)жалеть", "раскаиваться".
+
+Этот сын переосмыслил своё отношение, решил изменить изначальное решение и поступить иначе, чем говорил вначале. Он согласился пойти (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mat/21/30.md b/mat/21/30.md
new file mode 100644
index 00000000..1546385c
--- /dev/null
+++ b/mat/21/30.md
@@ -0,0 +1,3 @@
+# "Иду, господин".
+
+В греч. букв. так: Εγώ, κύριε - "Я, господин"! Подразумевается его готовность и согласие пойти. Ответ звучит коротка (как в армии - "Есть!"/"Так точно"!).
diff --git a/mat/21/31.md b/mat/21/31.md
new file mode 100644
index 00000000..b6700ce8
--- /dev/null
+++ b/mat/21/31.md
@@ -0,0 +1,21 @@
+# Ему говорят.
+
+Альтернативный перевод: «Первосвященники и старейшины сказали Иисусу».
+
+# Иисус говорит им.
+
+Возм. перевод: «Иисус сказал первосвященникам и старейшинам».
+
+# Говорю вам истину.
+
+Букв.: "Аминь говорю вам". Возможно такое понимание: "На самом деле", или: "Выслушайте правильный ответ / правду".
+
+# Сборщики налогов и блудницы идут впереди вас в Царство Бога.
+
+Сущ. τελώνης: "мытарь", "сборщик налогов".
+
+Сущ. πόρνη: "блудница", "проститутка", "развратница". Эти категории людей считались одними из самых непристойных, низких и позорных в Израиле.
+
+# Впереди вас идут в Царство Небесное.
+
+Гл. προάγω - 1. перех. выводить, вести вперед, приводить перед; 2. неперех. идти впереди, предварять, предшествовать. Возможные значения: 1) Бог примет сборщиков налогов и блудниц скорее, чем иудейских религиозных лидеров потому, что они могут раскаиваться в содеянном, а фарисеи, книжники и первосвященники нет, или: 2) Бог примет сборщиков налогов и блудниц вместо иудейских религиозных лидеров.
diff --git a/mat/21/32.md b/mat/21/32.md
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+++ b/mat/21/32.md
@@ -0,0 +1,15 @@
+# Иоанн пришёл к вам.
+
+То есть ко всему народу Израиля, а не только к религиозным лидерам. Альтернативный перевод: «Иоанн пришёл к народу Израиля».
+
+# Путём праведности.
+
+То есть с правильным посланием. Иоанн как проповедовал, так и практиковал повиновение божественной воле. Это идиома, которая означает, что Иоанн указал людям верный путь жизни. Альтернативный перевод: «и рассказал вам о пути, которым Бог хочет, чтобы вы жили» (См.: [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Вы не поверили ему...сборщики поверили.
+
+"Поверили Ему" здесь относится к Иоанну Крестителю. Мытари и блудницы поверили всему, что говорил Иоанн Креститель. Здесь «вы» относится к религиозным лидерам.
+
+# Потом не раскаялись.
+
+См. прим. к ст. 29.
diff --git a/mat/21/33.md b/mat/21/33.md
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+++ b/mat/21/33.md
@@ -0,0 +1,31 @@
+# Связующее утверждение:
+
+Иисус рассказывает притчу о непокорных слугах, чтобы упрекнуть религиозных лидеров и показать их неверие (ст. 33-46). (См.: [[rc://*/ta/man/translate/figs-parables]]). Иисус этой притчей делает отсылку на Ис. 5:1-7 (и, возможно, на Пс. 79:8-18).
+
+# Хозяин дома.
+
+Или: «владелец имения». Сущ. οἰκοδεσπότης - "хозяин дома", "домовладелец", "хозяин".
+
+# Ограду.
+
+Или: «стену» или «забор». Сущ. φραγμός - "ограда", "изгородь", "забор", "преграда", "перегородка".
+
+# Выкопал в нём давильню.
+
+Или: «выкопал в винограднике яму, чтобы давить в ней виноград».
+
+Сущ. ληνός - "точило" (виноградное); большая емкость, в которой виноград топтали ногами для выжимания сока.
+
+# Отдал его виноградарям.
+
+Хозяин оставался владельцем виноградника, но поручил (сдал в аренду) виноградарям ухаживать за ним. Они должны были собирать спелые плоды, часть из них отдавать хозяину, а остальное оставлять себе.
+
+# Виноградарям.
+
+Сущ. γεωργός - 1. земледелец, пахарь; 2. виноградарь. Это были работники, которые знали, как заботиться о винограднике.
+
+# И ушёл.
+
+Гл. ἀποδημέω - "отлучаться", "отправляться (в дальнюю страну или за границу)", "уходить", "быть в дальней стране или за границей".
+
+Речь идёт о том, что владелец виноградника уехал (отправился в путешествие).
diff --git a/mat/21/34.md b/mat/21/34.md
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+++ b/mat/21/34.md
@@ -0,0 +1,5 @@
+# Время урожая...плоды.
+
+Букв.: "время плодов" (т.е. время сбора урожая).
+
+В обоих случаях в греч. тексте стоит "плоды".
diff --git a/mat/21/35.md b/mat/21/35.md
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index 00000000..c80c4b33
--- /dev/null
+++ b/mat/21/35.md
@@ -0,0 +1,3 @@
+# Побили камнями.
+
+Гл. λιΘοβολέω (пассив) - "побивать камнями" (насмерть). Речь идёт о том, что виноградари побили слуг хозяина камнями насмерть.
diff --git a/mat/21/36.md b/mat/21/36.md
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index 00000000..c4637b5d
--- /dev/null
+++ b/mat/21/36.md
@@ -0,0 +1 @@
+Πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων· καὶ ἐποίησαν αὐτοῖς ὡσαύτως. - "Снова он послал других слуг, больше (числом, чем) первых: и сделали им так же (т.е. как и предыдущим слугам)".
diff --git a/mat/21/37.md b/mat/21/37.md
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+++ b/mat/21/37.md
@@ -0,0 +1,3 @@
+# Постыдятся.
+
+Гл. ἐντρέπω (пассив) - "пристыжать", "постыжать", "посрамлять"; страд. "стыдиться", "почитать", "уважать", "вести себя или держаться со стыдливой почтительностью"; в Септуагинте (LXX) им переводятся евр. гл. כּנע‎ и כּלם‎.
diff --git a/mat/21/38.md b/mat/21/38.md
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+++ b/mat/21/38.md
@@ -0,0 +1,7 @@
+# Наследник.
+
+Сущ. κληρονόμος - "наследник".
+
+# Завладеем.
+
+Гл. ἔχω - "иметь", "держать", "нести", "брать", "хватать".
diff --git a/mat/21/39.md b/mat/21/39.md
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--- /dev/null
+++ b/mat/21/39.md
@@ -0,0 +1,5 @@
+# Вывели за пределы виноградника.
+
+В греч. более экспрессивно - "Выкинули из виноградника".
+
+Гл. ἐκβάλλω - "выбрасывать", "выкидывать", "изгонять", "выгонять", "извергать", "высылать".
diff --git a/mat/21/40.md b/mat/21/40.md
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+++ b/mat/21/40.md
@@ -0,0 +1,5 @@
+# Итак
+
+Союз. οὖν - "итак", "следовательно", "тогда", "потому", "поэтому", "посему". Это слово употребляется для того, чтобы привлечь внимание на следующую далее важную часть.
+
+Иисус подводит к логическому выводу. Только вывод этот звучит в виде вопроса, который, как видно из последующего повествования, был прекрасно понят Его оппонентами.
diff --git a/mat/21/41.md b/mat/21/41.md
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index 00000000..fc586c8b
--- /dev/null
+++ b/mat/21/41.md
@@ -0,0 +1,3 @@
+# Говорят Ему
+
+Матфей не объясняет, кто отвечал Иисусу. Это мог быть и народ, и старейшины со священниками.
diff --git a/mat/21/42.md b/mat/21/42.md
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+++ b/mat/21/42.md
@@ -0,0 +1,31 @@
+# Общая информация:
+
+Иисус цитирует Пс. 117:22-23 и Ис. 28:16, чтобы показать, что Бог почтит того, кого религиозные лидеры отвергают.
+
+# Связующее утверждение:
+
+Здесь Иисус начинает объяснять притчу о непокорных виноградарях.
+
+# Иисус говорит им.
+
+Неясно, кому именно Иисус задал следующий вопрос. Если вам нужно объяснить, кому именно говорил Иисус, можете указать ту же аудиторию, что и в Мат. 21:41. Но, скорее всего, речь о священниках и старейшинах народа, т.к. не всякий еврей мог читать.
+
+# Неужели вы никогда не читали... глазах?
+
+Иисус задаёт этот вопрос, чтобы заставить Свою аудиторию глубоко задуматься о том, что означает это место Писания. Альтернативный перевод: «Подумайте о том, что вы читали... глазах» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Тот самый Камень, который отвергли строители, стал главой угла.
+
+οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας - "этот сделался/стал во главу угла". Т.е. стал краеугольным камнем.
+
+Иисус цитирует Псалмы. Это метафора, которая означает, что религиозные лидеры, подобно строителям, отвергнут Иисуса, но Бог сделает Его самым важным в Своём Царстве, подобно краеугольному камню в здании. (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Это от Господа.
+
+παρὰ κυρίου ἐγένετο αὕτη - "от Господа было/случилось это". Т.е. "по воле Господа совершилось/произошло это" или "Господь совершил это".
+
+# Это чудо в наших глазах.
+
+καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν - "и является удивительным в глазах наших".
+
+Прил. Θαυμαστός - "удивительный", "изумительный", "замечательный", "дивный", "чудный". Альтернативный перевод: «чудесно видеть» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/21/43.md b/mat/21/43.md
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index 00000000..ca149adf
--- /dev/null
+++ b/mat/21/43.md
@@ -0,0 +1,19 @@
+# Поэтому говорю вам.
+
+Διὰ τοῦτο λέγω ὑμῖν - "На основании этого/поэтому говорю вам". Эта фраза делает акцент на том, что Иисус говорит дальше: будет дан основной вывод из притчи
+
+# Вам.
+
+Иисус обращается к религиозным лидерам, которые Его отвергли.
+
+# Божье Царство от вас отнимут и отдадут народу.
+
+ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία τοῦ θεοῦ, καὶ δοθήσεται ἔθνει - "и будет взято (т.е. кто-то заберёт) от вас Царство Божье и отдано народу". Выражение «Царство Бога» означает правление Бога как Царя. Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Бог заберёт Своё Царство у вас и отдаст его народу» или «Бог вас отвергнет и будет царствовать над другим народом» (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Сущ. ἔΘνος (здесь в ед.ч.) - "народность", "нация", "род"; мн.ч. "язычники", "племена".
+
+# Который приносит его плоды.
+
+ποιοῦντι τοὺς καρποὺς αὐτῆς - "приносящий плоды его (царства)". Здесь «плоды» - это метафора, означающая «результат» или «последствие». Альтернативный перевод: «которые даёт хороший результат» (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Иисус говорит о том, что Царство Божье будет отобрано у политических и религиозных властей Иудеи и отдано народу (т.е всем тем), который будет приносить плоды для (или достойные) этого Царства. Речь идёт о тех, кто поверил в Иисуса и не отверг Его.
diff --git a/mat/21/44.md b/mat/21/44.md
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--- /dev/null
+++ b/mat/21/44.md
@@ -0,0 +1 @@
+# В этом стихе Иисус цитирует Ис. 8:14-15 (возможно, Зах. 12:3, Дан. 2:44). Он сделался камнем преткновения для религиозных лидеров, но краеугольным камнем для Церкви.
diff --git a/mat/21/45.md b/mat/21/45.md
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+++ b/mat/21/45.md
@@ -0,0 +1,7 @@
+# Первосвященники и фарисеи.
+
+Матфей показывает, что ответ Иисуса на вопрос священников и старейшин о том, какой властью Он это делает (ст. 23), слышали (а возможно и задавали) и фарисеи.
+
+# Его притчи
+
+Т.е. «притчи Иисуса»
diff --git a/mat/21/46.md b/mat/21/46.md
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--- /dev/null
+++ b/mat/21/46.md
@@ -0,0 +1,9 @@
+# Тогда они хотели схватить его, но побоялись народа.
+
+Καὶ ζητοῦντες αὐτὸν κρατῆσαι, ἐφοβήθησαν τοὺς ὄχλους - "И пытались (т.е. искали предлога) схватить Его устрашились толп (народа)".
+
+Гл. κρατέω - 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Гл. φοβέομαι (пассив) - "бояться", "пугаться", "устрашаться", "опасаться", "быть в страхе".
+
+Матфей показывает, почему же Иисуса сразу не арестовали: фарисеи и священники боялись народного гнева, ведь люди считали Иисуса Божьим праведным пророком.
diff --git a/mat/21/intro.md b/mat/21/intro.md
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+++ b/mat/21/intro.md
@@ -0,0 +1,29 @@
+# Матфея 21 Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия из Ветхого Завета в стихах 21:5,16 и 42.
+
+## Особые понятия в этой главе
+
+### Ослица и молодой осёл.
+
+Иисус въехал в Иерусалим верхом на вьючном животном. В этом Он был похож на царя, входящего в город после победы в важной битве. Обычно цари Израиля в Ветхом Завете не ездили верхом на ослах. Цари ездили верхом на конях. Тем самым Иисус показывал, что Он - царь Израиля, но не такой, как другие цари.
+
+Это событие описано у всех евангелистов - у Матфея, Марка, Луки и Иоанна. У Марка написано, что ученики привели осла для Иисуса. У Иоанна сказано, что Иисус нашёл осла. Лука писал, что они привели ему ослёнка. Только Матфей упоминает об ослице с ослёнком. Никто не знает точно, сидел ли Иисус на ослице или на ослёнке. Лучше всего переводить каждый из этих евангельских рассказов так, как он подан в ULB, не пытаясь согласовать между собой все рассказы. (См.: [Мат. 21:1-7](../../mat/21/01.md), [Марк 11:1-7](../../mrk/11/01.md), [Лука 19:29-36](../../luk/19/29.md) и [Иоанн 12:14-15](../../jhn/12/14.md))
+
+### Осанна.
+
+Это слово народ восклицал, приветствуя Иисуса во время Его въезда в Иерусалим. Оно означает «Спаси нас!», но народ использовал его также для прославления Бога.
+
+## Прочие возможные трудности перевода в этой главе
+
+### «Божье Царство от вас отнимут и отдадут народу»
+
+Никто точно не знает, что означает эта фраза. Никто не знает, имел ли Иисус в виду, что Бог однажды вернёт им царство.
+
+## Ссылки:
+
+  * **[Матфея 21:01 Примечание](./01.md)**
+
+**[<<](../20/intro.md) | [>>](../22/intro.md)**
diff --git a/mat/22/01.md b/mat/22/01.md
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@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Καὶ ἀποκριθεὶς ὁ Ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων - букв. "И отвечал Иисус опять говоря в притчах им, говоря:"
+
+# Им.
+
+«народу»
diff --git a/mat/22/02.md b/mat/22/02.md
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+++ b/mat/22/02.md
@@ -0,0 +1,7 @@
+# Небесное Царство подобно.
+
+Это начало притчи Смотрите, как вы перевели эту фразу в [Мат. 13:24](../13/24.md).
+
+# Свадебный пир.
+
+Сущ. γάμος - 1. брак, бракосочетание; 2. брачный пир, свадьба. Как правило, такие праздники продолжались не один день.
diff --git a/mat/22/03.md b/mat/22/03.md
new file mode 100644
index 00000000..9c31e736
--- /dev/null
+++ b/mat/22/03.md
@@ -0,0 +1,7 @@
+# Приглашённых.
+
+κεκλημένους от καλέω: звать, называть, нарекать, призывать, позвать. Альтернативный перевод: «люди, которых царь пригласил».
+
+# Не захотели прийти.
+
+καὶ οὐκ ἤθελον ἐλθεῖν - "Не пожелали прийти".
diff --git a/mat/22/04.md b/mat/22/04.md
new file mode 100644
index 00000000..a0819641
--- /dev/null
+++ b/mat/22/04.md
@@ -0,0 +1,9 @@
+# Послал других рабов: «Скажите приглашённым.
+
+Послал вторично, во второй раз других слуг.
+
+δοῦλος: раб, слуга, невольник.
+
+# Мои тельцы и что откормлено — заколото.
+
+Имеется в виду, что животные приготовлены, их можно есть. "Мои тельцы и что откормлено" тоже можно сохранить.
diff --git a/mat/22/05.md b/mat/22/05.md
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index 00000000..66017959
--- /dev/null
+++ b/mat/22/05.md
@@ -0,0 +1,3 @@
+# Но они пренебрегли этим.
+
+Пренебрегли приглашением царя. ἀμελέω: пренебрегать, не радеть, относиться беспечно, оставлять без внимания. Во всем мире приглашение царя на пир было самым важным событием страны. Эти приглашенные показали полное пренебрежение своим царем и должны быть казнены. «Но (однако) гости, которых пригласил царь, пренебрегли приглашением».
diff --git a/mat/22/06.md b/mat/22/06.md
new file mode 100644
index 00000000..d88c29a9
--- /dev/null
+++ b/mat/22/06.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν - "Остальные (другие приглашенные) захватили (схватили силой) рабов его, оскорбили (надругались) и убили."
+
+κρατέω: 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+ὑβρίζω: оскорблять, обижать, срамить, надругаться, дурно обращаться. Другие приглашенные пошли даже дальше чем первые, они поступили жестоко со слугами царя.
diff --git a/mat/22/07.md b/mat/22/07.md
new file mode 100644
index 00000000..fb040fe9
--- /dev/null
+++ b/mat/22/07.md
@@ -0,0 +1,11 @@
+# Царь разгневался.
+
+ὀργίζω: гневить; страд. гневаться, сердиться, свирепеть, приходить в ярость. Никакой нормальный царь не потерпит такого обращения со своими слугами. Потому что, в данном случае, слуги представляли его самого.
+
+# Истребил тех убийц.
+
+ἀπόλλυμι: губить, уничтожать, истреблять, разрушать, предавать смерти, терять; ср.з. тж. погибать, потеряться, пропадать. Имеется в виду, что убийц истребила армия царя. (См.: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Сжег город их.
+
+ἐμπρήΘω: поджигать, сжигать; страд. воспаляться. Царь приказал сжечь имение нечестивых, чтобы даже памяти о них не осталось.
diff --git a/mat/22/08.md b/mat/22/08.md
new file mode 100644
index 00000000..0a743dc4
--- /dev/null
+++ b/mat/22/08.md
@@ -0,0 +1,3 @@
+# Приглашенные оказались недостойны приглашения.
+
+Альтернативный перевод: «те, кого я пригласил, оказались не достойными людьми» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/22/09.md b/mat/22/09.md
new file mode 100644
index 00000000..56a8ab76
--- /dev/null
+++ b/mat/22/09.md
@@ -0,0 +1,7 @@
+# Дороги (неточный перевод).
+
+τὰς διεξόδους τῶν ὁδῶν - "распутья" или "перекрёстки дорог".
+
+Сущ. διέξοδος: 1. выход, проход, путь; 2. перекресток, распутье. Открытое место, перекресток; скорее всего, место, где улица пересекалась с границами города, выходя за его пределы.
+
+Сущ. ὁδός: путь, дорога.
diff --git a/mat/22/10.md b/mat/22/10.md
new file mode 100644
index 00000000..e3a085e4
--- /dev/null
+++ b/mat/22/10.md
@@ -0,0 +1,15 @@
+# И злых, и добрых.
+
+«и добрых людей, и злых людей»
+
+# И свадебный пир наполнился гостями.
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «И гости наполнили свадебный зал» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Пир.
+
+Дословно: «свадебный пир»
+
+# Гостями.
+
+Букв.: "возлежащими". Гл. ἀνάκειμαι: лежать, возлежать (за столом).
diff --git a/mat/22/11.md b/mat/22/11.md
new file mode 100644
index 00000000..6ef36d64
--- /dev/null
+++ b/mat/22/11.md
@@ -0,0 +1,5 @@
+# Брачная (свадебная) одежда.
+
+Дословно: οὐκ ἐνδεδυμένον ἔνδυμα γάμου - "Не одетого в одежды брака". Брачная одежда - праздничная одежда, которую шьют или покупают готовой исключительно для праздника (брака). Обычно белого цвета, хотя в разных культурах это может варьироваться.
+
+"Прийти на царский пир в ненадлежащей одежде в древней культуре было неуважением, презрением и оскорблением".
diff --git a/mat/22/12.md b/mat/22/12.md
new file mode 100644
index 00000000..54793cc5
--- /dev/null
+++ b/mat/22/12.md
@@ -0,0 +1,7 @@
+# Как ты вошёл сюда не в свадебной одежде?
+
+Царь задаёт вопрос, чтобы побранить гостя. Альтернативный перевод: «Ты не одет в свадебную одежду. Ты не должен здесь быть» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Он молчал
+
+«Тот человек молчал».
diff --git a/mat/22/13.md b/mat/22/13.md
new file mode 100644
index 00000000..79d50d9d
--- /dev/null
+++ b/mat/22/13.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иисус завершает свою притчу о свадебном пире.
+
+# Свяжите ему руки и ноги.
+
+«Свяжите его, чтобы он не мог двигать руками или ногами»
+
+# Во тьму внешнюю.
+
+Во тьму внешнюю. См. прим. к 8:12. Плач и скрежет зубов. См. прим. к 8:12. То, что случилось с этим человеком, должно было послужить предупреждением для всех окружающих.
+
+Плач и скрежет зубов.
+
+«Скрежет зубов» - это символическое действие, выражающее печаль и страдание. Смотрите, как вы перевели эту фразу в [Мат. 8:12](../08/12.md). Альтернативный перевод: «плакать и выражать сильное страдание» (См.: [[rc://*/ta/man/translate/translate-symaction]])
diff --git a/mat/22/14.md b/mat/22/14.md
new file mode 100644
index 00000000..ffb3c284
--- /dev/null
+++ b/mat/22/14.md
@@ -0,0 +1,7 @@
+# Потому что много званых, но мало избранных.
+
+πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί - "Потому что много тех есть, кого зовут, мало же избранных".
+
+Идея в том, что далеко не все те, кого позвали будут в результате выбраны Богом для Царства Своего.
+
+"Потому что многочисленны есть позванные, но немалочисленны же избранные".
diff --git a/mat/22/15.md b/mat/22/15.md
new file mode 100644
index 00000000..1b1ec85b
--- /dev/null
+++ b/mat/22/15.md
@@ -0,0 +1,9 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о том, как религиозные лидеры пытались уловить (поймать) Иисуса несколькими трудными вопросами.
+
+Далее фарисеи спрашивают Его об оплате налогов кесарю.
+
+# Как бы поймать Иисуса на слове.
+
+παγιδεύω: ловить, улавливать, ставить силок (ловушку, капкан). «Как бы заставить Иисуса сказать что-то неправильное, чтобы затем предъявить это Ему как обвинение».
diff --git a/mat/22/16.md b/mat/22/16.md
new file mode 100644
index 00000000..0e167bb8
--- /dev/null
+++ b/mat/22/16.md
@@ -0,0 +1,11 @@
+# Своих учеников с иродианами.
+
+Ἡρῳδιανοί: иродиане (приверженцы династии Ирода). Ученики фарисеев считали, что нужно платить налоги только иудейским властям. Иродиане же считали, что нужно платить налоги римским властям. Фарисеи верили, что Иисус Своим ответом так или иначе оскорбит одну из этих групп. (См.: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Учитель!
+
+διδάσκαλος: учитель, преподаватель, наставник, равви.
+
+# Не смотришь ни на какое лицо.
+
+«Ты не оказываешь никому лицеприятия / особого уважения» или «не считаешь никого более важным, чем остальные». Хитрость, чтобы вкрасться в доверие.
diff --git a/mat/22/17.md b/mat/22/17.md
new file mode 100644
index 00000000..67cf0f55
--- /dev/null
+++ b/mat/22/17.md
@@ -0,0 +1,7 @@
+# Можно ли платить налоги кесарю?
+
+ἔξεστι: (воз)можно, разрешается, позволительно. κῆνσος: подать, обязательный подушный налог. Люди платили налоги не непосредственно самому кесарю, но одному из его сборщиков налогов. Однако суть от этого не менялась. Каждый человек должен был платить налог (подать, пошлину) главе своего государства за право проживать на его территории) охрану, защиту, покровительство).
+
+# Кесарь.
+
+Καῖσαρ: кесарь или цезарь (Римский император). Израиль времен Иисуса находился по оккупацией римских властей. Наиболее ревностные иудеи считали римлян захватчиками и оккупантами и отказывались платить им пошлины. Альтернативный перевод: «платить налоги, которые требует кесарь» (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mat/22/18.md b/mat/22/18.md
new file mode 100644
index 00000000..29a30fb8
--- /dev/null
+++ b/mat/22/18.md
@@ -0,0 +1,7 @@
+# Видя негодность (лукавство) их.
+
+πονηρία: испорченность, негодность, греховность, злоба, лукавство.
+
+Зачем искушаете Меня, лицемеры?
+
+πειράζω: 1. пытаться, делать попытку; 2. испытывать, подвергать испытанию; 3. искушать, пытаться совратить или уловить. ὑποκριτής: притворщик, лицемер, симулянт. Другими словами: "Хорошая попытка друзья". Альтернативный перевод: «Не искушайте Меня, лицемеры!» или «Я знаю, что вы лицемеры и только пытаетесь Меня искушать!» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/22/19.md b/mat/22/19.md
new file mode 100644
index 00000000..a3a268a8
--- /dev/null
+++ b/mat/22/19.md
@@ -0,0 +1,3 @@
+# динарий
+
+Это была римская монета, равная плате за один день работы. (См.: [[rc://*/ta/man/translate/translate-bmoney]])
diff --git a/mat/22/20.md b/mat/22/20.md
new file mode 100644
index 00000000..0f3d388a
--- /dev/null
+++ b/mat/22/20.md
@@ -0,0 +1,7 @@
+# им
+
+Здесь местоимение «им» относится к иродианам и ученикам фарисеев.
+
+# Чьё это изображение и надпись?
+
+Иисус задаёт этот вопрос, чтобы заставить людей глубоко задуматься о том, что Он говорит. Альтернативный перевод: «Скажите мне, чьё изображение и чьё имя вы видите на этой монете» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/22/21.md b/mat/22/21.md
new file mode 100644
index 00000000..dee1f8c7
--- /dev/null
+++ b/mat/22/21.md
@@ -0,0 +1,11 @@
+# Кесаря
+
+Можете объяснить подразумеваемую информацию в их ответе. Альтернативный перевод: «На монете изображение и имя кесаря» (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# что принадлежит кесарю
+
+«кесарево»
+
+# то, что Божье
+
+«что принадлежит Богу»
diff --git a/mat/22/22.md b/mat/22/22.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/22/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/22/23.md b/mat/22/23.md
new file mode 100644
index 00000000..9adff0cc
--- /dev/null
+++ b/mat/22/23.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Саддукеи пытаются поймать Иисуса на слове, задавая Ему трудный вопрос о браке и воскресении мёртвых.
diff --git a/mat/22/24.md b/mat/22/24.md
new file mode 100644
index 00000000..0c8194c9
--- /dev/null
+++ b/mat/22/24.md
@@ -0,0 +1,7 @@
+# Учитель! Моисей сказал: "Если умрёт тот...
+
+Религиозные лидеры спрашивали Иисуса о том, что Моисей написал в Писании. Если в вашем языке не допускаются цитаты с цитатами, то можно перевести это косвенной речью. Альтернативный перевод: «Учитель! Моисей сказал, что если умрёт тот...» (См.: [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]])
+
+# его брат... вдове... своему брату
+
+Речь идёт об умершем человеке.
diff --git a/mat/22/25.md b/mat/22/25.md
new file mode 100644
index 00000000..2c989f08
--- /dev/null
+++ b/mat/22/25.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Саддукеи задают Иисусу следующий вопрос.
+
+# Первый
+
+«Старший» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
diff --git a/mat/22/26.md b/mat/22/26.md
new file mode 100644
index 00000000..75ffa277
--- /dev/null
+++ b/mat/22/26.md
@@ -0,0 +1,3 @@
+# второй... третий... седьмого
+
+«следующий по возрасту... следующий... младший» или «самый старший из его младших братьев... следующий по старшинству... самый младший» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
diff --git a/mat/22/27.md b/mat/22/27.md
new file mode 100644
index 00000000..b59b6502
--- /dev/null
+++ b/mat/22/27.md
@@ -0,0 +1,3 @@
+# После всех
+
+«После того, как умерли все братья»
diff --git a/mat/22/28.md b/mat/22/28.md
new file mode 100644
index 00000000..4df12a0d
--- /dev/null
+++ b/mat/22/28.md
@@ -0,0 +1,7 @@
+# Тогда
+
+Здесь саддукеи переходят от истории о семи братьях к своему настоящему вопросу.
+
+# при воскресении
+
+«когда мёртвые оживут»
diff --git a/mat/22/29.md b/mat/22/29.md
new file mode 100644
index 00000000..c8931c5e
--- /dev/null
+++ b/mat/22/29.md
@@ -0,0 +1,7 @@
+# Заблуждаетесь
+
+Имеется в виду, что Иисус утверждает, что они ошибаются в своём представлении о воскресении. Альтернативный перевод: «Заблуждаетесь относительно воскресения» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Божьей силы
+
+«на что способен Бог»
diff --git a/mat/22/30.md b/mat/22/30.md
new file mode 100644
index 00000000..72b0483e
--- /dev/null
+++ b/mat/22/30.md
@@ -0,0 +1,11 @@
+# в воскресении
+
+«когда мёртвые оживут»
+
+# не женятся
+
+«они не будут жениться»
+
+# не выходят замуж
+
+«не будут отдавать дочерей замуж»
diff --git a/mat/22/31.md b/mat/22/31.md
new file mode 100644
index 00000000..f932b9a5
--- /dev/null
+++ b/mat/22/31.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус начинает задавать вопрос, чтобы показать, что умершие люди снова оживут.
+
+# разве вы не читали то, что сказано вам Богом
+
+Этим вопросом Иисус упрекает саддукеев. Он не просит их дать ответ. Альтернативный перевод: «Я знаю, что вы читали, что Бог сказал» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# что сказано вам Богом
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «что Бог вам сказал» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/22/32.md b/mat/22/32.md
new file mode 100644
index 00000000..eb658048
--- /dev/null
+++ b/mat/22/32.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус заканчивает вопрос, который Он начал задавать в 31-м стихе.
+
+# «Я — Бог... Иакова»?
+
+Это конец вопроса, который начался в 31-м стихе. Иисус задаёт этот вопрос, чтобы напомнить религиозным лидерам о том, что они знают из Писания. «Я знаю, что вы читали об этом, но вы как будто не понимаете, что... Иакова». Можно перевести прямую речь косвенной. «Бог, Который сказал Моисею, что Он - Бог Авраама, и Бог Исаака, и Бог Иакова» (См.: [[rc://*/ta/man/translate/figs-quotations]] и [[rc://*/ta/man/translate/figs-rquestion]])
+
+# не мёртвых, но живых
+
+Эти субстантивированные имена прилагательные можно перевести обычными именами прилагательными. Альтернативный перевод: «не мёртвых людей, но Бог живых людей» (См.: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/mat/22/33.md b/mat/22/33.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/22/33.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/22/34.md b/mat/22/34.md
new file mode 100644
index 00000000..97e5b36d
--- /dev/null
+++ b/mat/22/34.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Один фарисей, знаток закона, пытается поймать Иисуса на слове, задавая Ему трудный вопрос о наибольшей заповеди.
diff --git a/mat/22/35.md b/mat/22/35.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/22/35.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/22/36.md b/mat/22/36.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/22/36.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/22/37.md b/mat/22/37.md
new file mode 100644
index 00000000..410f9b63
--- /dev/null
+++ b/mat/22/37.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Иисус цитирует стих из Второзакония как наибольшую заповедь.
+
+# всем твоим сердцем, всей твоей душой и всем твоим разумом
+
+Эти три фразы вместе означают «полностью» или «всецело». Здесь использована метонимия. «Сердце» и «душа» означают внутреннее естество человека. (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-doublet]])
diff --git a/mat/22/38.md b/mat/22/38.md
new file mode 100644
index 00000000..7124853f
--- /dev/null
+++ b/mat/22/38.md
@@ -0,0 +1,3 @@
+# первая и наибольшая заповедь
+
+Здесь слова «первая» и «наибольшая» означают одно и то же. Они подчёркивают, что это самая важная заповедь. (См.: [[rc://*/ta/man/translate/figs-doublet]])
diff --git a/mat/22/39.md b/mat/22/39.md
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+++ b/mat/22/39.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Иисус цитирует стих из книги Левит как вторую наибольшую заповедь.
+
+# твоего ближнего
+
+Здесь «ближний» означает не просто человека, который находится вблизи. Иисус имеет в виду, что нужно любить всех людей.
diff --git a/mat/22/40.md b/mat/22/40.md
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+++ b/mat/22/40.md
@@ -0,0 +1,3 @@
+# На этих двух заповедях основывается весь Закон и Пророки
+
+Здесь фраза «весь Закон и Пророки» означает всё Писание. Альтернативный перевод: «Всё, что писали Моисей и пророки в Писании, основано на этих двух заповедях» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/22/41.md b/mat/22/41.md
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+++ b/mat/22/41.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус задаёт фарисеям трудный вопрос, чтобы положить конец их попыткам поймать Его на слове.
+
+# Когда
+
+Это слово здесь указывает на переход в основной сюжетной линии. Здесь Матфей начинает рассказывать новую часть истории, когда Иисус задаёт вопрос религиозным лидерам.
diff --git a/mat/22/42.md b/mat/22/42.md
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+++ b/mat/22/42.md
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+# Сын... Давида
+
+Здесь под «сыном» имеется в виду «потомок».
diff --git a/mat/22/43.md b/mat/22/43.md
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--- /dev/null
+++ b/mat/22/43.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Иисус цитирует псалмы, чтобы показать, что Христос не просто «Сын Давида».
+
+# Как тогда Давид в Духе называет Его Господином
+
+Иисус задаёт вопрос, чтобы заставить религиозных лидеров глубоко задуматься о псалме, который Он собирается цитировать. Альтернативный перевод: «Тогда скажите Мне, почему Давид в Духе называет Его Господином» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Давид в Духе
+
+«Давид под вдохновением Святого Духа». Это значит, что Святой Дух вдохновляет Давида на эти слова.
+
+# называет Его
+
+Здесь «Его» относится к Христу, Который также является потомком Давида.
diff --git a/mat/22/44.md b/mat/22/44.md
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+++ b/mat/22/44.md
@@ -0,0 +1,15 @@
+# Сказал Господь
+
+Здесь «Господь» - это Бог Отец.
+
+# Господину моему
+
+Здесь «Господин» - это Христос, а «мой» относится к Давиду. Это значит, что Христос превосходит Давида.
+
+# Сиди справа от Меня
+
+Сидеть «справа от Бога» - это символ великой чести и власти от Бога. Альтернативный перевод: «Сиди в почётном месте около Меня» (См.: [[rc://*/ta/man/translate/translate-symaction]])
+
+# пока положу Твоих врагов к подножию Твоих ног
+
+Это идиома. Альтернативный перевод: «пока Я не одержу победы над Твоими врагами» или «пока Я не заставлю Твоих врагов преклониться перед Тобой» (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/22/45.md b/mat/22/45.md
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+++ b/mat/22/45.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Здесь заканчивается часть истории, начатая в [Мат. 19:1](https://v-mast.com/events/19/01.md), где рассказывается о служении Иисуса в Иудее.
+
+# Связующее утверждение:
+
+Здесь заканчивается рассказ о том, как религиозные лидеры пытались уловить Иисуса несколькими трудными вопросами.
+
+# если Давид называет Его Господином, как тогда Он ему Сын?
+
+Иисус задаёт вопрос, чтобы заставить религиозных лидеров глубоко задуматься о том, что Он говорит. Альтернативный перевод: «Давид называет Его Господином, и поэтому Христос, должно быть, не просто потомок Давида» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# если Давид называет Его
+
+Давид называет Иисуса «Господином», потому что Иисус не просто потомок Давида, но также превосходит его.
diff --git a/mat/22/46.md b/mat/22/46.md
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+++ b/mat/22/46.md
@@ -0,0 +1,7 @@
+# ответить Ему ни слова
+
+Здесь «слово» означает то, что люди говорят. Альтернативный перевод: «ответить Ему ничего» или «ответить Ему» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# уже не смел Его спрашивать
+
+Имеется в виду, что никто не задавал Ему вопросы с целью поймать Его на слове, чтобы религиозные лидеры могли Его арестовать. (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mat/22/intro.md b/mat/22/intro.md
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+# Матфея 22 Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия из Ветхого Завета в стихе 44.
+
+## Особые понятия в этой главе
+
+### Свадебный пир
+
+В притче о свадебном пире ([Мат. 22:1-14](./01.md)) Иисус учил, что когда Бог призывает человека к спасению, человек должен принять Его призыв. Иисус говорил о жизни с Богом как о пире, устроенном царём для своего сына, который только недавно женился. Кроме того, Иисус подчёркивал, что не все, кого Бог приглашает, будут готовы прийти на пир. И кто не будет готов, тех Бог выгонит с пира.
+
+## Прочие возможные трудности перевода в этой главе
+
+### Имплицитная информация
+
+Люди обычно не говорят того, что, по их мнению, уже и так известно их слушателям. Когда царь в притче сказал: «Мои тельцы и что откормлено — заколото» ([Мат. 22:4](../../mat/22/04.md)), он предполагал, что слушатели поймут, что из этих животных уже приготовлена еда.
+
+### Парадокс
+
+Парадокс - это утверждение, в котором совмещаются, казалось бы, несовместимые вещи. Для иудеев предки были господами потомков, но в одном псалме Давид называет одного из своих потомков «Господином». Иисус говорит иудейским лидерам, что это парадокс, спрашивая их: «если Давид называет Христа Господином, как тогда Он ему Сын?» ([Мат. 22:45](../../mat/22/45.md)).
+
+## Ссылки:
+
+  * **[Матфея 22:01 Примечание](./01.md)**
+
+**[<<](../21/intro.md) | [>>](../23/intro.md)**
diff --git a/mat/23/01.md b/mat/23/01.md
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@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это начало новой части истории, которая продолжается до Матфея 25:46, где Иисус учит о последнем времени и втором пришествии. Здесь Он начинает предупреждать людей о книжниках и фарисеях.
diff --git a/mat/23/02.md b/mat/23/02.md
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+++ b/mat/23/02.md
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+# Заняли место Моисея.
+
+ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι - букв.: "На Моисеевом седалище (кафедре) сели книжники и фарисеи".
+
+Сущ. καΘέδρα: "сиденье", "седалище", "стул или скамья". Это выражение могло иметь буквальное значение: место учителя в синагоге!
+
+Здесь же «Моисеево кресло/седалище» означает позицию власти и суда в обществе. Другими словами, Закон Моисея, данный самим Богом, не был уже столь важен для книжников и фарисеев, чем их постановления, традиции и обряды. И у такой "философии жизни" нашлось немало последователей из народа.
diff --git a/mat/23/03.md b/mat/23/03.md
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+++ b/mat/23/03.md
@@ -0,0 +1,7 @@
+# Всё, что они говорят вам соблюдать, соблюдайте и делайте
+
+«Что и сколько бы они вам не сказали, всё делайте и соблюдайте, но по делам их не поступайте».
+
+Иисус обращает внимание на различие межу словами и делами книжников и фарисеев и объясняет, что именно следует делать людям, которые его (это различие) видят! Книжники и фарисеи были очень умными людьми, грамотными и начитанными для своего времени, однако когда дело касалось народа, они предпочитали возлагать на него то, что в принципе тот нести не мог. Сами же они всегда находили извинения, чтобы не выполнять ту или иную статью своих же правил, если им было это необходимо. Таким образом, зная закон Моисея гораздо лучше народа, они, по сути, манипулировали народом и делали только то, что в данный момент времени им было выгодно.
+
+Совет Иисуса таков: слушать и исполнять то, что учителя Закона читают из Писания, т.к. Писание (как Воля Божья) не утрачивает своей силы из-за грехов людей, но не подражать их (лицемерным) поступкам.
diff --git a/mat/23/04.md b/mat/23/04.md
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+++ b/mat/23/04.md
@@ -0,0 +1,15 @@
+# Связывают тяжёлые и неудобные для ношения бремена и кладут на плечи людям, а сами не хотят и своим пальцем сдвинуть их.
+
+Гл. δεσμεύω: вязать, связывать, привязывать.
+
+Сущ. φορτίον: ноша, кладь, бремя.
+
+Прил. βαρύς: 1. тяжелый, тяжеловесный; 2. тяжкий, тягостный, трудный; 3. весомый, важный; 4. строгий, суровый, лютый, жестокий.
+
+Прил. δυσβάστακτος: неудобоносимый, трудный для ношения.
+
+Здесь «связывать тяжёлые бремена и класть на плечи людям» - это метафора, указывающая на разные правила,традиции и обряды (устное предание), которые создавали религиозные лидеры Израиля, чтобы заставить людей им беспрекословно повиноваться.
+
+А выражение «не хотят сдвинуть их своим пальцем" - это идиома, которая означает, что религиозные лидеры не хотят помогать людям: за множеством мелких правил теряется главное - справедливолсть, милость, вера (см. Матфея 23:23, ср. Мих. 6:8). То есть они и пальцем не хотят пошевелить, чтобы люди стали ближе к Богу.
+
+Альтернативный перевод: «они заставляют вас соблюдать множество трудновыполнимых правил, но ничего не делают для того, чтобы помочь людям выполнять эти правила» (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mat/23/05.md b/mat/23/05.md
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+++ b/mat/23/05.md
@@ -0,0 +1,19 @@
+# Все свои дела делают для того, чтобы их увидели люди.
+
+«Они делают все свои дела для того, чтобы люди видели их дела», чтобы оценили их и сказали, как книжники и фарисеи святы и близки к Богу по сравнению с основной массой людей. Это показное благочестие ради почестей и уважения окружающих.
+
+# Увеличивают свои филактерии и удлиняют края своих одежд.
+
+Гл. πλατύνω: расширять; ср.з.-страд. расширяться, распространяться.
+
+Сущ. φυλακτήριον: хранилище (маленькие коробочки или повязки, в которых лежат маленькие листки пергамента со стихами из Закона Моисеева, носимые на лбу, руках и на груди; были одним из атрибутов благочестивого иудея (см. Втор. 6:6-8)). Делали филактарии большего размера (чем обычно), чтобы все видели, насколько они святы и набожны. Всё это фарисеи делают для того, чтобы показать себя чтящими Бога больше, чем другие люди.
+
+# Удлиняют края своих одежд.
+
+Гл. μεγαλύνω: 1. увеличивать, расширять, удлинять; 2. возвеличивать, прославлять, величать.
+
+Сущ. κράσπεδον: 1. край; 2. кайма, кисточка (украшение), воскрилия.
+
+Согласно Чис 15:38-39, каждый правоверный еврей должен был носить кайму на четырех углах своих верхних одежд; воскрилия - это специальные кисти на одежде (кайме одежды), которые должны были напоминать о заповедях Божьих. Длина этих кистей в Законе Моисея не указывалась!
+
+Фарисеи особо любили удлинять кисточки на краях своих плащей, чтобы показать, как преданны они Богу. Но мотив всего этого - произвести впечатление на людей.
diff --git a/mat/23/06.md b/mat/23/06.md
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+++ b/mat/23/06.md
@@ -0,0 +1,11 @@
+# Возлежать впереди... сидеть впереди
+
+То есть там, где возлежали и сидели самые важные люди.
+
+Сущ. πρωτοκλισία: возлежание на первом месте, во главе, первое место.
+
+Сущ. πρωτοκαΘεδρία: восседание на первом месте, первое место.
+
+Сущ. συναγωγή: синагога (место собрания евреев для поклонения Богу).
+
+Другими словами, книжники и фарисеи очень любили выставлять себя везде на показ и всегда быть везде первыми, тем самым возвышаясь над народом. Желание быть первым само по себе не плохое, особенно если это идет на благо обществу. Однако многих это зачастую ведет к тщеславию, гордости, заносчивости и снобизму. В данном случае все пошло именно по этому - худшему - сценарию.
diff --git a/mat/23/07.md b/mat/23/07.md
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+++ b/mat/23/07.md
@@ -0,0 +1,13 @@
+# В собрании народа.
+
+Это неточный перевод греч. текста!
+
+Букв.: "На рыночных площадях".
+
+Сущ. ἀγορά: 1. площадь, рынок, торжище, торг; 2. народное собрание, улица.
+
+# Чтобы люди обращались к ним: "Учитель! Учитель!"
+
+То есть книжники и фарисеи любили, чтобы на рынке, где люди обычно покупают и продают разные вещи, к ним обращались не иначе как: "Учитель! Учитель!" Или: «чтобы люди звали их "Равви!"».
+
+Гл. καλέω (пассив): звать, называть, нарекать, призывать, позвать. За этим почётным словом "учитель" стоял статус и желание возвышаться над простой толпой; стремление быть узнанным не просто в богослужебной обстановке, но и далеко за её пределами!
diff --git a/mat/23/08.md b/mat/23/08.md
new file mode 100644
index 00000000..2e261ebf
--- /dev/null
+++ b/mat/23/08.md
@@ -0,0 +1,19 @@
+# А вы не называйтесь.
+
+Гл. καλέω (пассив): звать, называть, нарекать, призывать, позвать. Это можно выразить активной конструкцией. Альтернативный перевод: «А вы не позволяйте, чтобы кто-то называл вас» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Вы.
+
+Здесь «вы» относится к последователям Иисуса.
+
+# Один у вас Учитель - Христос.
+
+* В западных (ранних) греч. рукописях не слова "Христос", оно есть лишь в Византийских (более поздних) рукописях.
+
+Сущ. διδάσκαλος: учитель, преподаватель, наставник. Христос - помазанник, мессия!
+
+У Матфея в его Евангелии акцент на том, что Мессия - единственный Учитель, раскрывающий подлинный, изначальный смысл Торы (Закона) и учащий законам Царства Божьего (ср. Ис. 54:13).
+
+# Вы все — братья.
+
+Здесь «братья» означает «другие верующие» (единоверцы). Иисус называл свою общину "семьёй" (см. Матфея 12:46-50).
diff --git a/mat/23/09.md b/mat/23/09.md
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+++ b/mat/23/09.md
@@ -0,0 +1,7 @@
+# Не называйте своим отцом никого на земле.
+
+С помощью преувеличения Иисус учит своих слушателей о том, что даже самых важных людей нельзя считать важнее Бога. Ведь у иудеев было принято называть раввинов "отцом". Альтернативный перевод: «не называйте никакого человека на земле своим отцом» (См.: [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# Один у вас Отец.
+
+Здесь «Отец» - это важный титул Бога. (См.: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
diff --git a/mat/23/10.md b/mat/23/10.md
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+# И не называйте себя наставниками.
+
+Сущ. καΘηγητής: руководитель, наставник, учитель, используется как синоним διδασκαλος.
+
+Правильнее перевести: «И пусть никто не называет вас»... (т.к. гл. "звать" употреблён в пасс. форме).
+
+# Один у вас Наставник — Христос.
+
+Иисус говорил о Себе в третьем лице. Все кроме Бога равны. Альтернативный перевод: «Я, Христос, - ваш единственный Наставник» (См.: [[rc://*/ta/man/translate/figs-123person]]).
diff --git a/mat/23/11.md b/mat/23/11.md
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+# Больший из вас.
+
+«Кто среди вас самый важный», или: "Кто из вас хочет быть более важным, чем другие"...
+
+μείζων: больше, более, превосходнее.
+
+# Из вас.
+
+Здесь «вы» относится к последователям / ученикам Иисуса.
+
+# Слугою.
+
+Сущ. διάκονος: диакон, слуга, служитель; а также. ж.р. диакониса.
+
+Главная идея: весь парадокс ситуации состоит в том, что принципы работы Царства Небесного прямо противоположны тому, к чему пришли книжники и фарисеи, которые читали и внимательно изучали Священное Писание.
diff --git a/mat/23/12.md b/mat/23/12.md
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+# Возвышает себя.
+
+Гл. ὑψόω: поднимать, возносить, возвышать, превозносить. «Кто сам делает себя более важным, чем другие...».
+
+# Будет принижен.
+
+л. ταπεινόω (пассив): понижать; перен. унижать, уничижать, умалять; смиряться. Альтернативный перевод: «того Бог принизит».
+
+# Кто принижает ...будет возвышен.
+
+Кто возвышает себя перед другими на земле, будет умален, унижен, понижен в статусе в Царстве Небесном. А кто принижает себя, будет возвышен.
+
+Кто же принижает себя на земле, будет, напротив, возвышен, ему будет даровано больше привилегий и статусов в Царстве Небесном.
+
+Альтернативный перевод: «того Бог возвысит» или «тот Бог сделает важным» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Иисус упраздняет титулы "учитель", "наставник", "отец". Равенство, смирение, служение ближнему - то, что должно характеризовать общину Его последователей.
diff --git a/mat/23/13.md b/mat/23/13.md
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+# Общая информация:
+
+Иисус говорит о Царстве Небесном, как о месте, дверь в которое фарисеи закрыли снаружи, так что ни они сами, ни кто-то другой не могут войти внутрь.
+
+# Связующее утверждение:
+
+Иисус начинает обличать религиозных лидеров за их лицемерие (восемь "Горе вам" в ст. 13-33: это обвинения книжникам и фарисеям в противоположность "заповедям блаженства" (см. Матфея 5:3-12)).
+
+В этом стихе звучит первое "Горе вам".
+
+# Горе вам.
+
+Οὐαὶ δὲ ὑμῖν - букв. "Увы вам / Горе вам". «Несчастные вы люди". Смотрите, как вы перевели эту фразу в Мат. 11:21. Эта фраза выражает осуждение, порицание.
+
+# Лицемеры.
+
+В греч. тексте - "лицемеры". Сущ. ὑποκριτής: притворщик, лицемер, симулянт, актёр. Люди, не поступающие так как говорят., выкручивающиеся из разных ситуаций путем хитрости и обмана; те, у кого слова и дела расходятся.
+
+# Вы закрываете Царство Небес людям. Вы и сами не входите, и желающих войти не пускаете.
+
+Гл. κλείω: запирать, затворять, закрывать. Гл. ἀφίημι: пускать, отсылать, прощать, допускать, позволять, оставлять. "Вы и сами не входите (в Царство Небесное) и входящих не пускаете (мешаете им) войти". По всей видимости, этот упрёк Иисуса связан с законами и учением (преданием) книжников и фарисеев, о которых Он говорил ранее (см. ст. 4, а также 15:3) и которые не приближали, а удаляли народ от Бога.
diff --git a/mat/23/14.md b/mat/23/14.md
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+# Общая информация:
+
+Здесь звучит второе "Горе вам".
+
+* Этот стих присутствует только в более поздних (Византийских) греческих рукописях.
+
+Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι κατεσθίετε τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόμενοι· διὰ τοῦτο λήψεσθε περισσότερον κρίμα. - "Горе же вам, книжники и фарисеи - лицемеры, что пожираете дома вдов и для вида долго молящиеся, из-за этого получите больший приговор (суд)".
+
+Иисус осуждает то, что фарисеи, вместо заботы о вдовах, как беззащитной категории общества, объедают их! А Писание предписывало заботиться о сиротах и вдовах. И, вместе с тем, они (книжники и фарисеи) долго молились напоказ! Молись они короче, было бы больше времени для помощи нуждающимся! Так, социальная несправедливость может быть (как в этом случае) следствием ущербного богословия.
diff --git a/mat/23/15.md b/mat/23/15.md
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+# Общая информация:
+
+Здесь звучит треть "Горе вам".
+
+# Обходите море и сушу.
+
+Это идиома, означающая, что они идут в далёкие края. Книжники и фарисеи развили бурную миссионерскую работу ко временам Иисуса Христа подобно тому, чем затем занимался апостол Павел, совершивший три миссионерских путешествия. Это Христос записывает им (книжникам и фарисеям) в заслуги, но не одобряет! Альтернативный перевод: «вы проходите огромные расстояния, чтобы один человек покаялся» (См.: [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Чтобы обратить хотя бы одного человека.
+
+Сущ. προσήλυτος: прозелит (язычник, обращенный в иудаизм, принявший обрезание и обязанный соблюдать закон Моисея).
+
+ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον - букв.: "Потому что обходите моря и сушу, чтобы сделать одного прозелита". То есть «чтобы добиться, чтобы хотя бы один человек принял иудаизм».
+
+# Сыном Геенны.
+
+υἱὸν γεέννης - "сын геенны".
+
+Сущ. γέεννα: геенна (долина сынов Еннома, глубокое ущелье к югу от Иерусалима; в переносном значении - место вечных мук. Часто сравнивается с адом).
+
+Здесь «сын геенны» - это идиома, означающая «сын смерти» или "человек, обречённый на погибель/смерть". Столько труда по миссионерству тратится напрасно, если дальше - только "сухие, безжизненные традиции и обряды", которые рушат в человеке всякую веру.
+
+Фарисеи пропагандировали иудаизм без Мессии (мёртвую религию, которая не способна спасти).
+
+Альтернативный перевод: «обитателем Геенны» или «принадлежащим Геенне» (См.: [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mat/23/16.md b/mat/23/16.md
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+# Общая информация:
+
+С этого стиха начинается четвертое "Горе вам" (ст. 16-22).
+
+# Слепые поводыри.
+
+Сущ. ὁδηγός: проводник, путеводитель, ведущий. Поводырь - это тот, кто ведет слепого. Он сам не может быть слепым, потому что иначе в этом нет никакого смысла. Это ирония Иисуса. Христос специально называет книжников и фарисеев так, желая показать, что иудейские лидеры были духовно слепы. Хотя они и считали себя наставниками,но не могли понять Божью истину. Смотрите, как вы перевели выражение «слепые поводыри» в Мат. 15:14. (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Поклянётся.
+
+Гл. ὀμνύω: клясться, давать клятву, клятвенно обещать или заверять.
+
+# Храмом, то это ничего не значит.
+
+«Даже если они клянутся храмом, они считают, что им не обязательно исполнять свою клятву». Для книжников и фарисеев не было ничего святого, так как они не имели права клясться храмом.
+
+# Виновен (неточный перевод).
+
+Гл. ὀφείλω: быть должным, задолжать, иметь долг. Дословно «должен». Это метафора, которая означает, что он обязан выполнить то, о чём клялся. Альтернативный перевод: «обязан сделать то, что обещал» (См. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Позже Иисус пояснит мысль: храм важнее золота, которое в нём находится, а не наоборот (ст.17).
diff --git a/mat/23/17.md b/mat/23/17.md
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+# Безумные и слепые
+
+μωροὶ καὶ τυφλοί.
+
+Прил. μωρός: глупый, безрассудный, неразумный, безумный, немудрый.
+
+Прил. τυφλός слепой; как сущ. слепец.
+
+Иудейские лидеры были духовно незрелыми и слепыми людьми. Они знали очень много, много читали и разъясняли, но не понимали простых истин о том, как работает Царство Небесное и Кто такой Бог. А все потому, что у них не было с Ним личных отношений, это их и не волновало. Считая себя наставниками, они не могли понять Божью истину. (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Что больше, золото или храм, который освящает это золото?
+
+Гл. ἁγιάζω: освящать (отделять от обычных вещей и предназначать для Господа), святить (почитать что-либо святым), посвящать (отдавать или предназначать для Бога, т.е. в святое употребление), почитать святым, очищать, омывать
+
+Т.е. что стоит больше? Что более ценно? Конечно же храм. Однако для фарисеев ценнее было золото. За это они вскоре лишатся и храма, и золота (императоры Веспасиан и Тит уничтожат Иерусалим и храм около 70 года н.э.). Иисус задаёт этот вопрос в упрёк фарисеям за то, что они считали золото важнее храма.
+
+Альтернативный перевод: «Храм, который делает это золото посвящённым Богу, намного важнее самого золота!» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/23/18.md b/mat/23/18.md
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+# Также вы говорите
+
+"А ещё вы говорите".
+
+Поклянётся.
+
+См. прим. к ст. 16.
+
+# Жертвенником.
+
+Сущ. Θυσιαστήριον: жертвенник, алтарь, на который клали жертву.
+
+# Это ничего не значит.
+
+οὐδέν ἐστιν - "Это ничего", или: "Ничего страшного". «Ему не обязательно делать то, о чём он поклялся» или «ему не обязательно выполнять свою клятву».
+
+# Жертвой (неточный перевод).
+
+Лучше перевести как "дар". Сущ. δῶρον: дар, подарок, который клали на жертвенник. Даром могло быть животное или зерно, которое человек кладёт на Божий жертвенник и приносит его в жертву.
+
+# Виновен (неточный перевод).
+
+Лучше перевести как (досл.) "должен". Гл. ὀφείλω: быть должным, задолжать, иметь долг. Это значит, что он обязан выполнить то, о чём клялся. Альтернативный перевод: «обязан сделать то, что обещал» (См. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+В ст. 19-20 Иисус покажет, в чём здесь заблуждение фарисеев: жертвенник важнее, т.к. он освящает жертву, а не наоборот!
diff --git a/mat/23/19.md b/mat/23/19.md
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+++ b/mat/23/19.md
@@ -0,0 +1,15 @@
+# Безумные и слепые.
+
+См. прим. к ст. 17.
+
+Иудейские лидеры были духовно слепыми. Хотя они считали себя наставниками, они не могли понять Божью истину. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Что больше, жертва или жертвенник, который освящает жертву?
+
+Конечно же жертвенник. Это - святое место, которое выполняло функцию очищения человека от греха. На нем (жертвеннике) приносились жертвы (дары Богу) за грехи, которые совершил человек за определенный период времени. Жертва (дар) приносилась на нем (жертвеннике) вместо того человека, который согрешил. Потому жертвенник имел важное искупительное значение для израильтян до прихода Христа. Альтернативный перевод: «Жертвенник, который освящает жертву, больше, чем жертва!» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Жертвенник, который освящает жертву.
+
+«Жертвенник, который делает жертву особой для Бога». Без жертвенника дар (жертва) не был бы принят Богом.
+
+Книжники и фарисеи смотрели на вещи поверхностно, не пытаясь заглянуть внутрь, увидеть суть.
diff --git a/mat/23/20.md b/mat/23/20.md
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+++ b/mat/23/20.md
@@ -0,0 +1,11 @@
+# Итак.
+
+Союз οὖν: итак, следовательно, тогда, потому, поэтому, посему.
+
+Это слово обычно указывает на выводы.
+
+Иисус теперь делает логический вывод из вышесказанного (особ. ст. 18) и начинает показывать заблуждения книжников и фарисеев.
+
+# Всем, что на нём.
+
+Или: «всеми жертвами, которые на нём» или: "всеми жертвами, которые положили на него люди".
diff --git a/mat/23/21.md b/mat/23/21.md
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index 00000000..c050897c
--- /dev/null
+++ b/mat/23/21.md
@@ -0,0 +1,5 @@
+# Тем, Кто в нём живёт.
+
+Т.е. "Богом". Гл. κατοικέω (причастие): населять, обитать, жить, поселяться, вселяться. Букв.: "Живущим в нём" или "Жителем его".
+
+Иисус говорит о том, что храм ценен тем, что является местом пребывания Бога. И не храм или жертвенник делают святыми кого-то или что-то, но сам Бог! Поэтому одно от другого неотделимо.
diff --git a/mat/23/22.md b/mat/23/22.md
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index 00000000..3622d4ff
--- /dev/null
+++ b/mat/23/22.md
@@ -0,0 +1,9 @@
+# Троном Бога и Сидящим на нём.
+
+Речь идёт, конечно же, о Боге (обе фразы выражают одну мысль).
+
+Бог в Ветхом Завете представлен как Тот, кто восседает на небесном троне (см. Ис. 66:1).
+
+Фарисеи и книжники учили тому, что можно избавиться от ответственности (не исполнять клятву), если человек поклялся лишь небом, не упомянув о Божьем престоле или Сидящем на нём. Это повод и способ (целя система), как не держать данные клятвы.
+
+Иисус показывает, что за этими отговорками кроется желание обойти Божью заповедь!
diff --git a/mat/23/23.md b/mat/23/23.md
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index 00000000..3e341841
--- /dev/null
+++ b/mat/23/23.md
@@ -0,0 +1,49 @@
+# Общая информация:
+
+Это пятое "Горе вам".
+
+# Горе вам, лицемерные.
+
+Или: «Как ужасно будет вам, лицемеры» Смотрите, как вы перевели эту фразу в Мат. 11:21 и 23:13.
+
+# Отдаёте десятину.
+
+Гл. ἀποδεκατόω: 1. платить десятину; 2. брать или взимать десятую часть, облагать десятиной.
+
+В Ветхом Завете отдавать десятую часть от прибыли или урожая (в том числе трав и семян) являлось установлением Божьим (Лев. 27:30-33, Чис. 18:19-32, Втор. 14:22-29).
+
+# Мяты, аниса и тмина
+
+Мята, анис и тмин - это разные листья и семена, которые люди добавляли в еду, чтобы она была вкуснее. (См.: [[rc://*/ta/man/translate/translate-unknown]]).
+
+В Торе ничего не сказано о десятине с этих трав. Скорее всего, обычай давать десятину от этих трех трав - часть устного предания. Этим Иисус показывает мелочность и слепоту фарисеев.
+
+# Оставили самое важное из Закона.
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Прил. βαρύς (во мн.ч.): 1. тяжелый, тяжеловесный; 2. тяжкий, тягостный, трудный; 3. весомый, важный; 4. строгий, суровый, лютый, жестокий.
+
+Букв.: "тяжёлые/важные [постановления] Закона" или "более важное в Законе".
+
+# Суд, милость и веру.
+
+Сущ. κρίσις: суд, решение, приговор, осуждение, суждение; справедливость (уважение к правам других людей).
+
+Сущ. ἔλεος: милость, милосердие, жалость, сострадание, сочувствие.
+
+Сущ. πίστις: вера, верность, доверие, убежденность, удостоверение.
+
+Здесь Иисус имеет в виду добродетели, направленные на отношения с другими людьми (см. Ос. 6:6, Мих. 6:8).
+
+# И это надо было делать.
+
+«Вам следовало бы исполнять эти более важные законы»
+
+# И того не оставлять.
+
+См. прим. к "Оставили самое важное из Закона" в этом же стихе, т.к. в греч. здесь - тот же глагол.
+
+Эту фразу можно перевести утвердительной формой. Альтернативный перевод: «исполняя при этом и менее важные законы» (См.: [[rc://*/ta/man/translate/figs-doublenegatives]]).
+
+Итак, проблема фарисеев заключалась в том, что они уделяли чрезмерное внимание второстепенным вещам в Законе, оставляя в стороне его суть.
diff --git a/mat/23/24.md b/mat/23/24.md
new file mode 100644
index 00000000..08a1d550
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+++ b/mat/23/24.md
@@ -0,0 +1,21 @@
+# Слепые поводыри
+
+См. прим. к ст. 16.
+
+# Которые отцеживают комара, а верблюда проглатывают.
+
+Гл. διˋλίζω: процеживать, отцеживать.
+
+Т.е. пропускать через марлю, сито, чтобы избежать попадания мусора в пищу.
+
+Тщательное исполнение менее важных законов в ущерб более важным в такой же степени нелепо и губительно, как старание не проглотить малейшее насекомое, при этом проглатывая самое большое нечистое животное. Сущ. κάμηλος: верблюд(ица).
+
+Альтернативный перевод: «вы нелепы, как человек, который отцеживает комара, упавшего в стакан с водой, но проглатывает верблюда» (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# Комара.
+
+Сущ. κώνωψ: комар или москит.
+
+Очень маленькое кровососущее насекомое.
+
+В этом стихе Иисус использует гиперболу, чтобы проиллюстрировать мысль из ст. 23 о мелочности и духовной слепоте фарисеев.
diff --git a/mat/23/25.md b/mat/23/25.md
new file mode 100644
index 00000000..0a1f6a9d
--- /dev/null
+++ b/mat/23/25.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+Это шестое "Горе вам" (ст. 25-26).
+
+# Горе вам, лицемерные.
+
+Смотрите, как вы перевели эту фразу в Мат. 11:21 и 23:13.
+
+# Потому что снаружи очищаете чашу и блюдо, в то время как внутри они полны жадности и несдержанности.
+
+Книжники и фарисеи следили за чистотой рук и посуды, т.к. это было связано  с поддержанием ритуальной чистоты. Однако они совершенно не следили за своими страстями и похотями, что приводило к неуёмной жажде наживы и несдержанности, то есть похотливости и необузданности в достижении желаемого.
+
+Гл. γέμω - быть наполненным, быть нагруженным, изобиловать.
+
+Сущ. ἁρπαγή: 1. (по)хищение, расхищение, грабеж; 2. добыча, похищенное, награбленное; 3. жадность, алчность.
+
+Сущ. ἀκρασία: невоздержание, неумеренность, неспособность владеть собой.
diff --git a/mat/23/26.md b/mat/23/26.md
new file mode 100644
index 00000000..792bc0d8
--- /dev/null
+++ b/mat/23/26.md
@@ -0,0 +1,9 @@
+# Слепой фарисей!
+
+См. прим. к 23:16, 17, 24.
+
+# Очисть сначала внутренность чаши и блюда, чтобы был чистым и их внешний вид.
+
+Это метафора, которая означает, что если бы фарисеи очистились внутри, то вследствие этого они стали бы чистыми и снаружи.
+
+Закон должен был преображать намерения и помыслы человека, а не только ограничивать его действия. Речь идёт о подлинном, внутреннем преображении человека. Если же Закон толкуется как свод правил, то результат плачевен: налицо религиозное лицемерие (фарисейство).
diff --git a/mat/23/27.md b/mat/23/27.md
new file mode 100644
index 00000000..be973d03
--- /dev/null
+++ b/mat/23/27.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Это седьмое "Горе вам" (ст. 27-28).
+
+# Вы становитесь как окрашенные гробницы... нечистоты.
+
+Гл. παρομοιάζω: уподобляться.
+
+Сущ. τάφος: гробница, могила, гроб.
+
+Гл. κονιάω (пассивное причастие): белить, покрывать известкой, штукатурить.
+
+Сущ. ἀκαΘαρσία: нечистота; перен. порочность или аморальность (о нечистоте похотливой, развратной, распутной или расточительной жизни).
+
+Это сравнение, которое означает, что книжники и фарисеи внешне выглядели очень чистыми, но внутри были порочны, так как заботились исключительно о внешнем: как они выглядят и как их видят люди, но не о внутреннем, чтоб быть привлекательными для людей и для Бога.
diff --git a/mat/23/28.md b/mat/23/28.md
new file mode 100644
index 00000000..b9dd9566
--- /dev/null
+++ b/mat/23/28.md
@@ -0,0 +1,17 @@
+# Кажетесь...праведными.
+
+Прил. δίκαιος: праведный (1. правильный, истинный, правдивый; 2. справедливый, честный; 3. чтущий законы, живущий по законам, не погрешающий против законов, законный).
+
+Внешне для людей фарисеи казались идеалом праведности и благочестия.
+
+# Наполнены лицемерием и беззаконием.
+
+Сущ. ὑπόκρισις: притворство, лицемерие, симуляция, претенциозность,"показуха".
+
+Сущ. ἀνομία: беззаконие (приставка "А" - идея отрицания, отсутствия чего-либо + Закон (Тора)).
+
+Внутри же эти люди не имели ничего общего с повиновением Закону Моисея!
+
+Метафора в ст. 27-28 показывает следующее:
+
+подобно тому, как оскверняется человек, прикоснувшийся к могиле (в которой кости умершего), так нечистыми делаются и все, кто соприкасается с фарисеями (чистыми лишь внешне, но осквернёнными по сути своей).
diff --git a/mat/23/29.md b/mat/23/29.md
new file mode 100644
index 00000000..223c5232
--- /dev/null
+++ b/mat/23/29.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Здесь начинается последнее (восьмое) "Горе вам" в гл. 23.
+
+# Украшаете памятники праведников.
+
+Гл. κοσμέω: 1. приводить в порядок, устраивать, убирать, поправлять; 2. украшать.
+
+Сущ. μνημεῖον: (надгробный) памятник, гробница, могила, гроб.
+
+Скорее всего, Иисус здесь подразумевает обычай, распространившийся в межзаветный период: под влиянием эллинизма и евреи стали возводить величественные монументы - гробницы пророков и вождей. Один из таких памятников описывается в 1Макк. 13:27-30. А Ирод Великий поставил памятник на могиле царя Давида. Такие памятники должны были иметь искупительное значение (своеобразные святыни).
diff --git a/mat/23/30.md b/mat/23/30.md
new file mode 100644
index 00000000..9f1a7eb6
--- /dev/null
+++ b/mat/23/30.md
@@ -0,0 +1,11 @@
+# Во времена наших отцов.
+
+Букв.: "во дни наших отцов". Возможный перевод: «во времена наших праотцов».
+
+# Не были бы их сообщниками.
+
+Сущ. κοινωνός: (со)товарищ, (со)участник, причастник, сотрудник, сообщник. Или: «не участвовали бы с ними».
+
+# В пролитии крови.
+
+Букв.: "в крови пророков". Здесь под «кровью» подразумевается жизнь. Пролить кровь означает убить. Альтернативный перевод: «в убийстве» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mat/23/31.md b/mat/23/31.md
new file mode 100644
index 00000000..74e0cd31
--- /dev/null
+++ b/mat/23/31.md
@@ -0,0 +1,9 @@
+# Вы сыновья.
+
+Здесь «сыновья» означает «потомки», "наследники", продолжатели дела отцов. Вы - их род, как можете вы поступить иначе?
+
+# Которые убили пророков.
+
+τῶν φονευσάντων τοὺς προφήτας - букв.: "...убивших пророков".
+
+Иисус пытался сказать, что и сейчас они (фарисеи и книжники) поступают точно так же, как их отцы.
diff --git a/mat/23/32.md b/mat/23/32.md
new file mode 100644
index 00000000..cf5a13a2
--- /dev/null
+++ b/mat/23/32.md
@@ -0,0 +1,9 @@
+# Дополните же меру ваших отцов
+
+Гл. πληρόω: наполнять, исполнять, дополнять, совершать.
+
+Сущ. μέτρον: мера, мерило.
+
+Альтернативный перевод: «Вы дополните / доведите до конца грехи, начатые вашими предками» (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Иисус пророчествует о гневе Божьем, который вскоре изольётся на лицемеров (ср. Ис. 8:10, Иер. 7:18-21, Ам. 4:6).
diff --git a/mat/23/33.md b/mat/23/33.md
new file mode 100644
index 00000000..c1688ae0
--- /dev/null
+++ b/mat/23/33.md
@@ -0,0 +1,15 @@
+# Змеи, гадючье отродье
+
+См. прим. к Матфея 3:7 (гадючье отродье): так называл фарисеев Иоанн Креститель. Альтернативный перевод: «Вы злы, как опасные и ядовитые змеи» (См.: [[rc://*/ta/man/translate/figs-doublet]] и [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Отродье.
+
+Сущ. γέννημα: порождение, произведение, плод, отпрыск, потомство. Здесь «отродье» означает «злое потомство». Смотрите, как вы перевели похожую фразу в Матфея 3:7.
+
+# Как вы избежите осуждения в геенну?
+
+πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης; - букв.: "как убежите вы от осуждения/приговора геенны"?
+
+Иисус использует этот вопрос для обличения и указания на судьбу всех лицемеров.
+
+Альтернативный перевод: «Вам не избежать осуждения в аду!» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mat/23/34.md b/mat/23/34.md
new file mode 100644
index 00000000..8cbc39cb
--- /dev/null
+++ b/mat/23/34.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Продолжая обличать религиозных лидеров за их лицемерие, Иисус говорит о судьбе Иерусалима. Гл. 21-23 рассказывают о любви Бога, проявленной к Иерусалиму, но отвергнутой его жителями (книжниками и фарисеями).
+
+# Я посылаю к вам пророков, мудрецов и книжников.
+
+Я посылаю к вам пророков, мудрецов и книжников. Иногда настоящее время используется для того, чтобы показать, что человек сделает что-то в скором будущем. Альтернативный перевод: «Я пошлю к вам пророков, мудрецов и книжников».
+
+# Убьёте и распнёте,.. будете бить... и гнать.
+
+Иисус говорит о том, что как раньше преследовали Божьих посланников, так и сейчас будет - ничего не изменилось (см. 2Пар. 24:19, 36:15; Иер. 7:25-26, 25:4, 35:15).
+
+Гл. ἀποκτείνω: убивать, умерщвлять, (по)губить, уничтожать.
+
+Гл. σταυρόω: распинать на кресте.
+
+Гл. μαστιγόω: бичевать, стегать, хлестать, сечь, бить, избивать.
+
+Гл. διώκω: 1. гнать, гонять, преследовать, охотиться; 2. изгонять, выгонять; 3. гнаться (за), стремиться, добиваться.
diff --git a/mat/23/35.md b/mat/23/35.md
new file mode 100644
index 00000000..584d3809
--- /dev/null
+++ b/mat/23/35.md
@@ -0,0 +1,19 @@
+# Пусть вернётся на вас вся праведная кровь, которая была пролита на земле.
+
+Фраза «пусть вернётся на вас» - это идиома, означающая наказание. Здесь использована метонимия. Проливать кровь означает убивать людей, а «праведная кровь, которая была пролита на земле» означает праведных людей, которые были убиты. Альтернативный перевод: «Бог накажет/покарает вас за убийство всех праведных людей» (См.: [[rc://*/ta/man/translate/figs-idiom]] и [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# От крови... до крови.
+
+Здесь «кровь» означает убийство человека. Альтернативный перевод: «от убийства... до убийства» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Авеля... Захарии.
+
+Авель был первым убитым на земле человеком (см. Быт. 4, особ. ст. 10), а Захарию, которого иудеи во дни царя Иоаса убили во дворе храма, когда тот возвещал отступникам Божий суд (см. 2Пар. 24:20), Иисус называет в ряду последних праведников. По всей видимости были и другие, но Иисус упоминает самые вопиющие случаи, упомянутые в Писании. Эти два человека выступают представителями всех убитых праведников. (См.: [[rc://*/ta/man/translate/figs-merism]]).
+
+# Захарии.
+
+Этот Захария не был отцом Иоанна Крестителя.
+
+# Которого вы убили.
+
+Иисус не имел в виду, что Захарию убили сами те люди, с которыми Он разговаривал. Он имел в виду, что их убили предки этих людей, чьими чьими преемниками по духу были современные книжники и фарисеи.
diff --git a/mat/23/36.md b/mat/23/36.md
new file mode 100644
index 00000000..76fe3085
--- /dev/null
+++ b/mat/23/36.md
@@ -0,0 +1,11 @@
+# Говорю вам истину
+
+Букв.: "Аминь (от евр. АМЭН - да будет так; именно так, истинно) говорю вам". Эта фраза делает акцент на том, что Иисус говорит дальше.
+
+# Всё это постигнет этот род.
+
+ἥξει πάντα ταῦτα ἐπὶ τὴν γενεὰν ταύτην. - "произойдёт/падёт всё это на поколение это" (т.е. на ныне живущих).
+
+ἥξει от гл. ἥκω: приходить, прибыть, явиться, найти, наступить.
+
+Иисус говорит о том, что его современников постигнет кара за то, что они, подобно своим праотцам, отвергают праведников.
diff --git a/mat/23/37.md b/mat/23/37.md
new file mode 100644
index 00000000..b38f2a52
--- /dev/null
+++ b/mat/23/37.md
@@ -0,0 +1,25 @@
+# Связующее утверждение:
+
+Иисус скорбит о жителях Иерусалима, потому что они отвергают всех посланников, которых посылает к ним Бог.
+
+# Иерусалим, Иерусалим.
+
+Иисус обращается к жителям Иерусалима, как будто они сами являются этим городом. (См.: [[rc://*/ta/man/translate/figs-apostrophe]] и [[rc://*/ta/man/translate/figs-metonymy]]) Двойное повторение одного слова - способ акцентировать внимание, подчеркнуть важность чего-либо.
+
+# Посланных к тебе.
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «тех, кого Бог послал к тебе» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Твоих детей.
+
+Иисус разговаривает с Иерусалимом, как с женщиной, а с его жителями, как с детьми этой женщины. Альтернативный перевод: «твоих жителей» (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Как птица собирает своих птенцов под крылья.
+
+Это сравнение, которое подчёркивает любовь Иисуса к людям и то, как Он хочет позаботиться о них. (См.: [[rc://*/ta/man/translate/figs-simile]]).
+
+# Птица.
+
+Сущ. ορνις: птица, курица, наседка. Дословно «курица». Можете перевести названием любой птицы, которая защищает своих птенцов под своим крылом. (См.: [[rc://*/ta/man/translate/translate-unknown]]).
+
+* В Писании образ распростёртых крыльев олицетворяет собой защиту (Втор. 32:11) и особенно часто встречается в Псалмах (16:8, 56:2, 60:5, 62:8, 90:4).
diff --git a/mat/23/38.md b/mat/23/38.md
new file mode 100644
index 00000000..7ad9396c
--- /dev/null
+++ b/mat/23/38.md
@@ -0,0 +1,17 @@
+# Ваш дом оставляется вам пустым.
+
+Гл. ἀφίημι (пассив): (от)пускать, отсылать, прощать, допускать, позволять, оставлять, покидать.
+
+Прил. ἔρημος: пустынный, пустой, брошенный, покинутый, оставленный; ж.р. употр. как сущ. пустыня, пустынное место.
+
+Или: «Бог покинет ваш дом, и он останется пустым». Возможно, подразумевается, что после них ничего уже не останется, они не будут иметь потомков.
+
+# Ваш дом.
+
+Возможные значения:
+
+1) «город Иерусалим» или
+
+2) «храм» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Скорее всего, речь в этом стихе о том, что отныне в храме не будет Божьего присутствия. Тот, кто называл его Своим домом (21:13), покидает его.
diff --git a/mat/23/39.md b/mat/23/39.md
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+# Благословен Тот, Кто идёт во имя Господа.
+
+Выра «во имя» значит «с властью» или «как представитель». Смотрите, как вы перевели эту фразу в Мат. 21:9.
+
+Альтернативный перевод: «Тот, Кто идёт с властью Господа» или «Тот, Кто идёт, как представитель Господа» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Здесь Иисус снова цитирует строки Пс. 117, ст. 26, которые радостно кричала толпа во время Его триумфального входа в Иерусалим (см. 21:9). Но поскольку это поколение не приняло Его как Мессию, Он, по всей видимости, говорит об эсхатологичесих событиях...
diff --git a/mat/23/intro.md b/mat/23/intro.md
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+++ b/mat/23/intro.md
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+# Матфея 23 Общие замечания
+
+Глава 23 говорит о том, как Иисус обличает фарисейство как явление. В ней можно выделить следующие разделы:
+
+ст. 1-12 - предостережение учеников об опасности фарисейства;
+
+ст. 13-33 - восьмикратное "Горе вам..."; обращенное к книжникам и фарисеям;
+
+ст. 34-39 - судьба Иерусалима.
+
+## Особые понятия в этой главе
+
+### Лицемеры.
+
+Иисус неоднократно называет фарисеев лицемерами (Мат. 23:13) и доходчиво объясняет, что Он имеет под этим ввиду. Фарисеи создавали правила, которых практически никто не мог исполнять, а потом убеждали простых людей в том, что они виновны, так как не исполнили эти правила. Также фарисеи исполняли свои собственные правила, а не Божьи заповеди, данные в Законе Моисея. Прочие возможные трудности перевода в этой главе.
+
+## Прочие возможные трудности перевода в этой главе
+
+### Оскорбления.
+
+У большинства народов не принято оскорблять людей. Фарисеи воспринимали за оскорбления многие слова, сказанные Иисусом в их адрес в этой главе. Иисус назвал их «лицемерами», «слепыми поводырями», «безумными» и «змеями» (Мат. 23:16-17). Он употреблял эти слова, чтобы сказать, что Бог непременно накажет их за их неправильные поступки.
+
+### Парадокс
+
+Парадокс - это утверждение, в котором совмещаются, казалось бы, несовместимые вещи. Слова Иисуса «Больший из вас пусть будет вам слугой» являются парадоксом ([Мат. 23:11-12](./11.md)).
+
+## Ссылки:
+
+  * **[Матфея 23:01 Примечание](./01.md)**
+
+**[<<](../22/intro.md) | [>>](../24/intro.md)**
diff --git a/mat/24/01.md b/mat/24/01.md
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+++ b/mat/24/01.md
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+# Связующее утверждение:
+
+Иисус начинает описывать события, которые произойдут перед Его вторым пришествием в последние времена.
+
+# От храма.
+
+Имеется в виду, что Иисус не был внутри самого храма. Он был во дворе храма. (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+Сущ. οἰκοδομή: строение, созидание, здание. Речь идёт о храмовом комплексе и его постройках.
diff --git a/mat/24/02.md b/mat/24/02.md
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index 00000000..bda4ce28
--- /dev/null
+++ b/mat/24/02.md
@@ -0,0 +1,13 @@
+# Видите всё это?
+
+Иисус задаёт вопрос, чтобы заставить учеников глубоко задуматься о том, что Он им будет говорить. Альтернативный перевод: «Позвольте Мне рассказать вам нечто обо всех этих зданиях» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Говорю вам истину.
+
+Говорю вам правду.
+
+Досл. "Аминь говорю вам". Или: "Слушайте, что будет на самом деле".
+
+# Здесь не будет оставлено камня на камне, всё будет разрушено.
+
+αφεθη̣ (пассив) от ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять. Хотя Иисус не раскрыл, кто именно это сделает (разрушит храм Иерусалима), из дальнейшей истории мы знаем, что война между Римом и Израилем привела к уничтожению Иерусалима и храма (67-70 н.э.). Руководившие военной компанией Веспасиан, а затем его сын Тит, действительно, не оставили от Иерусалимского храма камня на камне.
diff --git a/mat/24/03.md b/mat/24/03.md
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+++ b/mat/24/03.md
@@ -0,0 +1,7 @@
+# Какой признак Твоего прихода и окончания веков?
+
+σημεῖον: знамение, знак, признак. Здесь «Твой приход» относится ко времени, когда Иисус придёт в силе, установит Божье правление на земле и положит конец этому веку. Это второе пришествие Иисуса Христа. Альтернативный перевод: «Каким будет знамение того, что Ты скоро придёшь и мир закончится» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Конец этого века.
+
+Имеется в виду наступление грядущего (нового) мессианского века. Сущ. συντέλεια: завершение, окончание, кончина, конец. Сущ. αἰών: 1. век (жизнь человека, поколение), эпоха, эра; 2. вечность, неопределенно долгий период времени; 3. мир, вселенная; 4. мирская система, обычай (этого мира), сей век.
diff --git a/mat/24/04.md b/mat/24/04.md
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+++ b/mat/24/04.md
@@ -0,0 +1,7 @@
+# Берегитесь, чтобы никто вас не ввёл в заблуждение!
+
+Смотрите, чтобы никто вас не ввёл в заблуждение. βλέπω: видеть, смотреть.
+
+πλανάω: заставлять блуждать, уводить в сторону, сбивать с пути; перен.прельщать, обольщать.
+
+Здесь выражение «ввести в заблуждение» означает «заставить кого-либо поверить в что-либо неправильное». Альтернативный перевод: «Смотрите (следите за тем), чтобы никто вас не обманул» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/24/05.md b/mat/24/05.md
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index 00000000..9d163b04
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+++ b/mat/24/05.md
@@ -0,0 +1,7 @@
+# Многие придут под Моим именем.
+
+Многие придут под Моим именем. Выражение «под именем» здесь означает, что многие лжеучителя, лжемессии придут к людям и будут говорить: "Я Христос", или: "Я пришел от Христа", "По Его поручению". Альтернативный перевод: «многие будут утверждать, что он Христос» или « многие будут говорить, что пришли от Меня, Я их послал к вам» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Многих введут в заблуждение.
+
+πλανάω: заставлять блуждать, уводить в сторону, сбивать с пути; перен. прельщать, обольщать. Здесь выражение «ввести в заблуждение» означает «заставить кого-либо поверить в что-либо неправильное, многих обманут». Кто обманет именно, Иисус не уточняет. Альтернативный перевод: «обманут многих людей» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mat/24/06.md b/mat/24/06.md
new file mode 100644
index 00000000..5056a7f8
--- /dev/null
+++ b/mat/24/06.md
@@ -0,0 +1,7 @@
+# Смотрите, не тревожьтесь
+
+θροεισθε (пассив) от Θροέω: страд. ужасаться, смущаться, пугаться. "Не будьте испуганы". Альтернативный перевод: «Пусть всё это вас не тревожит».
+
+# Это ещё не конец.
+
+Сущ. τέλος: 1. конец, окончание, завершение, кончина; 2. цель; 3. пошлина, оброк, налог.
diff --git a/mat/24/07.md b/mat/24/07.md
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index 00000000..97cacbf0
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+++ b/mat/24/07.md
@@ -0,0 +1,11 @@
+# Восстанет народ на (против) народ и царство на (против) царство.
+
+εγερθήσεται (пассив) от ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср.з. вставать, подниматься, восставать.
+
+# "Потому что будет поднят (пассив) народ на народ"...
+
+Кем будет поднят? Иисус не уточняет. Иисус только подчёркивает, что родные или близкие некогда люди всюду будут воевать друг с другом. Царство на царство. βασιλεία ἐπὶ βασιλείαν - в современном понимании "страна на страну".
+
+# Эпидемии.
+
+λοιμοὶ - этого слова в ранних кукописях нет.
diff --git a/mat/24/08.md b/mat/24/08.md
new file mode 100644
index 00000000..6bbffbcb
--- /dev/null
+++ b/mat/24/08.md
@@ -0,0 +1,9 @@
+# Начало страданий (родовых мук).
+
+Начало родовых мук. πάντα δὲ ταῦτα ἀρχὴ ὠδίνων - "Все это однако, (только) начало страданий (родовых мук)". ὠδίν: боли или муки при родах; перен.мучение, терзание, боль.
+
+Речь в данной идиоме идёт о боли, похожей на ту, которую испытывает женщина непосредственно перед родами ребёнка.
+
+На самом деле суть текста такова: все те признаки, которые перечисляет Христос есть только начало трагедии / страданий, сам "конец времен" начнет развиваться непосредственно после этих страданий.
+
+"Образ родовых схваток Иисус приводит неслучайно: специфика схваток в том, что каждая новая волна болезненнее и интенсивнее предыдущей. Так и события конца будут развиваться стремительно и интенсивно.
diff --git a/mat/24/09.md b/mat/24/09.md
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index 00000000..3fd336ef
--- /dev/null
+++ b/mat/24/09.md
@@ -0,0 +1,13 @@
+# Будут вас предавать, мучить и убивать.
+
+Речь по всей видимости не идет о каких-то локальных событиях, убийство христиан станет повсеместным.
+
+# «Люди будут предавать вас властям, которые будут мучить вас и убивать». Вы будете ненавидимы всеми народами.
+
+Не одним каким-то народом, не мусульманами например, только, как мы это видим сегодня в странах Ближнего Востока, но всеми народами вообще. μισούμενοι (пассив) от μισέω: (воз)ненавидеть, гнушаться, питать отвращение.
+
+# Из-за Меня.
+
+Дословно: «ради Моего имени». Здесь «имя» означает Христа. То есть, потому, что вы открыто свидетельствуете о вере во Христа.
+
+Альтернативный перевод: «потому, что вы верите в Моё имя» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/24/10.md b/mat/24/10.md
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--- /dev/null
+++ b/mat/24/10.md
@@ -0,0 +1,7 @@
+# Преткнутся.
+
+σκανδαλίζω: 1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения; 2. оскорблять, раздражать, обижать, задевать, возмущать.
+
+# Будут предавать.
+
+Гл. παραδίδωμι: отдавать, передавать, предавать; действ. прич. употр. как сущ. предатель. По всей видимости, речь о том, что даже последователи Иисуса начнут выдавать своих собратьев по вере, обрекая их на страдания со стороны гонителей.
diff --git a/mat/24/11.md b/mat/24/11.md
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index 00000000..c552efd0
--- /dev/null
+++ b/mat/24/11.md
@@ -0,0 +1,7 @@
+# Восстанут
+
+Будут восставлены / явлены. εγερθήσονται (пассив) от ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср.з. вставать, подниматься, восставать. Здесь это идиома, означающая «что кто-то их выдвинет".
+
+# Многих введут в заблуждение.
+
+См. предыдущие стихи 24:4 и 24:5.
diff --git a/mat/24/12.md b/mat/24/12.md
new file mode 100644
index 00000000..abad6e1a
--- /dev/null
+++ b/mat/24/12.md
@@ -0,0 +1,15 @@
+# Из-за умножения беззакония.
+
+καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν - "И из-за умножения (увеличения) беззакония (преступлений) охладеет (остынет) любовь многих".
+
+Здесь «беззаконие» можно перевести фразой «нарушать закон».
+
+ἀνομία: беззаконие, отсутствие закона.
+
+Идея в том, что желание делать добро и любить ближнего исчезнет у очень многих, по причине падения культуры и морали в целом. То есть, все те, кто проявляли любовь и делали добро по причине общего нравственного состояния общества, перестанут это делать, потому что морально-нравственный уровень общества сильно деградирует.
+
+Альтернативный перевод: «люди будут всё больше нарушать закон, и поэтому...» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+Во многих охладеет любовь.
+
+ψυγήσεται (пассив) от ψύχω: охлаждать, студить; страд.охладевать, остывать. "Будет охлаждена". Возможные значения: 1) «многие люди больше не будут любить других людей» или 2) «многие люди больше не будут любить Бога» (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/24/13.md b/mat/24/13.md
new file mode 100644
index 00000000..993a34a6
--- /dev/null
+++ b/mat/24/13.md
@@ -0,0 +1,11 @@
+# Тот, кто стерпит всё до конца, будет спасён
+
+ὑπομένω: 1. оставаться; 2. переносить, терпеть, выдерживать, претерпевать.
+
+Альтернативный перевод: «Бог спасёт человека, который стерпит всё это до конца».
+
+# До конца.
+
+τέλος: 1. конец, окончание, завершение. Не до конца ясно, относится ли слово «конец» к смерти человека, или к окончанию гонений или концу света. Скорее второе, потому что слово "смерть" или схожие с ним слова в контексте повествования ни разу не упоминается.
+
+Главная мысль текста заключается в том, что они терпят столько, сколько требуется.
diff --git a/mat/24/14.md b/mat/24/14.md
new file mode 100644
index 00000000..f044b634
--- /dev/null
+++ b/mat/24/14.md
@@ -0,0 +1,9 @@
+# Будет проповедана эта Радостная Весть Царства.
+
+κηρυχθήσεται (пассив) от κηρύσσω: проповедовать, провозглашать, разглашать, возвещать.
+
+καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας - "И будет провозглашена Благая Весть Царства".
+
+# Всем народам (неверный перевод).
+
+ἐν ὅλῃ τῇ οἰκουμένῃ - «во / по всей ойкумене / вселенной».
diff --git a/mat/24/15.md b/mat/24/15.md
new file mode 100644
index 00000000..e9d7f789
--- /dev/null
+++ b/mat/24/15.md
@@ -0,0 +1,9 @@
+# Мерзость запустения, о которой сказано через пророка Даниила.
+
+Матфей цитирует Дан. 9:27. Альтернативный перевод: «мерзкий человек, который оскверняет то, что Божье, и о котором писал пророк Даниил».
+
+О "мерзости..." у Даниила сказано в 9:27, 11:31 и 12:11. Скорее всего, у Матфея речь идёт о человеке (антихристе). Схожая мысль выражена и в "Дидахе" ("мирообольститель", см. 16.4).
+
+Читающий пусть поймёт.
+
+Эти слова не принадлежат речи Иисуса. Матфей добавляет их, чтобы обратить внимание читателя на слова Иисуса.
diff --git a/mat/24/16.md b/mat/24/16.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/24/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/24/17.md b/mat/24/17.md
new file mode 100644
index 00000000..45618a10
--- /dev/null
+++ b/mat/24/17.md
@@ -0,0 +1,3 @@
+# Кто на крыше, тот пусть тот не спускается вниз.
+
+Там, где жил Иисус, у людей были плоские крыши и люди могли жить на них. Идея текста в том, что бежать надо будет быстро, не будет времени спускаться вниз за вещами.
diff --git a/mat/24/18.md b/mat/24/18.md
new file mode 100644
index 00000000..52fd51e4
--- /dev/null
+++ b/mat/24/18.md
@@ -0,0 +1,3 @@
+# Одежда.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
diff --git a/mat/24/19.md b/mat/24/19.md
new file mode 100644
index 00000000..cafdb0f3
--- /dev/null
+++ b/mat/24/19.md
@@ -0,0 +1,11 @@
+# Беременным.
+
+Дословно: «тем, которые с детьми». В то время говорить «беременная» считалось неприличным (See: [[rc://*/ta/man/translate/figs-euphemism]])
+
+# В те дни.
+
+«В то время».
+
+# Горе.
+
+οὐαί: горе!; возглас скорби; "Увы!" Беременным. Букв.: "во чреве/животе имеющим".
diff --git a/mat/24/20.md b/mat/24/20.md
new file mode 100644
index 00000000..a2e498e6
--- /dev/null
+++ b/mat/24/20.md
@@ -0,0 +1,13 @@
+# Чтобы ваше бегство не произошло.
+
+«Чтобы ваше бегство не случилось зимой (в ненастье) или в субботу»...
+
+φυγή: бегство.
+
+# Зимой или в субботу.
+
+χειμών: 1. ненастье, буря, непогода; 2. зима.
+
+«В холодное время года», или: "в холодную погоду". σάββατον: суббота.
+
+Иисус не говорит о том, что молитва Его последователей будет способна отменить суд Божий над Иерусалимом, но о том, что она будет способна менять обстоятельства (бегства), когда нужно будет спасть жизнь... "Зимой" - дожди в это время размывали дороги в Палестине, путешествовать становилось непросто! "В субботу" - по всей видимости, те, кому писал Матфей, продолжали соблюдать установление Закона о субботнем покое! Путешествовать в субботу запрещалось.
diff --git a/mat/24/21.md b/mat/24/21.md
new file mode 100644
index 00000000..366a0aa0
--- /dev/null
+++ b/mat/24/21.md
@@ -0,0 +1,5 @@
+ἔσται γὰρ τότε θλῖψις μεγάλη οἵα οὐ γέγονεν ἀπ’ ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδ’ οὐ μὴ γένηται - "Потому что будет тогда страдание (бедствие) великое, такое, какого не было от начала мира (вселенной, космоса) и до ныне, и не уже не будет (никогда)."
+
+# Скорбь.
+
+Сущ. Θλῖψις: притеснение, давление, гнёт, скорбь, мучение, бедствие. Ст. 21-22 созвучны пророчеству Даниила (см. 12:1).
diff --git a/mat/24/22.md b/mat/24/22.md
new file mode 100644
index 00000000..71a78495
--- /dev/null
+++ b/mat/24/22.md
@@ -0,0 +1,5 @@
+# И если бы те дни не были сокращены (Богом), не была бы спасена никакая плоть.
+
+καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ - "И если бы не были сокращены (уменьшены - пассив) дни те, не была бы спасена никакая плоть". σάρξ: плоть (1. мясо; 2. тело, труп; 3. физическое существо, 4. человеческая греховная природа). Альтернативный перевод: «Если Бог не сократит это время страданий, то всё живое умрёт» (См.: [[rc://*/ta/man/translate/figs-doublenegatives]])
+
+Только Бог знает, когда закончится (эсхатологическая) "скорбь" (см. 24:36). Зная, несколько немощны люди, Он сократит это время ради спасения Своих избранных (см. Ис. 65:8-9).
diff --git a/mat/24/23.md b/mat/24/23.md
new file mode 100644
index 00000000..b9eee19e
--- /dev/null
+++ b/mat/24/23.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает обращаться к Своим ученикам.
+
+# Не верьте.
+
+«Не верьте лжи, которую они вам говорят».
+
+# Христос.
+
+Χριστός: Христос (букв.: Помазанный, соотв. евр. МАШИАХ - Мессия).
diff --git a/mat/24/24.md b/mat/24/24.md
new file mode 100644
index 00000000..0d5f4cf4
--- /dev/null
+++ b/mat/24/24.md
@@ -0,0 +1,7 @@
+# Лжехристы и лжепророки.
+
+Ложные Христы, те, кто будет называть себя Христос, сам таковым не являясь. Ложные пророки, те, кто будет называть себя пророком, сам таковым не являясь.
+
+# Чтобы, если возможно, ввести в заблуждение и избранных.
+
+См. как эта идея переведена в 24:4 и 24:5.
diff --git a/mat/24/25.md b/mat/24/25.md
new file mode 100644
index 00000000..a65ba657
--- /dev/null
+++ b/mat/24/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Иисус заранее предупредил учеников, чему верить нельзя, когда речь заходит о Его возвращении.
diff --git a/mat/24/26.md b/mat/24/26.md
new file mode 100644
index 00000000..fcbf8070
--- /dev/null
+++ b/mat/24/26.md
@@ -0,0 +1,7 @@
+# Если скажут вам: "Вот, Он в пустыне", — не выходите.
+
+Альтернативный перевод: «если кто-то скажет вам, что Христос в пустыне, не выходите» (См.: [[rc://*/ta/man/translate/figs-quotations]])
+
+# "Вот, Он в потайных комнатах".
+
+ταμεῖον: 1. хранилище, склад, кладовая комната, казнохранилище; 2. потаенная или внутренняя комната. Альтернативный перевод: Альтернативный перевод: «если кто-то скажет вам, что Христос во внутренних комнатах» (См.: [[rc://*/ta/man/translate/figs-quotations]]).
diff --git a/mat/24/27.md b/mat/24/27.md
new file mode 100644
index 00000000..82f05ed7
--- /dev/null
+++ b/mat/24/27.md
@@ -0,0 +1,9 @@
+# Как молния выходит... так будет и приход.
+
+Это значит, что Сын Человеческий придёт очень быстро и Его будет легко увидеть.
+
+ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου - "Потому что, как молния выходит на востоке, но видна до запада, (и ее видно до запада, по всему небосклону), таким же будет и приход (появление, пришествие) Сына Человеческого."
+
+То есть, идея в том, что его (приход) будет видно отовсюду.
+
+παρουσία: 1. пришествие, прибытие; 2. присутствие.
diff --git a/mat/24/28.md b/mat/24/28.md
new file mode 100644
index 00000000..5f35dec5
--- /dev/null
+++ b/mat/24/28.md
@@ -0,0 +1,9 @@
+# Где будет труп, там соберутся орлы.
+
+Это, вероятно, поговорка, смысл которой был ясен народу во времена Иисуса.
+
+Возможные значения: 1) когда Сын Человеческий придёт, все Его увидят и будут знать, что Он пришёл; 2) где бы ни были духовно мёртвые люди, там будут и лжепророки, которые будут обманывать их. (См.: [[rc://*/ta/man/translate/writing-proverbs]])
+
+# Орлы
+
+Хищные птицы, которые поедают живых, мёртвых или умирающих животных.
diff --git a/mat/24/29.md b/mat/24/29.md
new file mode 100644
index 00000000..3e476d08
--- /dev/null
+++ b/mat/24/29.md
@@ -0,0 +1,15 @@
+# Вдруг, после скорби тех дней солнце померкнет.
+
+«Как только закончится скорбь тех дней, солнце померкнет».
+
+σκοτίζομαι: покрываться тьмой, затмевать; страд. тж.меркнуть, помрачаться.
+
+Иисус цитирует пророка Исайю 13:10, 34:4 и Иоиля 2:10, когда они говорили о Дне Господнем.
+
+# Силы небесные будут сотрясены (пассив).
+
+δύναμις: 1. сила, мощь, крепость, могущество. σαλευθήσονται (пассив) от σαλεύω: трясти, качать, колебать; перен. возбуждать, возмущать. Альтернативный перевод: «Бог поколеблет то, что в небе».
+
+# Скорбь.
+
+Сущ. Θλῖψις притеснение, гнет, давление, скорбь, мучение, бедствие" или написал так: "О слове "скорбь" см. прим. к ст. 21"! Еще бы добавил: "В Ветхом Завете День Господень (и приход Мессии) ассоциировался с катаклизмами, которые должны были произойти на небе (см. ис. 13:10, 34:4, Иез. 32:7, Иоиль 2:10, 31, №:4, 15; Ам. 8:9, Агг. 2:6, 21)".
diff --git a/mat/24/30.md b/mat/24/30.md
new file mode 100644
index 00000000..8446f17e
--- /dev/null
+++ b/mat/24/30.md
@@ -0,0 +1,9 @@
+# Сына Человеческого
+
+Иисус говорил о Себе в третьем лице. (См.: [[rc://*/ta/man/translate/figs-123person]])
+
+Не совсем ясно, о каком именно знамении Сына Человеческого идёт речь. Но оно будет очевидным для всех людей! Все народы зарыдают. Возможно, здесь даётся отсылка на пророчество пророка Захарии о том, что языческие народы раскаются (Зах. 12:10-14). Явление Сына Человеческого на облаках (ст. 27-31) - отсылка на образ из кн. Даниила (см. 7:13-14). В Ветхом Завете облако нередко служит проявлением Божьей Славы (см. Исх. 13:21-22, 40:35-38, Ис. 4:5).
+
+Все народы
+
+«Люди всех народов». Иисус цитирует пророка Дан. 7:13.
diff --git a/mat/24/31.md b/mat/24/31.md
new file mode 100644
index 00000000..0ff2183a
--- /dev/null
+++ b/mat/24/31.md
@@ -0,0 +1,21 @@
+# Он пошлёт Своих ангелов с громкой трубой
+
+«Он велит ангелу протрубить и пошлёт Своих ангелов».
+
+Альтернативный перевод: "Он пошлет Своих ангелов с могучей трубой" или "При громком трубном звуке Он пошлет ангелов Своих". Трубный звук (звук ШОФАРА) в Ветхом Завете - атрибут богоявления (см. исх. 19:16), он подаёт сигнал евреям вернуться обратно в Землю Обетованную (см. Ис. 27:13), возвещает наступление Дня Господнего (см. Иолиль 2:1, Соф. 1:16)"
+
+Он... Его.
+
+Иисус говорил о Себе в третьем лице. (См.: [[rc://*/ta/man/translate/figs-123person]])
+
+# Они соберут.
+
+«Его ангелы соберут»
+
+# Его избранных.
+
+Это люди, которых избрал Сын Человеческий.
+
+# От четырёх ветров, от края до края небес.
+
+Эти два выражения являются идиомами и означают одно и то же: «отовсюду». Альтернативный перевод: «со всего мира» (См.: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/mat/24/32.md b/mat/24/32.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/24/32.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/24/33.md b/mat/24/33.md
new file mode 100644
index 00000000..8a4afd1e
--- /dev/null
+++ b/mat/24/33.md
@@ -0,0 +1,7 @@
+# Уже близко.
+
+ἐγγύς: близко, недалеко, скоро. «Время Моего пришествия уже близится». Или: "Я приду скоро".
+
+# У дверей.
+
+Совсем рядом. Иисус использует здесь образ царя или другого высокопоставленного лица, который приближается к воротам окружённого стенами города. Это метафора, означающая, что время пришествия Иисуса настанет уже очень скоро.
diff --git a/mat/24/34.md b/mat/24/34.md
new file mode 100644
index 00000000..2f1f5b9c
--- /dev/null
+++ b/mat/24/34.md
@@ -0,0 +1,13 @@
+# Говорю вам истину.
+
+См. 24:2.
+
+# Не пройдёт это поколение.
+
+παρέρχομαι: 1. проходить, миновать; перен.прейти, кончаться; 2. приходить.
+
+# Это поколение.
+
+ἡ γενεὰ αὕτη. γενεά: 1. род, потомок, семейство, отпрыск, происхождение; 2. поколение.
+
+Возможные толкования: 1) «все люди, живущие сегодня», по отношению к тем, кто был жив, когда Иисус говорил эти слова; или 2) «все люди, живущие во время событий, о которых Я вам только что рассказал». Постарайтесь перевести так, чтобы оба варианта толкования были возможны.
diff --git a/mat/24/35.md b/mat/24/35.md
new file mode 100644
index 00000000..cf50add6
--- /dev/null
+++ b/mat/24/35.md
@@ -0,0 +1,9 @@
+# Небеса и земля пройдут (прекратятся).
+
+Слова «небеса» и «земля» - это синекдоха, включающая всё, что сотворил Бог, особенно то, что кажется вечным. Иисус говорит, что Его слово вечно, в отличие от всего творения. Альтернативный перевод: «Даже небеса и земля пройдут» (Пс. 118:89, Ис. 40:8, 51:6).
+
+Слова Мои не пройдут (не прекратятся).
+
+"Иисус тем самым утверждает, что Его слова - слова Самого Бога, которые будут вовеки"!
+
+Здесь под «словами» подразумевается то, что сказал Иисус. Альтернативный перевод: «то, что Я говорю, всегда будет истиной» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mat/24/36.md b/mat/24/36.md
new file mode 100644
index 00000000..a616ee75
--- /dev/null
+++ b/mat/24/36.md
@@ -0,0 +1,3 @@
+# О дне и часе.
+
+Здесь Иисус подытоживает всё то, что было сказано им ранее (с начала главы 24). Акцент на том, что, раз никто не знает (кроме Бога!), когда именно вернётся Сын Человеческий, то нужно быть готовым всегда.
diff --git a/mat/24/37.md b/mat/24/37.md
new file mode 100644
index 00000000..61755c0d
--- /dev/null
+++ b/mat/24/37.md
@@ -0,0 +1,5 @@
+# Как было в дни Ноя, так будет и во время прихода Сына Человеческого.
+
+А как было во дни (жизни) Ноя? См. Бытие 6-8.
+
+«Во время пришествия Сына Человеческого будет тоже самое, что было во время Ноя». Народ во дни Ноя вел себя крайне беспечно, хотя Ной самим своим видом только и строительством странной огромной лодки свидетельствовал окружающим его людям о том, что потоп рано или поздно придет. Как бы то ни было, люди к нему (потопу) оказались не готовы абсолютно. Потому потоп застал их всех врасплох. Тоже будет и во время второго прихода Христа. Никто не будет готов, хотя большинство об этом знают, а  многие даже делают вид, что готовятся.
diff --git a/mat/24/38.md b/mat/24/38.md
new file mode 100644
index 00000000..52106fa9
--- /dev/null
+++ b/mat/24/38.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+См. Быт. 7:7 (Ной вошёл в ковчег).
diff --git a/mat/24/39.md b/mat/24/39.md
new file mode 100644
index 00000000..3e61dcb2
--- /dev/null
+++ b/mat/24/39.md
@@ -0,0 +1,9 @@
+# И не понимали.
+
+Гл. γινώσκω: 1. знать; 2. познавать, узнавать; перен. вступать в половые отношения; 3. замечать, осознавать; 4. понимать, уразумевать; 5. признавать
+
+Эту фразу можно перевести отдельным предложением. Альтернативный перевод: «Люди не понимали, что происходит».
+
+# Всех, – так будет и во время прихода Сына Человеческого.
+
+Эту фразу можно перевести отдельным предложением. Альтернативный перевод: «всех. Так будет и во время прихода Сына Человеческого»
diff --git a/mat/24/40.md b/mat/24/40.md
new file mode 100644
index 00000000..9c374cc0
--- /dev/null
+++ b/mat/24/40.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Иисус начинает учить Своих учеников быть готовыми к Его возвращению.
+
+# Тогда.
+
+Нареч. τότε - тогда, в то время".
+
+Иисус говорит о том, что будет происходить во время пришествия Сына Человеческого".
+
+# Один будет взят, а другой оставлен.
+
+Возможные значения: 1) Сын Человеческий заберёт одного на небо, а другого оставит на земле ; или 2) ангелы заберут одного, а другого оставят. (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/24/41.md b/mat/24/41.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/24/41.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/24/42.md b/mat/24/42.md
new file mode 100644
index 00000000..8f8c1b0d
--- /dev/null
+++ b/mat/24/42.md
@@ -0,0 +1,7 @@
+# Итак
+
+Союз οὖν: итак, следовательно, тогда, потому, поэтому, посему". Здесь Иисус подводит итого тому, что было сказано ранее! Никто не знает Того Дня: поэтому следует всегда быть начеку и жить так, как будто это произойдёт уже завтра"! «Так как Я только что сказал вам истину».
+
+# Бодрствуйте.
+
+Здесь не имеется в виду "не спите", но скорее: «будьте внимательны / бдительны».
diff --git a/mat/24/43.md b/mat/24/43.md
new file mode 100644
index 00000000..4bb3493c
--- /dev/null
+++ b/mat/24/43.md
@@ -0,0 +1,17 @@
+# Если бы хозяин дома... подкопать.
+
+Гл. διορύσσω: прокапывать, подкапывать; в то время дома в Палестине строились из высушенных солнцем глиняных кирпичей, поэтому их легко было прокопать или проломать".
+
+Иисус рассказывает притчу о господине и рабе, чтобы научить Своих учеников быть готовыми к Его возвращению. (См.: [[rc://*/ta/man/translate/figs-parables]])
+
+# Вор.
+
+Иисус говорит, что придёт, когда Его не будут ждать; Он не говорит, что придёт что-то украсть. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# То не спал бы.
+
+«То охранял бы свой дом».
+
+# Не дал бы подкопать свой дом.
+
+«Не позволил бы никому проникнуть в его дом и ограбить его».
diff --git a/mat/24/44.md b/mat/24/44.md
new file mode 100644
index 00000000..ef0bb349
--- /dev/null
+++ b/mat/24/44.md
@@ -0,0 +1,3 @@
+# Сын Человеческий
+
+Иисус говорил о Себе в третьем лице. (См.: [[rc://*/ta/man/translate/figs-123person]])
diff --git a/mat/24/45.md b/mat/24/45.md
new file mode 100644
index 00000000..2e28999d
--- /dev/null
+++ b/mat/24/45.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус продолжает притчу о господине и рабе, чтобы научить Своих учеников быть готовыми к Его возвращению.
+
+# Кто же верный и рассудительный раб, которого его господин... пищу?
+
+Иисус задаёт этот вопрос для того, чтобы Его ученики задумались. Альтернативный перевод: «Кто же верный и рассудительный раб? Он тот, которого его господин... пищу». Или: «Будьте такими, как верный и рассудительный раб, которого его господин... пищу». (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Давать им пищу.
+
+«Давать пищу людям в доме господина». По сути это работа управляющего.
diff --git a/mat/24/46.md b/mat/24/46.md
new file mode 100644
index 00000000..46fa895e
--- /dev/null
+++ b/mat/24/46.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Иисус указывает на то, что в ожидании Его пришествия следует не только быть всегда готовым, но исполнять Его волю (служить Богу и ближним).
diff --git a/mat/24/47.md b/mat/24/47.md
new file mode 100644
index 00000000..2fda980d
--- /dev/null
+++ b/mat/24/47.md
@@ -0,0 +1,3 @@
+# Говорю вам истину
+
+См. 24:2, 24:34. Наградой верному и разумному рабу, который исполняет волю своего господина, будет то, что ему доверят не только заботу о других рабах, но и обо всём имении господина (ср. 25:21-23).
diff --git a/mat/24/48.md b/mat/24/48.md
new file mode 100644
index 00000000..05f31c9b
--- /dev/null
+++ b/mat/24/48.md
@@ -0,0 +1,9 @@
+# Скажет в своём сердце.
+
+Здесь «сердце» означает разум. Альтернативный перевод: «подумает», или: "решит".
+
+# Мой Господин придёт нескоро.
+
+«Мой Господин задерживается надолго», значит, я могу делать что угодно.
+
+Гл. χρονίζω: медлить, тянуть (время), задерживаться, долго пребывать".
diff --git a/mat/24/49.md b/mat/24/49.md
new file mode 100644
index 00000000..6c476f17
--- /dev/null
+++ b/mat/24/49.md
@@ -0,0 +1,5 @@
+# Общая информация:
+
+"Своих товарищей" - имеются в виду "другие рабы" (коллеги).
+
+Сущ. σύνδουλος: сослуживец, товарищ (по рабству), сотрудник.
diff --git a/mat/24/50.md b/mat/24/50.md
new file mode 100644
index 00000000..7f862b5d
--- /dev/null
+++ b/mat/24/50.md
@@ -0,0 +1,7 @@
+# В день, когда тот не ожидает, и в час, о котором не знает.
+
+γινώσκω 1. знать; 2. познавать, узнавать; перен. вступать в половые отношения; 3. замечать, осознавать.
+
+Идея в том, что хозяин явится обязательно в то время, когда его слуга не будет этого ждать, так как он не знает, когда именно хозяин возвратит.
+
+Альтернативный перевод: "Господин придёт, когда раб его не ждёт".
diff --git a/mat/24/51.md b/mat/24/51.md
new file mode 100644
index 00000000..fa3f3730
--- /dev/null
+++ b/mat/24/51.md
@@ -0,0 +1,13 @@
+# Сурово его накажет (неверный перевод).
+
+διχοτομέω: рассекать пополам (казнь); возм. перен. жестоко бичевать.
+
+Альтернативный перевод «подвергнет сильным страданиям».
+
+# Подвергнет его одной участи с лицемерами.
+
+Подвергнет его одной участи с лицемерами. сущ. ὑποκριτής: притворщик, лицемер, симулянт, актёр. «Отправит его туда, где лицемеры», или: "Накажет его также как лицемеров". А именно, выбросит в тьму внешнюю.«Отправит его туда, где лицемеры», или: "Накажет его также как лицемеров". А именно, выбросит в тьму внешнюю.
+
+# Там будет плач и скрежет зубов.
+
+Здесь «скрежет зубов» символизирует ужасные муки. Смотрите, как вы перевели эту фразу в [Мат. 8:12](../08/12.md). Альтернативный перевод: «Люди будут плакать и скрежетать зубами от мук и страданий».
diff --git a/mat/24/intro.md b/mat/24/intro.md
new file mode 100644
index 00000000..79c2d1f3
--- /dev/null
+++ b/mat/24/intro.md
@@ -0,0 +1,27 @@
+# Матфея 24 Общие замечания
+
+## Структура и формат
+
+В этой главе Иисус начинает пророчествовать о будущем со времени Его пришествия как Царя вселенной. (См.: [[rc://*/tw/dict/bible/kt/prophet]])
+
+## Особые понятия в этой главе
+
+### «Окончание веков»
+
+В этой главе Иисус даёт ответ на заданный учениками вопрос о том, как они узнают, когда Он вернётся. (См.: [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+### Пример Ноя
+
+Во времена Ноя Бог навёл великий потоп в наказание людей за их грехи. Он многократно предупреждал их об этом потопе, но потоп начался внезапно. В этой главе Иисус проводит сравнение между этим потопом и последними днями. (См.: [[rc://*/tw/dict/bible/kt/sin]])
+
+## Прочие возможные трудности перевода в этой главе
+
+### «Пусть»
+
+В ULB это слово несколько раз употребляется в повелениях Иисуса, таких как «те, кто находится в Иудее, пусть бегут в горы» (24:16), «Кто на крыше, тот пусть не спускается вниз, взять что-нибудь из своего дома» (24:17) и «Кто на поле, тот пусть не возвращается назад, взять свою одежду» (24:18). Есть много различных способов выражения повеления. Переводчикам следует выбирать способы, наиболее естественные для их языка.
+
+## Ссылки:
+
+  * **[Матфея 24:01 Примечание](./01.md)**
+
+**[<<](../23/intro.md) | [>>](../25/intro.md)**
diff --git a/mat/25/01.md b/mat/25/01.md
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+++ b/mat/25/01.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Иисус рассказывает притчу о мудрых и безрассудных девушках, чтобы научить Своих учеников быть готовыми к Его возвращению.
+
+# Царство Небес будет подобно.
+
+ομοιωθήσεται (пассив) от гл. ὁμοιόω: уподоблять, делать подобным, приравнивать. "Можно сравнить с", "похоже на...".
+
+# Светильники.
+
+Сущ. λαμπάδας от λαμπάς: светильник, лампада, светоч (большая свеча, факел).
+
+Возможно, это были лампы или лампады, сделанные из куска ткани, намотанного на конец палки и пропитанного маслом, которые находился в специальном сосуде, "лампе". По этому же принципу сделаны и лампочки, только вместо фитиля, пропитанного оливковым маслом у них электрический "фитиль".
diff --git a/mat/25/02.md b/mat/25/02.md
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index 00000000..4701427a
--- /dev/null
+++ b/mat/25/02.md
@@ -0,0 +1,11 @@
+# Из них пять.
+
+"Пять из этих девушек" или «Половина из этих девушек» была мудрой, а половина неразумной.
+
+Т.е. пять были неразумными и пять рассудительными.
+
+# Мудрыми... безрассудными.
+
+Прил. μωρός: глупый, безрассудный, неразумный, безумный, немудрый.
+
+Прил. φρόνιμος: (благо)разумный, рассудительный, мудрый, догадливый.
diff --git a/mat/25/03.md b/mat/25/03.md
new file mode 100644
index 00000000..833d8d5a
--- /dev/null
+++ b/mat/25/03.md
@@ -0,0 +1,7 @@
+# Не взяли с собой масло.
+
+Или: «не взяли с собой масло, кроме того, что внутри светильников».
+
+# Масло.
+
+Сущ. ἔλαιον: масло (оливковое), елей. Возможно, имеется в виду прокисшее животное масло, которое использовалось для освещения.
diff --git a/mat/25/04.md b/mat/25/04.md
new file mode 100644
index 00000000..4ee45f13
--- /dev/null
+++ b/mat/25/04.md
@@ -0,0 +1,5 @@
+# В своих сосудах.
+
+Сущ. ἀγγεῖον - сосуд, емкость; сосуд, фляга, небольшой кувшин с узким горлышком.
+
+По всей видимости, речь идёт о том, что разумные девушки взяли с собой масла прозапас.
diff --git a/mat/25/05.md b/mat/25/05.md
new file mode 100644
index 00000000..f3b0b630
--- /dev/null
+++ b/mat/25/05.md
@@ -0,0 +1,15 @@
+# Жених задержался.
+
+Сущ. υμφίος: жених. Гл. χρονίζω (прич.) : медлить, тянуть (время), задерживаться, долго пребывать. Можно и так понимать начало стиха: «Жених же всё не появлялся», "Жених же почему-то медлил".
+
+# Все задремали.
+
+Гл. νυστάζω: (за)дремать, быть сонливым, опускать в дремоте голову; перен. быть ленивым, невнимательным, небрежным.
+
+Или: «Все десять девушек задремали, и мудрые и нерассудительные».
+
+# И уснули.
+
+Гл. καΘεύδω: спать, засыпать.
+
+* В Ветхом Завете у пророков Бог называется Женихом Израиля (см. 54:1-8, Ос. 2:1-20), а в Новом Завете эта метафора применяется ко Христу (см. 2Кор 11:2, Еф. 5:21-23, Откр.19:7).
diff --git a/mat/25/06.md b/mat/25/06.md
new file mode 100644
index 00000000..0474f31a
--- /dev/null
+++ b/mat/25/06.md
@@ -0,0 +1,3 @@
+# Раздался крик.
+
+Букв.: "Крик случился/произошёл". Возможный перевод: «кто-то прокричал»
diff --git a/mat/25/07.md b/mat/25/07.md
new file mode 100644
index 00000000..20bbe7a4
--- /dev/null
+++ b/mat/25/07.md
@@ -0,0 +1,7 @@
+# Поправили свои светильники.
+
+Гл. κοσμέω: 1. приводить в порядок, устраивать, убирать, поправлять.
+
+Другими словами: зажгли и отрегулировали на определенную яркость. Или: «Поправили свои светильники, чтобы они ярче горели».
+
+Если же это были факелы, надо было проверить тряпки, намочить их в масле и поджечь.
diff --git a/mat/25/08.md b/mat/25/08.md
new file mode 100644
index 00000000..dc9b4ea7
--- /dev/null
+++ b/mat/25/08.md
@@ -0,0 +1,9 @@
+# Безрассудные сказали мудрым.
+
+Нерассудительные, чья нерассудительность в данной притче заключается в том, что они не приготовились к приходу жениха и не запасли масло для своих светильников (не были готовы к возможной задержке), попросили у мудрых масла, потому что у них масла не было. Их лампы должны были вот-вот погаснуть.
+
+# Наши светильники гаснут.
+
+Гл. σβέννυνται (пассив) от σβέννυμι: тушить, гасить, угашать; перен. подавлять; страд. гаснуть, угасать, тухнуть.
+
+Альтернативный перевод: «Наши светильники вот-вот погаснут».
diff --git a/mat/25/09.md b/mat/25/09.md
new file mode 100644
index 00000000..2ee9e4d5
--- /dev/null
+++ b/mat/25/09.md
@@ -0,0 +1,7 @@
+# Купите себе.
+
+Гл. ἀγοράζω: покупать (на рынке), приобретать.
+
+Рассудительные оказались очень находчивыми и отправили неразумных покупать масло. Где они могли купить его в полночь, не понятно. Главное, что рассудительные рассудили правильно: чем не хватит масла у всех, лучше пусть не хватит масла у тех, кто об этом заранее не позаботился.
+
+Неразумность глупых заключалась в том, что они даже не подумали что-либо возразить мудрым на странное предложение пойти и купить масло в полночь (в это время все лавки были уже закрыты).
diff --git a/mat/25/10.md b/mat/25/10.md
new file mode 100644
index 00000000..0e0e0ec3
--- /dev/null
+++ b/mat/25/10.md
@@ -0,0 +1,19 @@
+# Они пошли покупать масло.
+
+Или: «Пять безрассудных девушек пошли за маслом».
+
+# Те, которые были готовы.
+
+Прил. ἕτοιμος: готовый, приготовленный.
+
+Это девушки, у которых было дополнительное масло - пять рассудительных. Рассудительными они в этой притче названы только потому, что позаботились припасти масло на всю ночь.
+
+# Двери закрылись.
+
+καὶ ἐκλείσθη ἡ θύρα - "И дверь была закрыта".
+
+εκλείσθη (пассив) от гл. κλείω: запирать, затворять, закрывать.
+
+Альтернативный перевод: «слуги жениха закрыли двери» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Закрытые двери символизируют упущенную возможность: уже поздно что-то менять.
diff --git a/mat/25/11.md b/mat/25/11.md
new file mode 100644
index 00000000..39284238
--- /dev/null
+++ b/mat/25/11.md
@@ -0,0 +1,7 @@
+# Остальные девушки.
+
+Пять неразумных, которые ходили за маслом. Масло они по всей видимости ночью нашли, хотя это и было делом непростым, но время было упущено.
+
+# Открой нам.
+
+Имплицитную информацию можно выразить эксплицитно. Альтернативный перевод: «Открой нам двери, чтобы мы вошли» (См.: [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/25/12.md b/mat/25/12.md
new file mode 100644
index 00000000..c13be913
--- /dev/null
+++ b/mat/25/12.md
@@ -0,0 +1,7 @@
+# Говорю вам истину.
+
+Букв.: "Аминь (истинно, верно, действительно от евр. АМЭН - "да будет так") говорю вам". Эта фраза делает акцент на том, что дальше говорит господин.
+
+# Я не знаю вас.
+
+Жених сказал им: «Я не знаю, кто вы». Все, кто должен был зайти на пир зашли. На этом притча заканчивается.
diff --git a/mat/25/13.md b/mat/25/13.md
new file mode 100644
index 00000000..d2a498d1
--- /dev/null
+++ b/mat/25/13.md
@@ -0,0 +1,11 @@
+# Бодрствуйте, потому что не знаете ни дня, ни часа.
+
+Гл. γρηγορέω: бодрствовать, быть бдительным или настороженным.
+
+"Бодрствуйте" в данном контексте - это не отсутствие сна/сонливости, но именно активная подготовка к приходу Жениха, то есть Христа: иметь "масло", которое необходимо для Его встречи.
+
+Здесь «день» и «час» означают точное время. То есть, никто не знает точное время, когда придет Иисус, поэтому надо быть всегда готовым к Его приходу.
+
+Альтернативный перевод: «не знаете точно время возвращения Сына Человеческого».
+
+* Фраза "в который придёт Сын Человеческий" есть только в Византийских (поздних) греч. рукописях.
diff --git a/mat/25/14.md b/mat/25/14.md
new file mode 100644
index 00000000..c6f2480e
--- /dev/null
+++ b/mat/25/14.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Иисус рассказывает другую притчу о верных и неверных рабах, чтобы научить Своих учеников быть верными во время Его отсутствия и готовыми к Его возвращению. (См.: [[rc://*/ta/man/translate/figs-parables]])
+
+# Поступит, как.
+
+Этой фразы в греч. тексте нет, но она подразумевается. Здесь даётся сравнение Иисуса с хозяином из притчи, которую Он рассказывал ранее (ср. Мат. 13:24).
+
+# Отправляясь в чужую страну.
+
+Гл. ἀποδημέω: отлучаться, отправляться (в дальнюю страну или за границу), уходить, быть в дальней стране или за границей.
+
+Или: «Собираясь отправиться в путь, в чужую страну» (за границу, за пределы своих владений).
+
+# Поручил им своё имущество.
+
+Гл. παραδίδωμι: отдавать, передавать, предавать. «Доверил им приглядывать / управлять своим имуществом».
+
+# Своё имущество.
+
+Сущ. ὑπάρχοντα: имение.
+
+Т.е. то, что он (хозяин) имел. Или: «Своё имение».
diff --git a/mat/25/15.md b/mat/25/15.md
new file mode 100644
index 00000000..daa89801
--- /dev/null
+++ b/mat/25/15.md
@@ -0,0 +1,19 @@
+# Пять талантов
+
+Сущ. τάλαντον: талант (единица веса приблизительно равная 26-36 кг.). «Пять талантов золота» - это 26-36 кг, умноженные на пять. «Талант» золота был равен заработной плате работника за двадцать лет работы. В притче противопоставляются относительные суммы «пять», «два» и «один», а также крупные суммы денег.
+
+5 талантов = примерно 30000 динариев.
+
+# Другому — два, а другому — один.
+
+Другому — два, а другому — один. Другому 2, третьему 1.
+
+3 таланте = примерно 12000 динариев, 1 талант = примерно 6000 динариев.
+
+# По силе его.
+
+Хозяин каждому из слуг доверил сумму, равную его способностям, которые он (хозяин) в нем (слуге) видел.
+
+# И сразу отправился в путь.
+
+См. прим. относительно "отправляться в путь" в ст. 14. Нар. εὐΘέως: тотчас, немедленно, сразу (же).
diff --git a/mat/25/16.md b/mat/25/16.md
new file mode 100644
index 00000000..daadcabb
--- /dev/null
+++ b/mat/25/16.md
@@ -0,0 +1,7 @@
+# Вложил их в дело приобрёл другие пять талантов.
+
+Гл. ἐργάζομαι: работать, трудиться, производить, вырабатывать, делать, творить, совершать, зарабатывать, наживать (трудом); быть активным. Можно сказать, слуга инвестировал.
+
+Гл. κερδαίνω: 1. приобретать, получать прибыль; 2. избегать.
+
+Возможно и такое понимание: «На вложениях хозяина заработал другие пять талантов».Теперь у него их стало десять. То есть, он удвоил ту сумму, которую ему доверил хозяин.
diff --git a/mat/25/17.md b/mat/25/17.md
new file mode 100644
index 00000000..6809cd95
--- /dev/null
+++ b/mat/25/17.md
@@ -0,0 +1,5 @@
+# Приобрёл ещё два.
+
+Или: «заработал другие два таланта».
+
+О "приобрёл" см. прим. к ст. 16.
diff --git a/mat/25/18.md b/mat/25/18.md
new file mode 100644
index 00000000..46fc2cca
--- /dev/null
+++ b/mat/25/18.md
@@ -0,0 +1 @@
+ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ - "Получивший же один (талант) пошел, вырыл яму (досл.: землю), и спрятал там (в яме) серебро господина своего".
diff --git a/mat/25/19.md b/mat/25/19.md
new file mode 100644
index 00000000..df5ff03f
--- /dev/null
+++ b/mat/25/19.md
@@ -0,0 +1,3 @@
+# Потребовал отчёта.
+
+Гл. συναίρω: считаться, рассчитываться, расплачиваться, учинять расчет, подсчитывать баланс.
diff --git a/mat/25/20.md b/mat/25/20.md
new file mode 100644
index 00000000..35fd7c57
--- /dev/null
+++ b/mat/25/20.md
@@ -0,0 +1,3 @@
+# Я приобрёл на них ещё пять талантов.
+
+Или: «я заработал ещё пять талантов».
diff --git a/mat/25/21.md b/mat/25/21.md
new file mode 100644
index 00000000..cf35c7aa
--- /dev/null
+++ b/mat/25/21.md
@@ -0,0 +1,11 @@
+# Хорошо.
+
+Нар. εὖ: хорошо; "молодец!", "прекрасно!". Возможный перевод: «Молодец!» Возможно, в вашем народе есть особое выражение, которым господин (или человек, имеющий власть) показывает своё одобрение того, что сделал его раб (или подчинённый).
+
+# В малом... над многим.
+
+Букв.: "в/над малых (малочисленными)... в/над многими". Имеется в виду количество денег, доверенное хозяином.
+
+# Порадуйся с господином твоим.
+
+Дословно: «Войди в радость твоего господина». «Войти в радость» - это идиома. Кроме того, господин говорит о себе в третьем лице. Альтернативный перевод: «Приди и будь счастлив со мной» (См.: [[rc://*/ta/man/translate/figs-idiom]] и [[rc://*/ta/man/translate/figs-123person]]).
diff --git a/mat/25/22.md b/mat/25/22.md
new file mode 100644
index 00000000..bdfd6d76
--- /dev/null
+++ b/mat/25/22.md
@@ -0,0 +1,3 @@
+# Я на них приобрёл ещё два таланта.
+
+Или: «я заработал ещё два таланта».
diff --git a/mat/25/23.md b/mat/25/23.md
new file mode 100644
index 00000000..1c3e3b6b
--- /dev/null
+++ b/mat/25/23.md
@@ -0,0 +1 @@
+# См. прим. к ст. 21!
diff --git a/mat/25/24.md b/mat/25/24.md
new file mode 100644
index 00000000..e0565f61
--- /dev/null
+++ b/mat/25/24.md
@@ -0,0 +1,7 @@
+# Жестокий человек.
+
+Прил. σκληρός: жёсткий, твердый, тугой, жестокий, трудный, суровый, тяжелый, требовательный.
+
+# Жнёшь, где не сеял, и собираешь, где не рассыпал.
+
+Выражения «жнёшь, где не сеял» и «собираешь, где не рассыпал» означают одно и то же - земледельца, который собирает урожай, который посадили другие люди. Раб использует эту метафору, чтобы обвинить господина в том, что он забирает себе то, что по праву принадлежит другим. Даже если он (слуга) прав, его (слуги) действия по закапыванию таланта в землю не были оправданными.
diff --git a/mat/25/25.md b/mat/25/25.md
new file mode 100644
index 00000000..5802ecff
--- /dev/null
+++ b/mat/25/25.md
@@ -0,0 +1,7 @@
+# Спрятал.
+
+Гл. κρύπτω: скрывать, укрывать, прятать, утаивать.
+
+# Вот твоё тебе.
+
+«Смотри, вот то, что принадлежит тебе». Слуга вернул хозяину тот самый талант, который он (слуга) от него (хозяина) получил. Стах (а также лень) не позволил третьему рабу понять волю господина, сковывал его. Этот страх привёл его к ошибочным выводам (о намерениях господина) и неправильным действиям.
diff --git a/mat/25/26.md b/mat/25/26.md
new file mode 100644
index 00000000..8efc8ba1
--- /dev/null
+++ b/mat/25/26.md
@@ -0,0 +1,9 @@
+# Злой и ленивый раб!Ты знал.
+
+«Злой раб и негодный, ты знал!».
+
+Прил. πονηρός: 1. плохой, дурной, скверный, негодный; 2. злой. Прил. ὀκνηρός: 1. медлительный, ленивый; 2. тягостный, внушающий опасения.
+
+# Ты знал, что я жну, где не сеял, и собираю, где не рассыпал.
+
+Выражения «жну, где не сеял» и «собираю, где не рассыпал» означают землевладельца, который собирает урожай, посаженный другими людьми, которые работали на него. Смотрите, как вы перевели эту фразу в Мат. 25:24, где раб говорит эти слова, обвиняя землевладельца. Читатель должен понимать, что землевладелец признаёт, что он и вправду собирает то, что посадили другие, но утверждает, что имеет на это право.
diff --git a/mat/25/27.md b/mat/25/27.md
new file mode 100644
index 00000000..d6308f3d
--- /dev/null
+++ b/mat/25/27.md
@@ -0,0 +1,13 @@
+# Получил бы моё.
+
+Т.е. мой доход. деньги. Подразумеваемую информацию можно подать ясно. Альтернативный перевод: «получил бы мои деньги» (См.: [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# Меновщикам.
+
+Сущ. τραπεζίτης: меновщик (человек, меняющий деньги). Речь идёт о банковской сфере. раб должен был отдать серебро господина, на "худой конец", под проценты в банк!
+
+# С прибылью.
+
+Сущ. τόκος: прибыль, лихва, проценты. Т.е. "с процентами/с лихвой".
+
+Имеется в виду выплата банкиром процента за временное пользование деньгами господина.
diff --git a/mat/25/28.md b/mat/25/28.md
new file mode 100644
index 00000000..502e9a6f
--- /dev/null
+++ b/mat/25/28.md
@@ -0,0 +1,7 @@
+# Возьмите у него талант.
+
+Господин обращается к другим рабам.
+
+# Талант.
+
+Смотрите прим. и то, как вы перевели это слово в Мат. 25:15. (См.: [[rc://*/ta/man/translate/translate-bmoney]])
diff --git a/mat/25/29.md b/mat/25/29.md
new file mode 100644
index 00000000..63e25839
--- /dev/null
+++ b/mat/25/29.md
@@ -0,0 +1,19 @@
+# Кто имеет.
+
+Подразумевается, что тот, кто имеет, также мудро использует то, что имеет. Альтернативный перевод: «кто использует то, что имеет» (См.: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# И приумножится.
+
+Или: «и ещё больше»
+
+Гл. περισσεύω (пасс.) - 1. перех.приумножать, обогащать, достигать избытка или изобилия; страд. иметь в избытке, обогащаться; 2. неперех. жить в избытке или изобилии, переизбыточествовать, изобиловать, иметь в избытке или изобилии, умножаться, превосходить, оставаться.
+
+Пассив можно перевести в активной форме: "Бог приумножит (даст еще больше)".
+
+# Кто не имеет, у того.
+
+Подразумевается, что этот человек что-то имеет, но не использует мудро то, что имеет. Альтернативный перевод: «кто хорошо не использует то, что имеет, у того» (См.: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Будет отнято.
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Бог отнимет» или «Я отниму» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mat/25/30.md b/mat/25/30.md
new file mode 100644
index 00000000..714d873a
--- /dev/null
+++ b/mat/25/30.md
@@ -0,0 +1,11 @@
+# Негодного раба.
+
+Прил. ἀχρεῖος: не(при)годный, бесполезный, ненужный, недостойный, жалкий.
+
+# Во тьму внешнюю.
+
+Это метонимия. «Внешняя тьма» означает место, куда Бог отправляет тех, кто Его отвергает. Это место, навеки отделённое от Бога. Смотрите, как вы перевели эту фразу в Мат. 8:12. Альтернативный перевод: «в место тьмы вдали от Бога» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Плач и скрежет зубов.
+
+«Скрежет зубов» - это символическое действие, выражающее печаль и страдание (см. Пс. 111:10). Смотрите, как вы перевели эту фразу в Мат. 8:12. Альтернативный перевод: «плакать и выражать сильное страдание» (См.: [[rc://*/ta/man/translate/translate-symaction]]).
diff --git a/mat/25/31.md b/mat/25/31.md
new file mode 100644
index 00000000..61612ca1
--- /dev/null
+++ b/mat/25/31.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Иисус начинает рассказывать Своим ученикам, как Он будет судить людей, когда возвратится на землю в последнее время.
+
+# В славе.
+
+Сущ. δόξα: 1. блеск, сияние, яркость, 2. слава, честь, величие; возм. мн.ч. обозн. ангелы (Иуд 1:8 и 2Пeт 2:10); а тж. обозн. мнение, суждение (4 Мак. 5:17); В Септуагинте (LXX) им переданы евр. כָּבוֹד‎, הוֹד‎ и תִּפְאָרָה‎.
+
+# Сын Человеческий
+
+Иисус говорил о Себе в третьем лице. (См.: [[rc://*/ta/man/translate/figs-123person]]).
+
+Иисус говорит о величественной картине суда, который будет вершить Сын Человеческий, когда придёт снова.
diff --git a/mat/25/32.md b/mat/25/32.md
new file mode 100644
index 00000000..a805bb7c
--- /dev/null
+++ b/mat/25/32.md
@@ -0,0 +1,25 @@
+# Соберутся перед Ним все народы.
+
+συναχθήσονται (пассив) от συνάγω: 1. собирать, убирать, захватывать; 2. принимать или приглашать.
+
+Точнее было бы так: «Будут собраны перед Ним все народы" или в активном залоге: "Он соберёт перед Собой все народы».
+
+Все народы.
+
+πάντα τὰ ἔθνη. Здесь слово «народы» означает всех людей земли (все народности). Данное слово в Новом Завете (особ., если стоит во мн.ч.) используется по отношению к язычникам.
+
+Альтернативный перевод: «Все люди из всех народов».
+
+# Как пастух отделяет овец от козлов
+
+Гл. ἀφορίζω: отделять, отлучать, устранять, выделять, обособлять, избирать.
+
+Сущ. ποιμήν: пастух, пастырь.
+
+Иисус использует сравнение, чтобы описать, как Он будет разделять людей на праведных и нечестивых.
+
+# Овец от козлов.
+
+Возможен такой перевод: "овец от коз".
+
+Здесь дан образ того, как пастух отделяет друг от друга стада овец и коз, хотя пастись они могут вместе.
diff --git a/mat/25/33.md b/mat/25/33.md
new file mode 100644
index 00000000..cf0b228b
--- /dev/null
+++ b/mat/25/33.md
@@ -0,0 +1,7 @@
+# И поставит овец по правую сторону от Себя, а козлов — по левую
+
+Это метафора, означающая, что Сын Человеческий разделит всех людей. Он поставит праведников по правую сторону от Себя, а грешников - по левую сторону. (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Овец... козлов.
+
+См прим. к ст. 32.
diff --git a/mat/25/34.md b/mat/25/34.md
new file mode 100644
index 00000000..64b5bee8
--- /dev/null
+++ b/mat/25/34.md
@@ -0,0 +1,21 @@
+# Царь... по правую сторону
+
+Здесь «Царём» называется Сын Человеческий. Иисус говорит о Себе в третьем лице.
+
+# Придите, благословенные Моего Отца.
+
+Прич. ευλογημένοι (пассив) от εὐλογέω: благословлять (слово имеет три значения: 1. хорошо отзываться, воздавать хвалу, восхвалять; 2. призывать Божью благодать на кого или что-либо; 3. одарять благом). Альтернативный перевод: «Придите, вы, которых благословил Мой Отец».
+
+# Отца.
+
+Отец - это важный титул Бога в Писании, в Евангелии от Матфея он также указывает на отношения между Богом и Иисусом. (См.: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]).
+
+# Наследуйте Царство, приготовленное вам.
+
+Гл. κληρονομέω: наследовать, получать в удел, получать по жребию. Прич. ητοιμασμένην (пассив) от ἑτοιμάζω: приготовлять, заготовлять, готовить. Альтернативный перевод: «наследуйте Царство, которое Бог вам приготовил».
+
+# От сотворения мира.
+
+ἀπὸ καταβολῆς κόσμου - «с начала/основания сотворения космоса/мира».
+
+Царство, о котором здесь говорит Иисус, нельзя заслужить, его можно только унаследовать. Для этого следует признать Бога своим Отцом и творить Его праведность, которая должна выражаться в конкретных делах (в делах милосердия - см. ст. 35 и далее).
diff --git a/mat/25/35.md b/mat/25/35.md
new file mode 100644
index 00000000..babe6487
--- /dev/null
+++ b/mat/25/35.md
@@ -0,0 +1,5 @@
+# Был странником... приняли.
+
+Прил. ξένος: чужой, чуждый, странный; как сущ. иностранец, чужестранец, иноземец; незнакомец. Heзнакомцам обычно не доверяли, а они нуждались в гостеприимстве.
+
+Гл. συνάγω: 1. собирать, убирать, захватывать; 2. принимать или приглашать (как гостя); 3. вести, сводить.
diff --git a/mat/25/36.md b/mat/25/36.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/25/36.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/25/37.md b/mat/25/37.md
new file mode 100644
index 00000000..e7567fe7
--- /dev/null
+++ b/mat/25/37.md
@@ -0,0 +1,7 @@
+# Праведники.
+
+Можно употребить имя прилагательное «праведные». Альтернативный перевод: «праведные люди» (См.: [[rc://*/ta/man/translate/figs-nominaladj]]).
+
+# Или жаждущим.
+
+Подразумеваемую информацию можно подать ясно. Альтернативный перевод: «Или когда мы видели Тебя жаждущим» (См.: [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mat/25/38.md b/mat/25/38.md
new file mode 100644
index 00000000..ab302e31
--- /dev/null
+++ b/mat/25/38.md
@@ -0,0 +1,3 @@
+# Или нагим.
+
+Подразумеваемую информацию можно подать ясно. Альтернативный перевод: «Или когда мы видели Тебя нагим» (См.: [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mat/25/39.md b/mat/25/39.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/25/39.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/25/40.md b/mat/25/40.md
new file mode 100644
index 00000000..5a6c63f4
--- /dev/null
+++ b/mat/25/40.md
@@ -0,0 +1,27 @@
+# Царь.
+
+Здесь «Царём» называется Сын Человеческий. Иисус говорит о Себе в третьем лице. (См.: [[rc://*/ta/man/translate/figs-123person]])
+
+# Ответит им.
+
+Или: «Ответит всем тем, кто стоит по правую от Него сторону».
+
+# Говорю вам истину.
+
+См. прим. к ст. 12.
+
+# Одному из этих братьев Моих меньших.
+
+ἐφ’ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων - букв.: «сколько вы сделали одному из братьев Моих незначительных»...
+
+Прил. ἐλάχιστος (в превосходной степени): малейший, меньший, маловажный.
+
+У Бога нет маловажных людей, каждый человек для Бога важен. Здесь речь не идёт только о единоверцах, а обо всех людях.
+
+# Этих братьев Моих.
+
+Здесь под братьями подразумеваются все, кто повинуется Царю: и мужчины или женщины.
+
+# То сделали Мне.
+
+«Я считаю, что вы сделали это Мне». Или: "Для меня это тоже, как если бы вы сделали это все Мне лично".
diff --git a/mat/25/41.md b/mat/25/41.md
new file mode 100644
index 00000000..872e093c
--- /dev/null
+++ b/mat/25/41.md
@@ -0,0 +1,29 @@
+# Тогда скажет.
+
+После того, как Царь обратился к тем, кто стоял по правую сторону от него (т.е. к праведникам), Он начинает говорить с теми, кто - по левую сторону.
+
+Или: «Тогда Царь скажет» - Иисус говорит о Себе в третьем лице.
+
+# Про́клятые
+
+Прич. κατηραμένοι (пассив) от καταράομαι: проклинать, призывать проклятия, произносить заклятия.
+
+Или: «Вы - те, которых Бог проклял».
+
+# Вечный огонь, предназначенный
+
+εἰς τὸ πῦρ τὸ αἰώνιον - "В огонь вечный", то есть, вечно горящий.
+
+Альтернативный перевод: «вечный огонь, который Бог предназначил»...
+
+Предназначенный дьяволу и его ангелам.
+
+ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. - "приготовленный дьяволу и его ангелам" или "который Бог приготовил дьяволу и его ангелам".
+
+Ангелы - это его помощники, служебные духи, демоны.
+
+Здесь Иисус говорит о тех, кто прожил жизнь для себя и не видел в своих ближних Его.
+
+В какой-то мере пророчество о суде является истолкованием притчи о талантах.
+
+Этот стих по смыслу близок к Дан. 12:2-3.
diff --git a/mat/25/42.md b/mat/25/42.md
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+# Общая информация:
+
+Эти люди (в ст. 42-43) не сделали ничего из того, что относилось к обыкновенной вежливость, не говоря уже о праведности. Ср. 25:35-37.
diff --git a/mat/25/43.md b/mat/25/43.md
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+++ b/mat/25/43.md
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+# Был нагим — и вы не одели Меня
+
+«Я был нагим, и вы не одели Меня»
+
+# Был болен и в тюрьме
+
+«Я был болен и в тюрьме»
diff --git a/mat/25/44.md b/mat/25/44.md
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+# Тогда и они ответят.
+
+Или: «Тогда и те, который с левой стороны, ответят Ему».
+
+# Не послужили Тебе.
+
+"Не помогли Тебе" или "не дали Тебе того, в чем Ты нуждался".
+
+Гл. διακονέω: 1. прислуживать (за столом), обслуживать, подавать (на стол); 2. служить, нести службу или служение; 3. заботиться, печься, оказывать услуги, помогать; 4. быть диаконом, нести служение диакона.
diff --git a/mat/25/45.md b/mat/25/45.md
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+++ b/mat/25/45.md
@@ -0,0 +1,11 @@
+# Говорю вам истину.
+
+См. прим. к ст. 12.
+
+# Одному из этих меньших.
+
+См. прим. к ст. 40.
+
+# То не сделали Мне.
+
+См. прим. к ст. 40.
diff --git a/mat/25/46.md b/mat/25/46.md
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+++ b/mat/25/46.md
@@ -0,0 +1,17 @@
+# Они пойдут в вечную муку.
+
+Букв.: "и уйдут эти в наказание вечное".
+
+Гл. ἀπέρχομαι: 1. уходить, удаляться, отходить, отправляться, расходиться (о слухе), отплывать.
+
+Сущ. κόλασις: наказание (то, что вызывает жестокие страдания), кара.
+
+Альтернативный перевод: «Царь отправит этих людей в место, где они будут нести наказание, которое никогда не закончится».
+
+# А праведники — в вечную жизнь.
+
+Подразумеваемую информацию можно подать ясно. Альтернативный перевод: «а праведников Царь отправит в место, где они будут жить вечно с Богом» (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# Праведники.
+
+Можно употребить имя прилагательное «праведные». Альтернативный перевод: «праведные люди» (См.: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/mat/25/intro.md b/mat/25/intro.md
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+# Матфея 25 Общие замечания
+
+## Структура и формат
+
+В этой главе продолжается учение предыдущей главы о том, что пришествие (возвращение) Мессии будет внезапным (ст. 1-13). Однако ожидание пришествия Сына Человеческого должно подразумевать деятельное служение Богу (ст. 14-30). Свою беседу Иисус завершает словами о картине суда, который Он будет вершить над всеми народами (ст. 31-46).
+
+## Особые понятия в этой главе
+
+### Притча о десяти девушках
+
+Иисус рассказал своим последователям притчу о десяти девушках ([Мат. 25:1-13](./01.md)), чтобы они были готовы к Его возвращению. Слушатели Иисуса могли понять эту притчу, так как знали иудейские свадебные обычаи.
+
+Иудеи планировали свадьбу за несколько недель или месяцев. В назначенное время жених приходил в дом невесты, где она ждала его. Там проводилась церемония бракосочетания, а потом жених и невеста ехали в дом жениха, где устраивался пир. (См.: [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+## Ссылки:
+
+  * **[Матфея 25:01 Примечание](./01.md)**
+
+**[<<](../24/intro.md) | [>>](../26/intro.md)**
diff --git a/mat/26/01.md b/mat/26/01.md
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+# Общая информация:
+
+Это начало новой части истории, в которой рассказывается о распятии, смерти и воскресении Иисуса. Здесь Он говорит Своим ученикам о том, что пострадает и умрёт.
+
+# Когда / И случилось.
+
+Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους - "И случилось после (того, как) закончил (завершил) Иисус все слова эти". Эта фраза является переходом от учений Иисуса к описанию следующих событий.
+
+# Все эти слова.
+
+То есть всё, чему Иисус начал учить в Мат. 24:3.
diff --git a/mat/26/02.md b/mat/26/02.md
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+++ b/mat/26/02.md
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+# Через два дня Пасха.
+
+πάσχα: пасха (1. евр. праздник; 2. пасхальный агнец; 3. пасхальная трапеза). Матфей приводит конкретное указание на время. То есть слова Христа были сказаны в среду. См. Исх. 12:1-20, Втор. 16:1-8. ...Евреи, празднуя Пасху (исход из Египта), ожидали окончательного избавления Израиля.
+
+Сын Человеческий будет предан для распятия.
+
+παραδίδοται (пассив) от παραδίδωμι: будет отдан, будет предан, будет предаваться; действ. прич. употр. как сущ. предатель.
+
+σταυρόω: распинать на кресте. Обычная казнь для злодеев (не граждан Рима) в Римской империи. Альтернативный перевод: «некто предаст Сына Человеческого людям, которые распнут Его».
+
+Сын Человеческий становится пасхальным Агнцем, который спасёт людей от грехов (см. 1:21, 20:28).
diff --git a/mat/26/03.md b/mat/26/03.md
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+# Связующее утверждение:
+
+В этих стихах даются фоновые сведения о заговоре иудейских лидеров против Иисуса, чтобы арестовать и убить Его.
+
+# Каиафа.
+
+Был первосвященником с 18-го по 36 г. от Р.Х. Матфей показывает, что у первосвященника по вопросу Иисуса собирается и религиозная (но акцент на священниках), и светская элита.
diff --git a/mat/26/04.md b/mat/26/04.md
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+++ b/mat/26/04.md
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+# Иисуса хитростью
+
+δόλος: 1. приманка, ловушка, западня; перен. хитрость, обман, коварство, лукавство, лесть. То есть, они решили взять "Иисуса обманом». Как они это собирались делать не понятно, до этого дня вся их хитрость разбивалась о знании Иисуса об их намерениях заранее.
diff --git a/mat/26/05.md b/mat/26/05.md
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+++ b/mat/26/05.md
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+# Но только не в праздник.
+
+Не во время самой Пасхи. Альтернативный перевод: «Не нужно хватать и убивать Иисуса в праздник».
+
+# Не начал возмущаться.
+
+ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ - "чтобы не случился шум (волнение) в народе.
+
+Θόρυβος: шум, возмущение, смятение, мятеж, замешательство. Иудеи боялись, что народ начнет волноваться и начнется мятеж против их действий, что приведет к вводу дополнительного контингента римской армии и полной потери свободы.
diff --git a/mat/26/06.md b/mat/26/06.md
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+++ b/mat/26/06.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о том, как женщина вылила на Иисуса драгоценное миро перед Его смертью.
+
+# Случилось же Иисусу быть в Вифании.
+
+Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ - "Случилось же Иисусу быть в Вифании".
+
+ΒηΘανία: Вифания (букв. "Дом Печали") - деревня на Елеонской горе в 2,8 км. от Иерусалима. Здесь происходит резкий переход в основной сюжетной линии на новое повествование. Матфей внезапно начинает рассказывать новую историю.
+
+# Прокажённого Симона.
+
+λεπρός: прокаженный. Возможно имеется в виду бывший прокажённый, которого Иисус исцелил от проказы. В других евангелиях, например у Марка, это тоже Симон, но фарисей, дома у кого происходит это событие.
diff --git a/mat/26/07.md b/mat/26/07.md
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--- /dev/null
+++ b/mat/26/07.md
@@ -0,0 +1,19 @@
+# Иисус возлежал.
+
+Традиционно на всех встречах, пирах и приёмах гости лежали "на боку" - возлежали. Ср. Диалоги Платона. Парафраз: «Иисус лежал на боку». Можете употребить слово в вашем языке, которое означает положение, в котором люди обычно едят.
+
+# К Нему подошла женщина.
+
+«К Иисусу подошла женщина». Появление женщины в мужском кругу технически было невозможно, потому что женщинам категорически запрещалось бывать на подобных мероприятиях, однако эта женщина как-то тужа попала. Как именно не понятно.
+
+# С алебастровым сосудом.
+
+ἀλάβαστρον: алавастровый сосуд (сосуд сделанный из алебастра, т.е. мелкозернистого гипса белого цвета). Это был драгоценный сосуд по стоимости, а он был еще и не пустой.
+
+# С миром.
+
+μύρον: мир или миро (дорогостоящее благовонное растительное масло, употреблявшееся для умащивания и для изготовления благовонных мазей), благовонная мазь, благовоние.
+
+# Она стала лить миро на голову Иисуса.
+
+Женщина (безымянная) стала лить миро на голову Иисуса возлежавшего (ἀνάκειμαι: лежать, возлежать (за столом)). Это могло символизировать действие до / чтобы подготовить тело для / погребения.
diff --git a/mat/26/08.md b/mat/26/08.md
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+++ b/mat/26/08.md
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+# Ученики вознегодовали.
+
+ἀγανακτέω: негодовать, возмущаться, гневаться, разгневаться. Ученики задают Иисус далее вопрос о расточительстве, потому что рассердились на женщину за её поступок.
+
+# Зачем такое расточительство?
+
+εἰς τί ἡ ἀπώλεια αὕτη - "Зачем трата эта"?
+
+ἀπώλεια: разрушение, уничтожение, (по)гибель, трата, пагуба. Слово "аполейя" несёт однозначно негативный оттенок, постарайтесь это отразить в своём переводе. Парафраз: «Она нехорошо поступает, расточая такое дорогое миро!»
diff --git a/mat/26/09.md b/mat/26/09.md
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--- /dev/null
+++ b/mat/26/09.md
@@ -0,0 +1,9 @@
+# Можно было бы продать это миро по высокой цене и раздать.
+
+ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς - Парафраз: «Она могла бы продать это миро по высокой цене и раздать деньги нищим».
+
+Букв. перевод стиха: "Могло ведь это [быть] продано многое и быть дано нищим". Их (нищих) всегда много, всегда есть на кого потратить деньги.
+
+# Нищим.
+
+πτωχός: нищий, очень бедный, не имеющий ничего. Альтернативный перевод: «нищим людям».
diff --git a/mat/26/10.md b/mat/26/10.md
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--- /dev/null
+++ b/mat/26/10.md
@@ -0,0 +1,7 @@
+# Зачем смущаете женщину?
+
+τί κόπους παρέχετε τῇ γυναικί - букв.: "Зачем утруждения (неприятности) создаете женщине"? или парафраз: "Зачем неприятное говорите женщине"?
+
+κόπος: 1. биение себя в грудь; 2. страдание, боль, неприятность; 3. труд.
+
+Весь диалог проходит при женщине, но к ней лично никто из учеников не обращается, чтобы узнать её настоящие мотивы. Это вполне типично для той эпохи. Иисус задаёт этот вопрос для обличения Своих учеников. Альтернативный перевод: «Не нужно смущать женщину, она делает для Меня доброе дело».
diff --git a/mat/26/11.md b/mat/26/11.md
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--- /dev/null
+++ b/mat/26/11.md
@@ -0,0 +1,7 @@
+# Нищие
+
+См. 26:9.
+
+# Я не всегда.
+
+"Я не всегда буду с вами" (букв.: "Меня же не всегда имеете / будете иметь").
diff --git a/mat/26/12.md b/mat/26/12.md
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--- /dev/null
+++ b/mat/26/12.md
@@ -0,0 +1,7 @@
+# Миро
+
+См.  [Мат. 26:7](../26/07.md).
+
+# Для погребения.
+
+Ученики как всегда пропустили мимо ушей важную информацию и сосредоточили своё внимание на второстепенной. Так, они упустили тот факт, что Иисус скоро пострадает и будет распят, но сфокусировались на миро. Женщина пришла и совершила действие, которое четко совпадало с тем, о чем говорил Иисус. А Иисус много раз говорил ученикам о своей смерти (см. 16:21, 17:22-23, 20:18-19, 26:2), но они всё это сейчас "благополучно" забыли.
diff --git a/mat/26/13.md b/mat/26/13.md
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+++ b/mat/26/13.md
@@ -0,0 +1,5 @@
+# Везде, где будет проповедана эта Радостная Весть.
+
+κηρύσσω: объявлять как глашатай, проповедовать, провозглашать, разглашать, возвещать.
+
+Смерть и воскресение Иисуса (христианская версия Пасхи), действительно, будут вспоминаться постоянно. Историю про женщину, умастившую Иисуса миром, также будут постоянно читать во всех христианских церквях. Во всём мире будут вспоминать о ней и о том, что она сделала. «Люди будут помнить о том, что сделала эта женщина, и рассказывать о ней другим». См. выше.
diff --git a/mat/26/14.md b/mat/26/14.md
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index 00000000..7988a1be
--- /dev/null
+++ b/mat/26/14.md
@@ -0,0 +1,5 @@
+# Связующее утверждение:
+
+Не понятно, как связаны эти два события, и связаны ли вообще, - 1) помазание женщиной Иисуса миром и 2) предательство Иуды Искариота. Ст. 14-16 говорят о предательстве Иуды.
+
+Как бы то ни было, Иуда Искариот соглашается помочь иудейским лидерам арестовать и убить Иисуса именно сейчас.
diff --git a/mat/26/15.md b/mat/26/15.md
new file mode 100644
index 00000000..edcc5d6a
--- /dev/null
+++ b/mat/26/15.md
@@ -0,0 +1,15 @@
+# Что вы мне дадите, если я предам вам Его?
+
+τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν - букв: «Что вы пожелаете мне дать, если я предам Его"? παραδίδωμι: отдавать, передавать, предавать; действ. прич. употр. как сущ. предатель.
+
+# Они сказали: тридцать серебряных монет.
+
+τριάκοντα: тридцать. ἀργύριον: 1. серебро; 2. деньги. Сохраните эту форму и не переводите её на современные деньги. Букв. не "сказали", а "установили". То есть они отсчитали или назначили Иуде плату в размере 30 серебреников.
+
+εστησαν от гл. ἵστημι: 1. перех. ставить, поставить, помещать, класть на весы, взвешивать; 2. неперех. стоять, вставать, становиться.
+
+Матфей обращает внимание на жадность Иуды, а также на исполнение ветхозаветного пророчества (см. Зах. 11:11-13). 30 сререников - это, по Закону, цена раба (см. Исх. 21:32).
+
+Тридцать серебрянных монет.
+
+«30».
diff --git a/mat/26/16.md b/mat/26/16.md
new file mode 100644
index 00000000..f22f7f4d
--- /dev/null
+++ b/mat/26/16.md
@@ -0,0 +1,7 @@
+# Предать Его.
+
+«Передать Его им», то есть первосвященникам (см. предыдущие стихи).
+
+# Удобный случай.
+
+εὐκαιρία: удобный случай, удобное время. Подходящее время, чтобы никто не мешал, не было толпы вокруг.
diff --git a/mat/26/17.md b/mat/26/17.md
new file mode 100644
index 00000000..39dbf381
--- /dev/null
+++ b/mat/26/17.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+С этого начинается рассказ о том, как Иисус праздновал Пасху со Своими учениками (ст. 17-29).
+
+В первый же день пресных хлебов (опресноков).
+
+ἄζυμος: 1. неквашенный, пресный (без закваски, т.е. дрожжей); употр. как сущ. опреснок (лепешка из пресного теста); 2. праздник опресноков.
+
+Началось приготовление Пасхи.
+
+# Где скажешь нам приготовить Тебе Пасху?
+
+Букв. перевод второй части стиха: "...где желаешь приготовили бы (мы) Тебе съесть Пасху"?
diff --git a/mat/26/18.md b/mat/26/18.md
new file mode 100644
index 00000000..53f78cfd
--- /dev/null
+++ b/mat/26/18.md
@@ -0,0 +1,15 @@
+# Он сказал: «Пойдите в город к такому-то человеку и скажите ему: "Учитель говорит, время Моё близко. У тебя совершу Пасху с Моими учениками"».
+
+Здесь имеется цитата внутри цитаты. Одну из цитат можно подать косвенной речью. Альтернативный перевод: «Он велел Своим ученикам пойти в город к такому-то человеку и сказать ему: "Учитель говорит, время Моё близко. У тебя совершу Пасху с Моими учениками"» или «Он сказал: «Пойдите в город к такому-то человеку и скажите ему, что Учитель говорит, что Моё время близко и Я у тебя совершу Пасху с Моими учениками"» (См.: [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]])
+
+# Время Моё.
+
+Возможные значения: 1) «время, о котором Я вам говорил» или 2) «время, которое назначил Мне Бог».
+
+# Близко.
+
+Возможные значения: 1) «приблизилось» или 2) «наступило» (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Совершу Пасху.
+
+«Буду есть пасхальный ужин» или «буду праздновать Пасху особым ужином».
diff --git a/mat/26/19.md b/mat/26/19.md
new file mode 100644
index 00000000..50043f92
--- /dev/null
+++ b/mat/26/19.md
@@ -0,0 +1,3 @@
+# Приготовили Пасху.
+
+Для приготовления Пасхи согласно кн. Исход, необходимо было приготовить однолетнего ягненка или козленка мужского пола без порока, которого следовало испечь на огне и съесть полностью, не преломив костей, с опре́сноками и горькими травами в семейном кругу в течение пасхальной ночи (Исх. 12:1-10, Чис. 9:1-14). Видимо ученики занимались приготовление ягненка или козленка.
diff --git a/mat/26/20.md b/mat/26/20.md
new file mode 100644
index 00000000..347e94db
--- /dev/null
+++ b/mat/26/20.md
@@ -0,0 +1,3 @@
+# Возлёг за трапезой.
+
+См. Мат. 26:7.
diff --git a/mat/26/21.md b/mat/26/21.md
new file mode 100644
index 00000000..12f14897
--- /dev/null
+++ b/mat/26/21.md
@@ -0,0 +1,3 @@
+# Один из вас предаст Меня.
+
+См. Мат. 26:15 и 16. См. также Пс. 40:10.
diff --git a/mat/26/22.md b/mat/26/22.md
new file mode 100644
index 00000000..e777b3b8
--- /dev/null
+++ b/mat/26/22.md
@@ -0,0 +1,7 @@
+# Не я ли, Господин?
+
+Возможные значения: 1) Это риторический вопрос, так как каждый из апостолов был уверен в том, что он не предаст Иисуса. Альтернативный перевод: «Господин, я Тебя ни за что не предам!» или 2) это искренний вопрос апостолов, обеспокоенных словами Иисуса. (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Очень опечалились.
+
+λυπέω (причастие): стеснять, тяготить, опечалить, огорчать, терзать, мучить; ср.з. скорбеть, печалиться, горевать.
diff --git a/mat/26/23.md b/mat/26/23.md
new file mode 100644
index 00000000..0c1eb4c0
--- /dev/null
+++ b/mat/26/23.md
@@ -0,0 +1,3 @@
+# Обмакнувший... руку.
+
+ἐμβάπτω: погружать, окунать, обмакивать. Лучше перевести фразу так: "Опустивший...руку".
diff --git a/mat/26/24.md b/mat/26/24.md
new file mode 100644
index 00000000..967040cf
--- /dev/null
+++ b/mat/26/24.md
@@ -0,0 +1,15 @@
+# Идёт.
+
+Имеется в виду «идёт на смерть». Альтернативный перевод: «идёт на смерть» или «умрёт».
+
+# Как написано о Нём.
+
+Как написано о Нем в Священном Писании. То есть, Он идет на смерть не потому, что кто-то из учеников Его предает, а потому что так было давно уготовано Богом-Отцом и открыто через пророков.
+
+# Но горе тому человеку, который предаёт Сына Человеческого.
+
+οὐαί: горе!; возглас скорби. Дословно: «тому, через кого Сын Человеческий предан будет».
+
+# Лучше бы ему было не родиться.
+
+καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος - "Лучше было (бы) если бы не был рожден человек этот".
diff --git a/mat/26/25.md b/mat/26/25.md
new file mode 100644
index 00000000..ffaf7f20
--- /dev/null
+++ b/mat/26/25.md
@@ -0,0 +1,9 @@
+# Не я ли, Равви?
+
+Все стали спрашивать, и Иуда Искариот тоже: «Равви! Я ли тот, кто Тебя предаст?»
+
+# Ты сказал.
+
+Иисус, как обычно, даёт утвердительный, но двусмысленный ответ.
+
+Альтернативный перевод: «Ты так говоришь» или «Ты сам признаёшь".
diff --git a/mat/26/26.md b/mat/26/26.md
new file mode 100644
index 00000000..f6f54e4d
--- /dev/null
+++ b/mat/26/26.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус утверждает Вечерю Господню во время празднования Пасхи со Своими учениками.
+
+# Взял хлеб и, благословив, преломил.
+
+Смотрите, как вы перевели эти слова в [Мат. 14:19](https://v-mast.com/events/14/19.md).
diff --git a/mat/26/27.md b/mat/26/27.md
new file mode 100644
index 00000000..d8c10c55
--- /dev/null
+++ b/mat/26/27.md
@@ -0,0 +1,15 @@
+# Взял.
+
+Переведите «взял» так, как в [Мат. 14:19](../14/19.md).
+
+# Чашу.
+
+Здесь «чаша» означает саму чашу и вино, которое в ней. В Ветхом Завете вино часто ассоциируется с кровью: (Быт. 49:11, Втор. 32:14, Ис. 63:3, 6).
+
+# Подал им.
+
+«Подал ученикам».
+
+# Пейте из неё
+
+«Пейте вино из этой чаши».
diff --git a/mat/26/28.md b/mat/26/28.md
new file mode 100644
index 00000000..6127bf6f
--- /dev/null
+++ b/mat/26/28.md
@@ -0,0 +1,11 @@
+# Потому что это Моя кровь.
+
+«Потому что это вино - Моя кровь».
+
+# Кровь нового завета
+
+«Кровь, вводящая в действие новый завет». При этих условиях (ломимое тело и проливаемая кровь Иисуса) вступает в силу новый завет (ср. Ис. 42:6, Иер. 31:31, Иез. 36:23-29). Пролитие крови - атрибут заключения завета (см. Исх. 24:8 - "кровь завета"). Для искупления грехов. Кровь Иисуса будет пролита за многих для искупления/прощения грехов (см. Ис. 53:12, Иер. 31:34).
+
+Проливаемая.
+
+Можно перевести это слово активной конструкцией. Альтернативный перевод: «которая скоро прольётся из Моего тела» или «которая прольётся из Моих ран, когда Я умру» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/mat/26/29.md b/mat/26/29.md
new file mode 100644
index 00000000..e6fc060b
--- /dev/null
+++ b/mat/26/29.md
@@ -0,0 +1,7 @@
+# Пить от этого виноградного плода.
+
+Альтернативный перевод: «пить это вино». Иисус произносит пророчество ученикам, говоря об эсхатологическом (мессианском) пире, который состоится в Царстве Небесном.
+
+В Царстве Моего Отца.
+
+Здесь «Царство» означает правление Бога как Царя. Альтернативный перевод: «В Царстве Небесном".
diff --git a/mat/26/30.md b/mat/26/30.md
new file mode 100644
index 00000000..877fd95d
--- /dev/null
+++ b/mat/26/30.md
@@ -0,0 +1,7 @@
+# Спели.
+
+ὑμνέω: воспевать, прославлять в песнопении, петь гимны хвалы. И после того, как они спели песню хвалы Богу... Во время пасхальной вечери было принято петь псалмы восхваления (т.н. "пасхальный халель") - Пс. 113-117.
+
+Елеонская гора.
+
+ἐλαία: маслина (масличное дерево или плод), олива. "Гора Олив".
diff --git a/mat/26/31.md b/mat/26/31.md
new file mode 100644
index 00000000..eb2dfb72
--- /dev/null
+++ b/mat/26/31.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Иисус цитирует пророка Захарию 13:7, чтобы показать, что все ученики оставят Его, чтобы исполнилось пророчество.
+
+# Преткнётесь.
+
+σκανδαλίζω: 1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения; заставлять отступиться. 2. оскорблять, раздражать, обижать, задевать, возмущать.
diff --git a/mat/26/32.md b/mat/26/32.md
new file mode 100644
index 00000000..c0a862d5
--- /dev/null
+++ b/mat/26/32.md
@@ -0,0 +1,9 @@
+# После Моего воскресения.
+
+εγερθηναί (пассив) от ἐγείρω: буду поднят, буду воздвигнут, буду воскрешён, буду разбужен, буду пробужден; ср.з. вставать, подниматься, восставать. «После того, как Бог воскресит Меня», или: "После того, как Я буду воскрешён".
+
+Иисус не раз говорил ученикам о Своём воскресении (см. 16:21, 17:23, 20:19).
+
+Галилея.
+
+Γαλιλαία: Галилея (область в северной Палестине), родина Иисуса.
diff --git a/mat/26/33.md b/mat/26/33.md
new file mode 100644
index 00000000..6ce34c84
--- /dev/null
+++ b/mat/26/33.md
@@ -0,0 +1,3 @@
+# Преткнутся... преткнусь.
+
+Смотрите, как вы перевели это слово в [Мат. 26:31](../26/31.md).
diff --git a/mat/26/34.md b/mat/26/34.md
new file mode 100644
index 00000000..76f29e2e
--- /dev/null
+++ b/mat/26/34.md
@@ -0,0 +1,17 @@
+# Прежде чем пропоёт петух.
+
+Петухи часто пели утром на рассвете, и слушатели понимали, что Иисус говорит о часе рассвета. Однако позже в истории становится ясно, что петух на самом деле пропоёт, поэтому следует переводить слово «петух» буквально.
+
+# Петух.
+
+самец курицы, который громко кричит на рассвете
+
+# Пропоёт
+
+Крик петуха называют пением. Прокричит.
+
+# Ты трижды откажешься от Меня
+
+«Ты, Пётр, трижды скажешь, что не являешься Моим последователем», отречешься.
+
+ἀπαρνέομαι: ср.з.отрекаться, отвергать(ся), отрицать. Приставка в этом глаголе указывает на завершённость действия, т.е. на полное отречение Петра!
diff --git a/mat/26/35.md b/mat/26/35.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/26/35.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/26/36.md b/mat/26/36.md
new file mode 100644
index 00000000..622b9a1e
--- /dev/null
+++ b/mat/26/36.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+С этого начинается рассказ о молитве Иисуса в Гефсимании.
+
+# Гефсимания.
+
+ΓεΘσημανί: Гефсимания (оливковый сад на Елеонской горе, к востоку от Иерусалима).
diff --git a/mat/26/37.md b/mat/26/37.md
new file mode 100644
index 00000000..aab51c47
--- /dev/null
+++ b/mat/26/37.md
@@ -0,0 +1,7 @@
+# Начал скорбеть и мучаться.
+
+λυπεισθαι (пассив) от λυπέω: Быть стеснённым, быть отягощенным, быть печалбным, быть огорчённым, быть терзаемым, быть мучимым.
+
+ἀδημονέω: волноваться, мучиться, терзаться, тосковать, тяжко скорбеть.
+
+Эти трое учеников были с Иисусом на горе Преображения (см. 17:1-9). Несмотря на особую близость к Иисусу, они часто не понимали Его, и Он упрекал их за это (16:22, 20:20-23). Не понимают они Его и в этот трагический момент.
diff --git a/mat/26/38.md b/mat/26/38.md
new file mode 100644
index 00000000..62c52fd8
--- /dev/null
+++ b/mat/26/38.md
@@ -0,0 +1,11 @@
+# Моя душа скорбит смертельно (до смерти).
+
+περίλυπος: сильно скорбящий, крайне печальный.
+
+Смертельно.
+
+До смерти - ἕως θανάτου.
+
+# Бодрствуйте со Мной.
+
+γρηγορέω: бодрствовать, быть бдительным или настороженным. Не просто не спите, но именно будьте активны, поддерживайте Меня.
diff --git a/mat/26/39.md b/mat/26/39.md
new file mode 100644
index 00000000..6ae000e9
--- /dev/null
+++ b/mat/26/39.md
@@ -0,0 +1,11 @@
+# Упал ниц.
+
+Иисус намеренно лёг на землю лицом вниз, чтобы помолиться. πίπτω: падать, упасть, падать ниц или навзничь, выпадать (о жребии), разваливаться, разрушаться, пропадать, исчезать.
+
+Пусть пройдёт мимо Меня эта чаша.
+
+Иисус говорит о деле, которое Он должен исполнить, включая смерть на кресте, как о горьком напитке, который Бог повелел Ему выпить из чаши. «Чаша» - важное слово в Новом Завете, поэтому постарайтесь употребить в вашем переводе точный эквивалент этого слова. "Под чашей подразумеваются не только грядущие страдания, но ещё и Божий гнев за беззакония людей. И этот гнев падёт на Иисуса (см. Иер. 25:15-29).
+
+Впрочем, не как Я хочу, но как хочешь Ты.
+
+Это можно выразить полным предложением. Альтернативный перевод: «Впрочем, делай не то, чего Я хочу, но делай то, чего хочешь Ты» (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/mat/26/40.md b/mat/26/40.md
new file mode 100644
index 00000000..59f07dd2
--- /dev/null
+++ b/mat/26/40.md
@@ -0,0 +1,7 @@
+# Сказал Петру: «Разве вы не могли один час бодрствовать.
+
+См. Мат. 26:38.
+
+# Разве вы не могли один час бодрствовать со Мной?
+
+Иисус задаёт вопрос, чтобы упрекнуть Петра, Иакова и Иоанна. Альтернативный перевод: «Я разочарован тем, что вы не могли один час бодрствовать вместе со Мной!» (См.Мат. 26:38).
diff --git a/mat/26/41.md b/mat/26/41.md
new file mode 100644
index 00000000..e85dd36e
--- /dev/null
+++ b/mat/26/41.md
@@ -0,0 +1,7 @@
+# Чтобы не впасть в искушение.
+
+ἵνα μὴ εἰσέλθητε εἰς πειρασμόν - букв.: "Чтобы не войти вам в искушение". Искушение. πειρασμός: 1. искушение; 2. испытание.
+
+Впрочем, дух бодр, а тело слабо.
+
+πρόΘυμος: усердный, готовый, желающий, стремящийся. ἀσΘενής: 1. немощный, слабый; 2. больной, нездоровый.
diff --git a/mat/26/42.md b/mat/26/42.md
new file mode 100644
index 00000000..c966fc77
--- /dev/null
+++ b/mat/26/42.md
@@ -0,0 +1,15 @@
+# Иисус снова отошёл
+
+Первый раз описан в [Мат. 26:39](./39.md).
+
+# Пусть пройдёт мимо Меня эта чаша, чтобы Мне не пить её.
+
+Иисус говорит о страданиях, через которые Он должен пройти, как о горьком напитке, который Бог повелел Ему выпить из чаши. Иисус здесь молит Отца укрепить Его. Слова о бодрости духа и немощи плоти приобретают особую значимость сейчас: Иисус просит, чтобы Отец дал Ему сил испить до дна из чаши страданий, которая миновать Его никак не может.
+
+Чтобы Мне не пить её
+
+«Чтобы Мне не страдать» или «чтобы Мне не пить из этой чаши страданий». Здесь местоимение «её» означает чашу и то, что в ней, и является метафорой страданий [Мат. 26:39](../26/39.md)).
+
+# Пусть исполнится Твоя воля.
+
+«Пусть будет так, как Ты желаешь» или «делай так, как Ты хочешь». Бог-Отец желал примирения с человечеством, потому отменить страдания Христа было уже невозможно.
diff --git a/mat/26/43.md b/mat/26/43.md
new file mode 100644
index 00000000..137e454c
--- /dev/null
+++ b/mat/26/43.md
@@ -0,0 +1,3 @@
+# Их веки отяжелели.
+
+ὀφΘαλμός: глаз, око. βεβαρημένοι (пассив) от βαρέω: отягчать, обременять, отягощать, перегружать; страд. тж. быть под бременем, быть удрученным.
diff --git a/mat/26/44.md b/mat/26/44.md
new file mode 100644
index 00000000..9ea89cfc
--- /dev/null
+++ b/mat/26/44.md
@@ -0,0 +1,3 @@
+# В третий раз
+
+Первый раз описан в [Мат. 26:39](https://v-mast.com/events/translator-tn/39.md), второй в 26:42.
diff --git a/mat/26/45.md b/mat/26/45.md
new file mode 100644
index 00000000..36204f08
--- /dev/null
+++ b/mat/26/45.md
@@ -0,0 +1,15 @@
+# Вы всё ещё спите и отдыхаете?
+
+καΘεύδω: спать, засыпать. ἀναπαύω: давать покой или отдых (от трудов); ср.з.отдыхать, (ус)покоиться, почивать. Иисус задаёт вопрос, чтобы побранить учеников за то, что они задремали в то время как приближался момент Его смерти.
+
+# Настал час.
+
+ἐγγίζω: приближать, подводить; неперех. приближаться, подходить. Альтернативный перевод: «Пришло время". Если прочитывать фразу в непосредственном контексте, то имеется в виду время прихода Иуды, который (поцелуем) предаст Его в руки врагов.
+
+# Сын Человеческий будет отдан / предан.
+
+Альтернативный перевод: «кто-то предаёт Сына Человеческого».
+
+# Отдан / предан в руки грешников.
+
+καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν - "И Сын Человеческий будет предан в руки грешников (нечестивых). Здесь слово «руки» означает власть. Альтернативный перевод: «отдан во власть грешников» или «предан, чтобы грешники имели власть над Ним».
diff --git a/mat/26/46.md b/mat/26/46.md
new file mode 100644
index 00000000..2595c05f
--- /dev/null
+++ b/mat/26/46.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ἐγείρεσθε, ἄγωμεν. Ἰδού, ἤγγικεν ὁ παραδιδούς με. - "Вставайте, идёмте. Вот (или "смотрите!"), приблизился (подошёл) предающий Меня".
diff --git a/mat/26/47.md b/mat/26/47.md
new file mode 100644
index 00000000..a0eee9dd
--- /dev/null
+++ b/mat/26/47.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+С этого начинается рассказ о том, как Иуда предал Иисуса и религиозные лидеры арестовали Его (см. ст. 47-56).
+
+# С мечами и копьями.
+
+μάχαιρα: нож (жертвенный), короткий меч, кинжал, короткая сабля. ξύλον: дерево, (растение; деревянное изделие илисооружение: дубинка, палка, колышек, колода; а тж.крест).
+
+# И с ним пришло Много людей.
+
+Букв.: "и с ним - многочисленная толпа". Такое ощущение создаётся, что Иуда - предводитель всей этой толпы (т.к. в стихе употреблён всего один глагол "пришёл", и относится он к Иуде).
diff --git a/mat/26/48.md b/mat/26/48.md
new file mode 100644
index 00000000..ccaf2738
--- /dev/null
+++ b/mat/26/48.md
@@ -0,0 +1,11 @@
+# Его возьмите.
+
+κρατήσατε αὐτόν - "Возьмите (схватите) Его". Здесь Матфей даёт фоновую информацию об Иуде и о знаке, который он собирался использовать, чтобы предать Иисуса.
+
+# Сказав: «Тот, Кого я поцелую, и есть Иисус. Его возьмите».
+
+Альтернативный перевод: «сказав, что Тот, Кого он поцелует, и есть Иисус, Которого им следует брать».
+
+# Поцелую.
+
+φιλέω: 1. любить, относиться по-дружески, испытывать привязанность, питать чувства; 2. целовать. Учёные говорят, что так во времена Иисуса было приветствовать друг друга у иудеев. Хотя в Ветхом Завете есть эпизод, в котором поцелуем маскируется предательство (см. 2Цар. 20:9-10).
diff --git a/mat/26/49.md b/mat/26/49.md
new file mode 100644
index 00000000..35b4ba1b
--- /dev/null
+++ b/mat/26/49.md
@@ -0,0 +1,11 @@
+# Он сразу подошёл к Иисусу.
+
+«Иуда сразу подошёл к Иисусу».
+
+# "Радуйся, Учитель!"
+
+Многозначная фраза. Радоваться чему? В 27:29, насмехаясь, римские солдаты будут так приветствовать Иисуса, будто бы Он - римский император. Возможно, Матфей хочет показать низость поступка Иуда (сравнивая поступок ученика с поведением язычников).
+
+Поцеловал Его.
+
+«Приветствовал Его поцелуем». Добрые друзья целовали друг друга в щёку, но ученик, наверное, целовал учителя в руку в знак почтения. Никто точно не знает, как именно Иуда поцеловал Иисуса.
diff --git a/mat/26/50.md b/mat/26/50.md
new file mode 100644
index 00000000..034281a0
--- /dev/null
+++ b/mat/26/50.md
@@ -0,0 +1,11 @@
+# Тогда они подошли
+
+Местоимение «они» здесь относится к людям с кольями и мечами, которые пришли с Иудой и религиозными лидерами.
+
+# Друг.
+
+ἑταῖρος: товарищ, спутник, друг. Близкие отношения между друзьями обычно передавались с помощью сущ. ФИЛОС. Здесь же Иисус употребляет нейтральное слово ("знакомый"), просто указывающее на знакомство... Возможно, тем самым Он показывает Своё отношение к Иуде.
+
+Схватили Иисуса
+
+«схватили Иисуса и арестовали Его»
diff --git a/mat/26/51.md b/mat/26/51.md
new file mode 100644
index 00000000..68454486
--- /dev/null
+++ b/mat/26/51.md
@@ -0,0 +1,3 @@
+# И вот, один из тех, кто был с Иисусом...
+
+Καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ. Опущенное в русском переводе слово «вот» здесь привлекает наше внимание к следующей далее удивительной информации.
diff --git a/mat/26/52.md b/mat/26/52.md
new file mode 100644
index 00000000..280db7a4
--- /dev/null
+++ b/mat/26/52.md
@@ -0,0 +1,5 @@
+# Все взявшие меч от меча погибнут.
+
+πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦντα - букв.: "Все, ибо (потому что), взявшие меч, в мече (от меча) погибнут".
+
+Альтернативный перевод: «взявшие меч, чтобы убивать других, рано или поздно погибнут от меча и сами».
diff --git a/mat/26/53.md b/mat/26/53.md
new file mode 100644
index 00000000..79f957ca
--- /dev/null
+++ b/mat/26/53.md
@@ -0,0 +1,7 @@
+# Или думаешь, что Я не могу сейчас попросить у Отца ангелов?
+
+παρακαλέω: 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, умолять, упрашивать. Иисус задаёт вопрос, чтобы напомнить человеку с мечом о том, что Он, Иисус, мог бы Сам остановить людей, которые Его арестовали.
+
+# Более двенадцати легионов ангелов.
+
+«Легион» - это военный термин, означающий группу из примерно 6,000 воинов. Иисус имеет в виду, что Бог мог бы послать Ему достаточное число ангелов, чтобы остановить тех, кто арестовал Его. Точное число ангелов не имеет значения. Альтернативный перевод: «более 72.000 ангелов».
diff --git a/mat/26/54.md b/mat/26/54.md
new file mode 100644
index 00000000..a7a96d74
--- /dev/null
+++ b/mat/26/54.md
@@ -0,0 +1,3 @@
+# Как тогда сбудутся Писания, что это должно произойти?
+
+Иисус задаёт вопрос, чтобы объяснить, почему Он позволяет этим людям Его арестовать. Альтернативный перевод: «Но если бы Я так поступил, то не смог бы исполнить то, что должно произойти по словам Бога в Писании» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mat/26/55.md b/mat/26/55.md
new file mode 100644
index 00000000..0cb622eb
--- /dev/null
+++ b/mat/26/55.md
@@ -0,0 +1,7 @@
+# Вы пришли с мечами и копьями арестовать Меня, как будто Я разбойник.
+
+λῃστής: разбойник, грабитель, бандит. Альтернативный перевод: «Вы знаете, что Я не разбойник, и поэтому вам не следует выходить против Меня в мечами и копьями».
+
+# Каждый день Я сидел с вами в храме и учил.
+
+Букв.: "каждый день Я сидел в Храме, уча...". Сидя учили, как правило, учителя закона и раввины. Этим словами Иисус намекает, что люди, которые пришли его арестовывать, раньше почему-то признавали за ним право учить Закону на территории храма. А тут вдруг пришли за ним, как за преступником (см. 27:44).
diff --git a/mat/26/56.md b/mat/26/56.md
new file mode 100644
index 00000000..f8866f63
--- /dev/null
+++ b/mat/26/56.md
@@ -0,0 +1,9 @@
+# Так сбывается написанное пророками
+
+«Так Я исполню всё, что писали пророки в Священном Писании». Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. Τότε οἱ μαθηταὶ πάντες ἀφέντες αὐτὸν ἔφυγον. - "Это же всё произошло/сделалось, чтобы сбылись Писания Пророков. убежали".
+
+Оставив Его.
+
+Бросили Его. Никого не осталось рядом.Тогда ученики все, оставив (букв.: "оставившие") Его, разбежались.
+
+Если в вашем языке есть слово, которое означает, что они бросили Его, хотя им следовало бы остаться с Ним, то употребите это слово.
diff --git a/mat/26/57.md b/mat/26/57.md
new file mode 100644
index 00000000..02f53e32
--- /dev/null
+++ b/mat/26/57.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о суде над Иисусом перед советом иудейских религиозных лидеров (см. ст. 57-68).
diff --git a/mat/26/58.md b/mat/26/58.md
new file mode 100644
index 00000000..05d1eefe
--- /dev/null
+++ b/mat/26/58.md
@@ -0,0 +1,19 @@
+# Пётр и́здали шёл за Ним.
+
+«Пётр и́здали шёл за Иисусом». Держал всю картину в зоне видимости, но не приближался.
+
+# До двора первосвященника.
+
+Это была открытая площадка перед домом первосвященника.
+
+# Войдя внутрь.
+
+«Пётр вошёл внутрь» дома первосвященника.
+
+# Он сел со служителями.
+
+ὑπηρέτης: слуга, служитель, помощник. Это не обычный раб, а помощник (доверенное лицо, охранник). Как Пётр оказался в ближнем кругу первосвященника - загадка! Возможно, он имел знакомство с кем-то из этих людей.
+
+# Чтобы видеть, чем всё закончится.
+
+Букв.: "увидеть конец". τέλος: конец, окончание, завершение. Возможно Петр, как и Иуда Искариот, думал, что все, что произойдет дальше, это Иисус пройдет в нужный момент сквозь толпу, как Он уже делал это много раз, и скроется. Однако в этот раз, этого не случилось.
diff --git a/mat/26/59.md b/mat/26/59.md
new file mode 100644
index 00000000..f2611bce
--- /dev/null
+++ b/mat/26/59.md
@@ -0,0 +1,9 @@
+# Первосвященники же и весь синедрион.
+
+Οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον - Слова "старейшины" отсутствует в NA28, но присутствует в Византийских (более поздних) рукописях.
+
+Матфей начинает рассказывать новую часть истории.
+
+# Чтобы вынести Ему смертный приговор.
+
+«Чтобы иметь причину казнить Его (Иисуса)».
diff --git a/mat/26/60.md b/mat/26/60.md
new file mode 100644
index 00000000..2b6260df
--- /dev/null
+++ b/mat/26/60.md
@@ -0,0 +1,3 @@
+# Пришли два лжесвидетеля.
+
+«Вышли два человека, которые говорили об Иисусе ложь», или: «вышли два ложных свидетеля», которые на самом деле ничего не видели.
diff --git a/mat/26/61.md b/mat/26/61.md
new file mode 100644
index 00000000..a6c1986a
--- /dev/null
+++ b/mat/26/61.md
@@ -0,0 +1,15 @@
+# «Он говорил: "Я могу разрушить Божий храм... восстановить".
+
+Если в вашем языке не допускаются цитаты с цитатами, то можно перевести всё это одной цитатой. Альтернативный перевод: «Он говорил, что может разрушить Божий храм... восстановить".
+
+# Он говорил.
+
+«Этот Иисус говорил».
+
+# За три дня.
+
+«В течение трёх дней», прежде, чем три раза зайдёт солнце; а не «три дня спустя», после того как солнце зайдёт в третий раз. Это само по себе не богохульство.
+
+# Восстановить.
+
+Букв.: "отстроить" или "выстроить заново". οἰκοδομέω: строить, воздвигать, сооружать, созидать. Осквернение святого места считалось в древнем мире величайшим оскорблением, достойным смерти.
diff --git a/mat/26/62.md b/mat/26/62.md
new file mode 100644
index 00000000..5459656b
--- /dev/null
+++ b/mat/26/62.md
@@ -0,0 +1,3 @@
+# Почему ничего не отвечаешь? Ведь они свидетельствуют против тебя!
+
+Первосвященник не просит Иисуса дать ему информацию о том, что говорят свидетели. Он просит Иисуса доказать, что сказанное свидетелями - ложь. Альтернативный перевод: «Что Ты скажешь в ответ на показания свидетелей против Тебя?»
diff --git a/mat/26/63.md b/mat/26/63.md
new file mode 100644
index 00000000..e6a8fdcc
--- /dev/null
+++ b/mat/26/63.md
@@ -0,0 +1,7 @@
+# Живым Богом
+
+Здесь эпитет «Живой» служит для противопоставления Бога Израиля всем лжебогам и идолам других народов. Только Бог Израиля жив и силён действовать. Смотрите, как вы перевели это выражение в [Мат. 16:16](../16/16.md).
+
+# Заклинаю.
+
+ἐξορκίζω: заклинать, обязывать клятвой, заставлять (по)клясться, заставлять кого-л. произнести клятву, допрашивать под присягой, заставлять кого-л. поклясться божественными именами и титулами, связав его этой клятвой.
diff --git a/mat/26/64.md b/mat/26/64.md
new file mode 100644
index 00000000..4f118d74
--- /dev/null
+++ b/mat/26/64.md
@@ -0,0 +1,11 @@
+# Это ты сказал.
+
+Иисус даёт утвердительный ответ, но это не совсем ясно первосвященнику. Альтернативный перевод: «Ты так говоришь» или «Ты сам признаёшь».
+
+# Однако скажу вам.
+
+Иисус обращается к первосвященнику и другим людям, находящимся там.
+
+# Начиная с этого времени, вы увидите Сына Человеческого, сидящего справа от силы...
+
+Иисус цитирует Псалом 109:1 и Дан. 7:13.
diff --git a/mat/26/65.md b/mat/26/65.md
new file mode 100644
index 00000000..abf0f06e
--- /dev/null
+++ b/mat/26/65.md
@@ -0,0 +1,17 @@
+# Первосвященник разодрал свою одежду.
+
+δια(ρ)ρήγνυμι,: разрывать, прорывать, раздирать; ср.з. разрываться, порваться. Иудеи раздирали одежду в знак негодования или печали.
+
+# Он оскорбляет Бога.
+
+"Он богохульствует". βλασφημέω: хулить, поносить, злословить, богохульствовать, порицать. Первосвященник считал слова Иисуса оскорблением Бога потому, что воспринимал Его слова (см. Мат. 26:64) как утверждение Его равенства Богу.
+
+# Зачем нам ещё свидетели?
+
+Что ещё нам нужно для обвинения?
+
+Первосвященник задаёт этот вопрос, чтобы подчеркнуть, что он сам и члены совета не нуждаются в том, чтобы слушать ещё других свидетелей. Альтернативный перевод: «Нам нет нужды слушать ещё других свидетелей!» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Теперь вы слышали.
+
+Здесь «вы» относится к членам совета. Возможно, в синедрионе были либо сочувствующие, либо сомневающиеся. Первосвященник говорит это для них.
diff --git a/mat/26/66.md b/mat/26/66.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/26/66.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/26/67.md b/mat/26/67.md
new file mode 100644
index 00000000..d415bbff
--- /dev/null
+++ b/mat/26/67.md
@@ -0,0 +1,7 @@
+# Тогда плевали Ему в лицо, били по лицу и били по щекам.
+
+Они делали это для унижения.
+
+ἐμπτύω: плевать, оплевывать.
+
+κολαφίζω: бить (кулаком), ударять, заушать (давать пощечину); перен.удручать, доводить до изнеможения. ῥαπίζω: ударять (ладонью) по щеке, ударять по ланитам.
diff --git a/mat/26/68.md b/mat/26/68.md
new file mode 100644
index 00000000..d01b8f5e
--- /dev/null
+++ b/mat/26/68.md
@@ -0,0 +1,7 @@
+# Скажи.
+
+Буквально «пророчествуй, прореки», то есть скажи с помощью Божьей силы.
+
+# Христос
+
+Люди, которые били Иисуса, на самом деле не думали, что Он Христос, но обращались к Нему так с насмешкой.
diff --git a/mat/26/69.md b/mat/26/69.md
new file mode 100644
index 00000000..280abb60
--- /dev/null
+++ b/mat/26/69.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти события происходили в то же время, что и суд над Иисусом перед религиозными лидерами.
+
+# Связующее утверждение:
+
+Здесь начинается рассказ о том, как Пётр, по предсказанию Иисуса, трижды отрёкся от Него.
diff --git a/mat/26/70.md b/mat/26/70.md
new file mode 100644
index 00000000..856b2c0a
--- /dev/null
+++ b/mat/26/70.md
@@ -0,0 +1,7 @@
+# Не знаю, о чём ты говоришь.
+
+Пётр понимал, о чём говорила служанка. Он так говорил, отрицая, что был с Иисусом.
+
+# Стал отрицать.
+
+ἀρνέομαι: отрицать, отвергать, отрекаться, отказываться. Пётр испугался не слов служанки, но публичности (во дворе первосвященника в ту ночь было много народу!).
diff --git a/mat/26/71.md b/mat/26/71.md
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+++ b/mat/26/71.md
@@ -0,0 +1,11 @@
+# Когда он выходил.
+
+«Когда Пётр выходил».
+
+# Ворота.
+
+Вход в стене вокруг двора.
+
+# Сказала тем, кто был там.
+
+«Сказала людям, которые сидели там».
diff --git a/mat/26/72.md b/mat/26/72.md
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+++ b/mat/26/72.md
@@ -0,0 +1,7 @@
+# Пётр снова отрёкся, поклявшись, что не знает этого человека
+
+«Пётр снова отрёкся, поклявшись: «Я не знаю этого человека!»
+
+# Снова отрёкся.
+
+Во второй раз, первый раз он отрекся в Мат. 26:70.
diff --git a/mat/26/73.md b/mat/26/73.md
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+++ b/mat/26/73.md
@@ -0,0 +1,13 @@
+# Через некоторое время.
+
+В греч.: Μετὰ μικρὸν. Прил. μικρόν: мало, немного, недолго, несколько. Речь идёт об очень коротком промежутке времени. По всей видимости, это были одни из тех людей внутри двора первосвященника, которые слышали, как Пётр отнекивался и говорил, что не знает Иисуса. Возм. перевод: "Тут же...".
+
+# Один из них.
+
+«Один из тех, кто был с Иисусом».
+
+# Потому что твоя речь выдаёт тебя.
+
+Петра выдавал его Галилейский акцент.
+
+Альтернативный перевод: «Мы видим, что ты из Галилеи, потому что ты говоришь, как галилеянин».
diff --git a/mat/26/74.md b/mat/26/74.md
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+++ b/mat/26/74.md
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+# Клясться.
+
+Τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι - "Тогда он начал проклинать/заклинать и клясться, что...". καταναΘεματίζω: проклинать, клясть, проклинать; желать, чтобы человек был проклят, если солжет.
+
+ὀμνύω: клясться, давать клятву, клятвенно обещать или заверять.
+
+«Тогда он начал призывать на себя проклятие» от сильного страха, что с ним сделают тоже, что с Иисусом.  Это был уже третий раз (первый описан в Мат. 26:70, второй в Мат. 26:72), третий описан сейчас.
+
+# Запел петух.
+
+Петух - это птица, которая громко кричит на рассвете. Крик петуха называют «пением». Смотрите, как вы перевели это выражение в [Мат. 26:34](https://v-mast.com/events/26/34.md).
diff --git a/mat/26/75.md b/mat/26/75.md
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+++ b/mat/26/75.md
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+# Пётр вспомнил слова Иисуса: «Прежде чем пропоёт петух, ты трижды отречёшься от Меня»
+
+Альтернативный перевод: «Пётр вспомнил, как Иисус сказал ему, что прежде, чем пропоет петух, он трижды отречётся от Него». Петр действительно отрекся от Него трижды, причем в последний раз с пристрастием.
diff --git a/mat/26/intro.md b/mat/26/intro.md
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+# Матфея 26 Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия из Ветхого Завета в 26:31.
+
+## Особые понятия в этой главе
+
+### Овцы
+
+Образ овец часто используется в Писании относительно народа Израиля. Однако в [Мат. 26:31](../../mat/26/31.md) Иисус называет Своих учеников овцами, говоря о том, что, когда Его арестуют, они разбегутся.
+
+### Пасха
+
+На праздник Пасхи иудеи праздновали день, когда Бог убил первородных сыновей египтян, но «прошёл мимо» израильтян и оставил их жить. На праздник Пасхи иудеи праздновали день, когда Бог убил первородных сыновей египтян, но «прошёл мимо» израильтян, оставив их жить, и вывел из Египта.
+
+Есть плоть и кровь
+
+В [Мат. 26:26-28](./26.md) рассказывается о последнем ужине Иисуса со Своими последователями. В то время Иисус сказал им, что они едят Его плоть и пьют Его кровь. Почти все христианские церкви проводят «Вечерю Господню», «евхаристию» или «святое причастие» в воспоминание об этом ужине.
+
+## Прочие возможные трудности перевода в этой главе
+
+### Поцелуй Иуды
+
+В [Мат. 26:49](../../mat/26/49.md) описано, как Иуда поцеловал Иисуса, чтобы солдаты знали, кого арестовать. Иудеи приветствовали друг друга поцелуем.
+
+### «Я могу разрушить Божий храм»
+
+Два человека обвиняли Иисуса в том, что Он говорил, что разрушит храм в Иерусалиме, а потом восстановит его «за три дня» ([Мат. 26:61](../../mat/26/61.md)). Они обвиняли Иисуса в том, что Он оскорблял Бога, утверждая, что Бог дал Ему власть разрушить храм и силу восстановить его. На самом же деле Иисус говорил, что если иудейские власти разрушат храм, то Он восстановит Его за три дня ([Иоан. 2:19](../../jhn/02/19.md)).
+
+## Ссылки:
+
+  * **[Матфея 26:01 Примечание](./01.md)**
+
+**[<<](../25/intro.md) | [>>](../27/intro.md)**
diff --git a/mat/27/01.md b/mat/27/01.md
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+++ b/mat/27/01.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о суде над Иисусом перед Пилатом (ст. 1-26).
+
+# Когда.
+
+В греч. тексте нет слова «Когда» в начале предложения, однако употреблённая там синтаксическая конструкция указывает на переход в основной сюжетной линии. Здесь Матфей начинает рассказывать новую часть своей истории.
+
+Πρωΐας δὲ γενομένης - "При наступлении же утра...".
+
+# Созвали совет, чтобы предать Иисуса смерти.
+
+συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ Ἰησοῦ, ὥστε θανατῶσαι αὐτόν - "...составили план/заговор все первосвященники и старейшины (начальники) народа против Иисуса, чтобы убить (предать смерти) Его".
+
+Сущ. συμβούλιον: совет, совещание, наставление.
+
+Гл. λαμβάνω: 1. брать, хватать, обхватывать; 2. получать, принимать.
+
+Гл. λαμβάνω сочетании с предыдущим словом (συμβούλιον) означает "составлять план", "советоваться", "организовывать заговор". Данное слово относится к стратегическим планам, проведению совещаний, но не к допросу обвиняемого и не к изучению свидетельств.
+
+Так, высокопоставленные иудейские лидеры (религиозные и светские) замышляли, как привести убедительный повод для римского правителя Иудеи, чтобы получить разрешение на казнь Иисуса. (См.: [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/27/02.md b/mat/27/02.md
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+++ b/mat/27/02.md
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+# Предали Его правителю Понтию Пилату:
+
+καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν Πιλάτῳ τῷ ἡγεμόνι - "И связали Его и отвели и передали Пилату, гегемону (правителю, наместнику Иудеи)".
+
+Сущ. ἡγεμών: предводитель, глава, вождь, наместник, правитель.
+
+То есть иудеи передали Иисуса и Его дело на рассмотрение римскому правителю.
+
+Понтий Пилат был римским прокуратором Иудеи. Право выносить смертные приговоры находилось в его ведении, еврейские же власти были лишены возможности самостоятельно принимать такие процессуальные решения и приводить их в исполнение.
diff --git a/mat/27/03.md b/mat/27/03.md
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index 00000000..cc67e2f7
--- /dev/null
+++ b/mat/27/03.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+Это событие произошло после суда над Иисусом перед советом иудейских религиозных лидеров, но мы не знаем, случилось ли оно до или во время суда над Иисусом перед Пилатом. (См.: [[rc://*/ta/man/translate/figs-events]])
+
+# Связующее утверждение:
+
+Автор останавливает рассказ о суде над Иисусом, чтобы рассказать о самоубийстве Иуды (см. ст. 3-10).
+
+# Тогда Иуда.
+
+Нар. τότε: тогда, в то время.
+
+Если в вашем языке есть способ обозначения начала новой истории, то вы можете использовать его здесь.
+
+# Что Иисус осуждён.
+
+Гл. κατακρίνω (пассив): осуждать (к наказанию), выносить обвинительный приговор, приговаривать Можно перевести эту фразу и активной конструкцией. Альтернативный перевод: «что иудейские лидеры осудили Иисуса» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+В греч. тексте в этом стихе нет слова "Иисус", но: "что Он (был) осуждён". По всей видимости, Иуда, так или иначе, присутствовал при допросе Иисуса в синедрионе. Эта фраза выдает тот факт что Иуда Искариот не верил в то, что Иисус может когда-нибудь быть осуждён. Он видел множество чудес и то, что Иисус многократно выскальзывал из рук фарисеев, потому он не сомневался, что и в этот раз Иисус опять выйдет "сухим из воды".
+
+# Раскаялся.
+
+Гл. μεταμέλ(λ)ομαι: (со)жалеть, каяться, раскаиваться в содеянном.
+
+# Тридцать серебряных монет.
+
+Это были деньги, которые первосвященники дали Иуде за то, что он предал Иисуса. Смотрите, как вы перевели это выражение в [Мат. 26:15](../26/15.md).
diff --git a/mat/27/04.md b/mat/27/04.md
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+++ b/mat/27/04.md
@@ -0,0 +1,21 @@
+# Я согрешил.
+
+Гл. ἁμαρτάνω: грешить, преступать закон, ошибаться; в классической греч. литературе также не попадать (в цель), промахиваться.
+
+Иуда искренне раскаивается в том, что предал Иисуса, и признаёт свой грех перед первосвященниками. По всей видимости, он изначально не думал, что всё закончится осуждением Иисуса на смерть...
+
+# Невинную кровь.
+
+Прил. ἀΘῶος: невинный, невиновный.
+
+Это идиома, означающая смерть невинного человека. Альтернативный перевод: «человек, который не заслуживает смерти» (См.: [[rc://*/ta/man/translate/figs-idiom]]).
+
+Налицо настоящее человеческое покаяние. Здесь, так же, как и в гл. 26 (когда речь шла об отречении Петра, см. 26:57-58), Матфей прерывает рассказ о суде над Иисусом, чтобы сообщить о раскаянии и смерти Иуды. В отличие от Петра, который несколько три раза отрёкся от Иисуса и, выйдя, плакал, Иуда прилюдно кается (в присутствии священников). Евангелист сопоставляет двух апостолов и их реакцию на предательство Учителя.
+
+# Что нам до этого? Смотри сам.
+
+Иудейские лидеры задают этот вопрос, чтобы подчеркнуть, что им всё равно, что говорит Иуда. Альтернативный перевод: «Это не наше дело» или «Это твоя проблема!» (См.: [[rc://*/ta/man/translate/figs-rquestion]]).
+
+Таким образом, и ответственность за кровь Иисуса они возлагают на Иуду (ему уже были заплачены деньги: "сделка" не может быть отменена!).
+
+Такой же будет впоследствии и реакция Пилата, который, идя на уступке толпе, попытается возложить ответственность за смерть Иисуса на народ и иудейских лидеров и скажет: "...смотрите вы" (27:24!).
diff --git a/mat/27/05.md b/mat/27/05.md
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+++ b/mat/27/05.md
@@ -0,0 +1,9 @@
+# Бросив серебряные монеты в храме.
+
+Подразумевается, что Иуда бросил серебряные монеты во дворе храма, поскольку обычный человек не мог войти во внутреннюю часть храма: туда имели доступ только священники. Он не мог больше держать то, что стало платой за предательство. Это - ещё один признак того, что Иуда покаялся истинно.
+
+# Повесился.
+
+Гл. ἀπάγχω: ср. з. удавиться, повеситься.
+
+Груз вины был настолько огромным, что Иуда Искариот не выдержал его давления, когда осознал, Кого предал на смерть. Возможно, осознавая невозвратимость своего поступка (предательства), Иуда не нашёл ничего лучше, как поступить по принципу талиона: отдать "жизнь за жизнь" (см. Втор. 19:21). По сути, что Иуда Искариот, что Петр, сделали одно и то же. Один в более выраженной форме, другой в менее. Один не выдержал груза вины и повесился, второй нашел в себе силы и попросил прощение лично у Иисуса.
diff --git a/mat/27/06.md b/mat/27/06.md
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index 00000000..c32f778b
--- /dev/null
+++ b/mat/27/06.md
@@ -0,0 +1,25 @@
+# Нельзя положить их.
+
+Гл. ἔξεστι: (воз)можно, разрешается, позволительно, законно. Или: «Наши законы не позволяют класть их». Первосвященники, по всей видимости, имели в виду установление из Втор. 23:18.
+
+# Положить их.
+
+«положить серебро» или "положить сребреники".
+
+# Сокровищницу.
+
+Сущ. κορβᾶν: корван (1. священное приношение в храм [от евр. КОРБАН - "дар", "пожертвование" Богу]; 2. храмовая сокровищница).
+
+Это место, где хранят деньги для необходимых предметов храма и священников. (См.: [[rc://*/ta/man/translate/figs-explicit]]).
+
+По всей видимости, эти деньги (плата иудеев) были взяты из сокровищницы. Однако первосвященники понимают, что в данном случае просто взять и вернуть их обратно они не могут: это теперь грязные деньги.
+
+# Цена крови.
+
+Сущ. τιμή: 1. цена, стоимость; 2. честь, почет, почесть, почитание, попечение.
+
+Цена крови оскверняла сокровищницу.
+
+Это идиома, означающая деньги, заплаченные человеку, который содействовал убийству кого-либо. Альтернативный перевод: «деньги, заплаченные за убийство человека» (См.: [[rc://*/ta/man/translate/figs-idiom]]).
+
+До конца не ясно, чью кровь здесь имеют в виду первосвященники: повесившегося Иуды или Иисуса, Которого тот предал.
diff --git a/mat/27/07.md b/mat/27/07.md
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--- /dev/null
+++ b/mat/27/07.md
@@ -0,0 +1,3 @@
+# Поле гончара.
+
+Сущ. κεραμεύς: горшечник, гончар. Это поле, купленное для захоронения тел чужеземцев, неевреев, неиудеев, которые умерли в Иерусалиме. Их хоронили отдельно от иудеев.
diff --git a/mat/27/08.md b/mat/27/08.md
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--- /dev/null
+++ b/mat/27/08.md
@@ -0,0 +1,7 @@
+# Та земля... называется.
+
+διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος ἀγρὸς αἵματος ἕως τῆς σήμερον - "Из-за (этого) называют это поле "Полем крови" до сего дня".
+
+# До этого времени.
+
+Букв.: "До сегодня". То есть до времени, когда Матфей писал своё Евангелие, а он писал его через несколько лет после всего произошедшего.
diff --git a/mat/27/09.md b/mat/27/09.md
new file mode 100644
index 00000000..1bef9d16
--- /dev/null
+++ b/mat/27/09.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+В ст. 9-10 Матфей цитирует ветхозаветное Писание, а именно пророка Захарию 11:12-13 и пророка Иеремию 32:6-9, показывая, что самоубийство Иуды было древних пророчеств.
+
+# Тогда сбылось сказанное через пророка Иеремию.
+
+Или: «Через это исполнилось то, что сказал пророк Иеремия».
+
+# Цену Того, Кого оценили сыновья Израиля.
+
+Или: «цену, которую дал/определил Ему народ Израиля»
+
+# Сыновья Израиля.
+
+Имеются в виду те люди в народе Израиля, которые заплатили за убийство. Альтернативный перевод: «некоторые в народе Израиля» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Однако лучше эту всего фразу переводить буквально.
diff --git a/mat/27/10.md b/mat/27/10.md
new file mode 100644
index 00000000..f58649d1
--- /dev/null
+++ b/mat/27/10.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Продолжение цитат из Зах. 11:12-13 и Иер. 32:6-9. Соединив две ветхозаветные цитаты в одну, Матфей придаёт им особое толкование: заплатив за предательство Иисуса и совершив над Ним неправедный суд, иудейские лидеры сами навлекли на себя Божий суд, о котором Господь говорит устами Иеремии (см. Иер. 19:11).
diff --git a/mat/27/11.md b/mat/27/11.md
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+# Связующее утверждение:
+
+Здесь продолжается история суда над Иисусом перед Пилатом, начатая в [Мат. 27:2](../27/02.md).
+
+# Иисус стоял перед правителем.
+
+Так в Византийских (поздних) греч. рукописях, а в ранних  (западных) - "Иисус же был поставлен перед правителем (наместником Иудеи)".
+
+εστάθη (пассив) от гл. ἵστημι: 1. перех. ставить, поставить, помещать; 2. неперех. стоять, вставать, становиться.
+
+Иисус не Сам туда встал, но Его туда, приведя, поставили.
+
+# Правителем.
+
+Или: «Пилатом»
+
+# Ты - Иудейский царь?
+
+Вожди иудейские в 26:63 спрашивали Иисуса: "Ты ли Христос"? Пилат спрашивает Его о том же, только прибегая не к религиозным, а политическим категориям (ведь в этом он мог видеть политическую подоплёку).
+
+# Это ты сказал.
+
+В греч. букв.: "Ты говоришь". Иисус парирует вопрос Пилата двусмысленным ответом, говоря по сути: "Я этого не говорил, ты это говоришь". Здесь Иисус отвечает абсолютно так же, как и на допросе у первосвященника (см. 26:64). В обоих случаях один результат: смертный приговор (26:66, 27:24-26).
diff --git a/mat/27/12.md b/mat/27/12.md
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+# Когда первосвященники и старейшины обвиняли Его.
+
+κατηγορεισθαι (пассив) от гл. κατηγορέω: обвинять, упрекать, порицать, бранить, клеветать.
+
+Возможный перевод фразы: "Будучи оклеветанным первосвященниками...".
+
+Реагируя на двусмысленный ответ Иисуса, первосвященники и прочие бросились клеветать. Иисус же никак не реагировал на их клевету.
diff --git a/mat/27/13.md b/mat/27/13.md
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+# Разве не слышишь, сколько людей свидетельствуют против тебя?
+
+Глядя на молчание Иисуса в ответ на клевету первосвященников и прочих, Пилат задаёт Ему вопрос, потому что молчание Иисуса откровенно удивляет его. Альтернативный перевод: «Я удивлён, что ты не отвечаешь людям, которые свидетельствуют против тебя!» или "Я удивлён, что Ты не отвечаешь на такое множество обвинений в Твой адрес".
+
+# Свидетельствуют.
+
+Букв.: "...как много против тебя свидетельствуют".
+
+Гл. καταμαρτυρέω: свидетельствовать против (кого-либо). Акцент всей фразы скорее не на количестве обвиняющих, а на количестве обвинений.
+
+В данном случае это было лжесвидетельство против Иисуса. Первосвященники и толпа, которую они привели, старались добиться положительного для себя приговора по делу Иисуса напором и криками.
diff --git a/mat/27/14.md b/mat/27/14.md
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+++ b/mat/27/14.md
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+# Не ответил ему ни на одно обвинение, чему правитель был очень удивлён.
+
+Или: «не промолвил ни слова; это очень удивило правителя».
+
+Гл. Θαυμάζω: удивляться, изумляться, поражаться, дивиться, недоумевать. Здесь подразумевается, что Иисус совсем ничего не говорил, только молчал. Это поразило Пилата.
diff --git a/mat/27/15.md b/mat/27/15.md
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+++ b/mat/27/15.md
@@ -0,0 +1,11 @@
+# На праздник... по обычаю отпускал.
+
+Κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν... - "По случаю (или "из-за") праздника имел обыкновение наместник отпускать/освобождать...".
+
+Это был праздник Пасхи, а потому в это время действовали определенные обычаи у наместников Рима (чтобы завоевать уважение народа), такие как: отпускать одного осужденного на свободу.
+
+Гл. ἔΘω: иметь привычку, обычай, обыкновение.
+
+# Одного осуждённого, о котором просил народ.
+
+Одного осуждённого, которого желал народ. ...ἕνα τῷ ὄχλῳ δέσμιον ὃν ἤθελον - букв.: «...одного толпе (или "для толпы") узника (осуждённого), которого желали".
diff --git a/mat/27/16.md b/mat/27/16.md
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+++ b/mat/27/16.md
@@ -0,0 +1,9 @@
+# Был у них один известный узник.
+
+Или «был один известный узник», "был один всем известный узник".
+
+# По имени Варавва.
+
+Букв.: "называемый Варавва" или в акт. форме: "которого называли Варавва".
+
+По всей видимости, это было его прозвище. В переводе с арамейского - "сын отца".
diff --git a/mat/27/17.md b/mat/27/17.md
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+++ b/mat/27/17.md
@@ -0,0 +1,9 @@
+# Они собрались.
+
+«Толпа собралась» или "Люди собрались".
+
+# Иисуса, Которого называют Христом.
+
+«Иисуса, Которого некоторые называют Христом», Иисуса, которого люди называют Христом" или "Иисуса, называемого Христом".
+
+Пилат использует здесь ту же конструкцию (букв. "называемый"), что и Матфей в ст. 16. Он подчёркивает, что не Он Сам, но люди Его так называли.
diff --git a/mat/27/18.md b/mat/27/18.md
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+++ b/mat/27/18.md
@@ -0,0 +1,5 @@
+# Его предали из зависти.
+
+Сущ. φΘόνος: зависть, недоброжелательство, ненависть, ревность.
+
+Пилат увидел, что Иисусу первосвященникам и толпе предъявить на самом деле нечего. Поэтому он делает вывод, что они привели Его на смерть исключительно из зависти.
diff --git a/mat/27/19.md b/mat/27/19.md
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+++ b/mat/27/19.md
@@ -0,0 +1,23 @@
+# Заседал в суде.
+
+Сущ. βῆμα: 1. шаг, стопа; 2. помост (для судьи), возвышение, судейское место, судилище.
+
+Букв.: «Сидевший же на (судейском) возвышении".
+
+Это было место, на котором царь / судья сидел во время вынесения приговора.
+
+Возможный перевод: "Когда он (Пилат) сидел на судейском месте".
+
+# Его жена прислала к нему слугу сказать.
+
+Или: «Жена Пилата прислала ему весть (записку, устное сообщение через слугу / раба)».
+
+# Я сегодня видела сон.
+
+В евангелии от Матфея откровение во сне получали Иосиф (1:20, 2:13, 19, 22) и волхвы (2:12). Однако в Писании Бог с помощью снов не раз сообщал Свою волю язычникам (Лавану - Быт. 31:24, фараону - Быт. 37, Навуходоносору - Дан, 2).
+
+# Я сегодня... много пострадала.
+
+Или: «Я сегодня... сильно страдала за Него».
+
+Мы не знаем, откуда Матфей получил эту информацию, но он её приводит здесь как, возможно, повлиявшую на решение Пилата.
diff --git a/mat/27/20.md b/mat/27/20.md
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+++ b/mat/27/20.md
@@ -0,0 +1,7 @@
+# Убедили народ.
+
+Букв.: "Убедили толпы (народа)". Гл. πείΘω, πειΘώ: убеждать; ср.з.-страд. или 2-е сов. вр. быть уверенным, надеяться, поддаваться убеждению, слушаться, повиноваться.
+
+# Но... Иисуса убить.
+
+В это время первосвященники работали с толпой и (своим авторитетом, возможно, угрозами отлучить от синагоги, страхом и т.д.) убеждали народ поддержать их решение казнить Иисуса.
diff --git a/mat/27/21.md b/mat/27/21.md
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--- /dev/null
+++ b/mat/27/21.md
@@ -0,0 +1,3 @@
+# Спросил их.
+
+Или: «спросил толпу».
diff --git a/mat/27/22.md b/mat/27/22.md
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+++ b/mat/27/22.md
@@ -0,0 +1,11 @@
+# Которого называют Христом.
+
+«Которого некоторые/люди называют Христом».
+
+См. прим. к ст. 17.
+
+# Все закричали: "Пусть будет распят!"
+
+λέγουσιν πάντες· σταυρωθήτω. - "сказали все: пусть будет распят"!
+
+Под всеми, здесь необходимо понимать толпу, которую убедили (подстрекали) первосвященники и старейшины.
diff --git a/mat/27/23.md b/mat/27/23.md
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+++ b/mat/27/23.md
@@ -0,0 +1,9 @@
+# Пилат спросил: "Какое зло он совершил?"
+
+Пилат никак не мог понять, за что именно они собираются Иисуса распинать. τί γὰρ κακὸν ἐποίησεν - "Какое, однако, зло (Он) сделал"?
+
+# они... кричали: "Пусть будет распят!"
+
+Толпа уже была настроена на определённый лад и ничего не понимала - даже вопрос, который ей был задан. На вопрос Пилата так никто и не ответил. Люди просто кричали, требуя смерти Иисуса.
+
+Пытаясь угодить толпе, наделив её правом выбора в этом деле, Пилат стал заложником её необузданных желаний (а на самом деле - умелых интриг иудейской верхушки, которая добилась желаемого для себя результата через толпу!).
diff --git a/mat/27/24.md b/mat/27/24.md
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+++ b/mat/27/24.md
@@ -0,0 +1,25 @@
+# Видя, что ничего не помогает (не приносит пользы).
+
+Гл. ὠφελέω: оказывать пользу, помогать, приносить пользу; страд. получать помощь, извлекать пользу. То есть, увидев, что толку от общения с разгорячённой толпой нет...; нет возможности убедить их в обратном (в невиновности Иисуса).
+
+# А бунт усиливается.
+
+Букв.: "но всё больше волнение/шум становится".
+
+Сущ. Θόρυβος: шум, возмущение, смятение, мятеж, замешательство.
+
+По всей видимости, Пилат испугался ещё и угрозы бунта, если не дать толпе то, чего она требует.
+
+# Омыл руки на глазах у всего народа.
+
+Пилат сделал это ритуальное действие (возможно Матфей здесь делает отсылку на Втор. 21:1-9, особ. ст. 7-8!) в знак того, что он не несёт ответственности за смерть Иисуса.
+
+# В крови этого праведника.
+
+Здесь «кровь» означает смерть человека. Альтернативный перевод: «в смерти человека» . Пилат, вслед за своей женой (см. ст. 19), называет Иисуса Праведником. *Интересно, что в ранних (западных) греч. рукописях слово "праведник" отсутствует, там сказано так: "...в крови этого [человека]". Выражение же "...в крови этого Праведника" обнаруживается лишь в более поздних рукописях (Византийские греч. рукописи).
+
+# Смотрите сами.
+
+Или: «Это ваша ответственность».
+
+См. также прим. к ст. 4.
diff --git a/mat/27/25.md b/mat/27/25.md
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+++ b/mat/27/25.md
@@ -0,0 +1,9 @@
+# Кровь его на нас и на наших детях.
+
+  * τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.
+
+Это метонимия. Здесь «кровь» означает смерть человека. Фраза «на нас и на наших детях» является идиомой, означающей, что они берут на себя ответственность за происходящее.
+
+В Ветхом Завете упоминается об ответственности (личной и коллективной) за чью-либо смерть, см. Лев. 20:9-16, И.Нав. 2:19, 2Цар. 1:16, 3Цар. 2:33, особ. Иер. 26:15.
+
+Альтернативный перевод: «Да! Мы и наши потомки будем нести ответственность за Его казнь!».
diff --git a/mat/27/26.md b/mat/27/26.md
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index 00000000..1fdec36f
--- /dev/null
+++ b/mat/27/26.md
@@ -0,0 +1,9 @@
+# Иисуса, избив, приказал отвести на распятие.
+
+τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ. - букв.: "...Иисуса же подвергший бичеванию он предал, чтобы Он был распят".
+
+Гл. φραγελλόω: бичевать. Подразумевается, что Пилат приказал своим солдатам избить Иисуса плетьми. Альтернативный перевод: «он приказал своим солдатам избить Иисуса и отвести Его на распятие» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Иисуса, избив.
+
+«избив Иисуса плетьми» или «бичевав Иисуса».
diff --git a/mat/27/27.md b/mat/27/27.md
new file mode 100644
index 00000000..572a77f8
--- /dev/null
+++ b/mat/27/27.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Здесь начинается рассказ о распятии и смерти Иисуса.
+
+# Преторий.
+
+Сущ. πραιτώριον: претория (1. дворец или официальная резиденция правителя провинции; 2. охранный отряд при претории).
+
+# Вокруг Иисуса собрался...полк.
+
+Сущ. σπεῖρα: полк, отряд воинов (1/10 часть легиона, содержавшая около 600 воинов).
diff --git a/mat/27/28.md b/mat/27/28.md
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index 00000000..22d7641c
--- /dev/null
+++ b/mat/27/28.md
@@ -0,0 +1,13 @@
+# Раздев Его.
+
+Или: «Сорвав с Него одежду».
+
+Гл. ἐκδύω: снимать (одежду), раздевать, совлекать.
+
+# Пурпурную мантию.
+
+Сущ. χλαμύς: плащ, мантия, хламида (короткий плащ, обычно красного цвета, носимый воинами, полководцами и царями).
+
+Прил. κόκκινος: пурпурно-красный, червленый, багряный; ср.р. употр. как сущ. багряница.
+
+Это символ царского величия.
diff --git a/mat/27/29.md b/mat/27/29.md
new file mode 100644
index 00000000..6a210396
--- /dev/null
+++ b/mat/27/29.md
@@ -0,0 +1,31 @@
+# Венок, сплетённый из тёрна.
+
+Точнее перевести так: "сплетя венок из тёрна/колючек". Сущ. Στέφανος: венец, венок, (символ победы).
+
+Сущ. ἄκανΘα: терн, терновник, растение с шипами, колючее растение.
+
+В данном случае римские солдаты издеваются над Иисусом, давая Ему пародию на атрибуты царской власти...
+
+# Дали в правую руку трость.
+
+Сущ. κάλαμος: 1. камыш, тростник; 2. палка или трость (1. палка из тростника для опоры при ходьбе; 2. тростниковая палочка для письма, перо; 3. трость для измерения длинной около 3,1 м.).
+
+Они всунули палку в правую руку Иисуса, как будто царский жезл, чтобы посмеяться над Ним.
+
+# Радуйся, Иудейский Царь.
+
+Они говорили эти слова с насмешкой. На самом деле они не верили что Иисус - Иудейский Царь. Слова, которые они говорили с издёвкой, были истиной. (См.: [[rc://*/ta/man/translate/figs-irony]])
+
+# Радуйся
+
+Они говорили эти слова с насмешкой. На самом деле, они не верили что Иисус - Иудейский Царь. Слова, которые они говорили с издёвкой, были истиной.
+
+Гл. ἐμπαίζω: 1. осмеять, поругать, издеваться, глумиться, насмехаться; 2. обманывать, обдурить, надуть (кого-либо), сыграть шутку (с кем-либо).
+
+Императив χαιρε от гл. χαίρω ("радоваться") - "да здравствует! радуйся!".
+
+Солдаты, издеваясь над Иисусом, пользовались привычным восклицанием "аве, Цезарь!
+
+Можно и так понимать фразу: «Мы воздаём Тебе честь!» или «Живи долго!».
+
+Подобные одеяния и облачения с приветствиями обычно произносились в Риме тому или иному цезарю.
diff --git a/mat/27/30.md b/mat/27/30.md
new file mode 100644
index 00000000..06325be1
--- /dev/null
+++ b/mat/27/30.md
@@ -0,0 +1,9 @@
+# Они плевали в Него.
+
+Гл. ἐμπτύω: плевать, оплевывать. Или: «Римские солдаты плевали в Иисуса».
+
+# Били тростью по голове.
+
+Сущ. κάλαμος: 1. камыш, тростник; 2. палка или трость (1. палка из тростника для опоры при ходьбе; 2. тростниковая палочка для письма, перо; 3. трость для измерения длинной около 3,1 м.).
+
+На голове у Иисуса был венок из терна. При каждом ударе терн вонзался в череп.
diff --git a/mat/27/31.md b/mat/27/31.md
new file mode 100644
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+# Насмеялись над ним.
+
+См. прим. к ст. 29.
+
+# Пурпурную мантию.
+
+# См. прим. к ст. 28
+
+# Надели на Него Его накидку.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
diff --git a/mat/27/32.md b/mat/27/32.md
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+# Выходя.
+
+Это значит, что Иисус и солдаты вышли из претории, в которой они находились. Альтернативный перевод: «Когда они выходили из претории».
+
+# Они встретили одного человека.
+
+Букв.: "встретился/нашёлся один человек". «Солдаты увидели одного человека».
+
+# Они заставили его нести крест Иисуса.
+
+Гл. ἀγγαρεύω: принуждать (идти), заставлять, вынуждать, неволить.
+
+Римский солдат мог заставить любого неримлянина нести какой-либо груз или сопровождать его на определённое расстояние.
+
+«Римские солдаты заставили его идти с ними и нести крест Иисуса». Ведь сам Иисус после бичевания и издевательств уже не мог этого делать.
diff --git a/mat/27/33.md b/mat/27/33.md
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index 00000000..7a7e7e22
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+++ b/mat/27/33.md
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+# Место, называемое Голгофа.
+
+ΓολγοΘᾶ: Голгофа (букв. "Место Черепа"). Название возвышенности около Иерусалима, которая напоминала своей формой человеческий череп. Место распятия Иисуса. Альтернативный перевод: «место, которое люди называли Голгофой».
diff --git a/mat/27/34.md b/mat/27/34.md
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+++ b/mat/27/34.md
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+# Дали Ему выпить уксус, смешанный с желчью.
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «дали Ему выпить уксус, который они смешали с желчью» (См.: [[rc://*/ta/man/translate/figs-activepassive]]). Сущ. ὄξος: кислое вино, винный уксус. Это слово встречается в Византийских греч. рукописях, а в более ранних (западных) используется слово "вино".
+
+# Желчь.
+
+Это слово может означать любую горькую траву. Возможно, солдаты предложили Иисусу уксус с желчью не из сострадания, а из-за жестокости (см. Пс. 68:22). Историки же говорят о том, что такой напиток притуплял боль. Но Иисус от него отказывается.
diff --git a/mat/27/35.md b/mat/27/35.md
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index 00000000..f1b2e40d
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+++ b/mat/27/35.md
@@ -0,0 +1,9 @@
+# Бросали жребий.
+
+Сущ. κλῆρος: 1. жребий; 2. удел, доля, доставшееся по жребию.
+
+# Его одежду.
+
+См. прим. к ст. 31.
+
+Матфей в этом стихе ссылается на Псалом 21:18.
diff --git a/mat/27/36.md b/mat/27/36.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/27/36.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/27/37.md b/mat/27/37.md
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index 00000000..ed21fa45
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+++ b/mat/27/37.md
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+# Надпись с указанием Его вины.
+
+Или: «надпись, объясняющая, за что Его распинают». Иисус здесь назван Царём иудеев.
+
+Хотя это и была насмешка, но евангелист Матфей показывает тем самым, что на кресте действительно висел Мессия Израиля (см. 2:2).
diff --git a/mat/27/38.md b/mat/27/38.md
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+++ b/mat/27/38.md
@@ -0,0 +1,7 @@
+# Вместе с Ним были распяты два разбойника.
+
+Сущ. λῃστής: разбойник, грабитель, бандит.
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Солдаты распяли вместе с Иисусом двух разбойников» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+Можно в этом факте видеть исполнение слова Исайи (см. 53:12): "...и к злодеям причтён был".
diff --git a/mat/27/39.md b/mat/27/39.md
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index 00000000..e37a512a
--- /dev/null
+++ b/mat/27/39.md
@@ -0,0 +1,9 @@
+# Выкрикивали оскорбления.
+
+Гл. βλασφημέω: хулить, поносить, бранить, злословить, богохульствовать, порицать.
+
+# Кивая головами.
+
+Они насмехались над Иисусом. (См.: [[rc://*/ta/man/translate/translate-symaction]]).
+
+Кивание/покачивание головой в Ветхом Завете (и в евр. культуре) - это знак презрения, насмешки (см. Пс. 21:8).
diff --git a/mat/27/40.md b/mat/27/40.md
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+++ b/mat/27/40.md
@@ -0,0 +1,5 @@
+καὶ λέγοντες, Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν· εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ. - "и говорили: "Разрушающий храм и в/за три дня отстраивающий [его], спаси Себя самого: если ты - Сын Бога, сойди (спустись) со креста"!
+
+# Если ты Сын Бога, сойди с креста.
+
+Люди не верили в то, что Иисус - Сын Бога, и поэтому требовали, чтобы Он доказал им это. Они ведь знали (как им казалось), что Он этого сделать не сможет! Альтернативный перевод: «если ты Сын Бога, то сойди с креста и докажи!» (См.: [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/27/41.md b/mat/27/41.md
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--- /dev/null
+++ b/mat/27/41.md
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+Кὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον - "Подобно и первосвященники глумились/надсмехались (над Ним) с книжниками и старейшинами (пресвитерами), говоря:".
+
+* В Византийских рукописях среди насмехавшихся над Иисусом были фарисеи. В Западных (более ранних) же рукописях - только первосвященники, книжники и старейшины.
+
+# Насмехаясь.
+
+См. прим. к ст. 29..
diff --git a/mat/27/42.md b/mat/27/42.md
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index 00000000..13bed7c6
--- /dev/null
+++ b/mat/27/42.md
@@ -0,0 +1,11 @@
+# Других спасал, а себя самого не может спасти.
+
+Здесь в словах иудейских лидеров звучит ирония: они видели, как Иисус спасал других, но смеялись над Ним из-за того, что Он не может спасти Себя. (См.: [[rc://*/ta/man/translate/figs-irony]]).
+
+# Он царь Израиля.
+
+Лидеры смеются над Иисусом. Они называют Его «Царём Израиля», но на самом деле не верят в то, что Он Царь. Альтернативный перевод: «Он говорит, что он царь Израиля» (См.: [[rc://*/ta/man/translate/figs-irony]]).
+
+# И мы поверим Ему.
+
+Букв.: "И мы поверим в Него". Это продолжение иронии со стороны иудейских светских и религиозных начальников. Они уже не раз требовали от Иисуса знамений, обещая, что поверят Ему, если увидят их (см. 12:38, 16:1).
diff --git a/mat/27/43.md b/mat/27/43.md
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index 00000000..6a76f24f
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+++ b/mat/27/43.md
@@ -0,0 +1,7 @@
+# Ведь он говорил: "Я Сын Бога".
+
+Это цитата внутри цитаты. Можно перевести прямую речь косвенной.
+
+Альтернативный перевод: «Ведь Он утверждал, что Он - Сын Бога» (См.: [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]]).
+
+Осознанно или неосознанно, но враги Иисуса цитировали Пс. 21:9. Если умышленно, то тем самым они искушали Иисуса, ведь как Сын Божий, Он действительно в любой момент мог сойти со креста. Если же они это делали неосознанно, то тем самым они относили слова Псалма к Иисусу. Тем не менее, они для себя хорошо усвоили (запомнили) то, что Иисус называл Себя Божьим Сыном.
diff --git a/mat/27/44.md b/mat/27/44.md
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index 00000000..3e0cffe4
--- /dev/null
+++ b/mat/27/44.md
@@ -0,0 +1,9 @@
+# Разбойники, которые были распяты с Ним.
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «разбойники, которых солдаты распяли вместе с Иисусом» (См.: [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Упрекали Его.
+
+Гл. ὀνειδίζω: укорять, упрекать, бранить, ругать, поносить, злословить, оскорблять.
+
+Иисусу было тяжело морально  из-за того, что оскорбления в Его адрес сыпались отовсюду: из толпы, от римских воинов и лидеров народа, даже от других осужденных.
diff --git a/mat/27/45.md b/mat/27/45.md
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index 00000000..d8193f36
--- /dev/null
+++ b/mat/27/45.md
@@ -0,0 +1,9 @@
+# От шестого часа до девятого
+
+«С полудня до трёх часов дня» или «от двенадцати до трёх часов дня».
+
+# По всей земле была тьма.
+
+По всему горизонту. По всей земле - это, возможно, преувеличение. Скорее всего, по всей земле Иудейской. Слово «тьма» - абстрактное имя существительное. Альтернативный перевод: «во всей стране потемнело». Скорее всего, приводя эту деталь казни Иисуса, Матфей показывает, что так сбылись Его собственные слова (см. 24:29, ср. Иоиль 2:10), а также слова древних пророков, особ. Ам. 8:9!
+
+Многие комментаторы воспринимают наступление тьмы здесь ещё и как атрибут богоявления (Втор. 4:11, 3Цар. 8:12).
diff --git a/mat/27/46.md b/mat/27/46.md
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index 00000000..a52fce9b
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+++ b/mat/27/46.md
@@ -0,0 +1,9 @@
+# Иисус громко закричал
+
+«Иисус громко воскликнул» или "Иисус закричал громким голосом".
+
+# «Эли! Эли! Лама савахфани?»
+
+Эти слова Иисус произнёс на Своём родном языке. Переводчики обычно оставляют эти слова так. (См.: [[rc://*/ta/man/translate/translate-transliterate]]).
+
+Иисус взывал к Богу словами первых строк Псалма 21 (ст. 2).
diff --git a/mat/27/47.md b/mat/27/47.md
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index 00000000..5fba1f9d
--- /dev/null
+++ b/mat/27/47.md
@@ -0,0 +1,3 @@
+τινὲς δὲ τῶν ἐκεῖ ἑστηκότων ἀκούσαντες ἔλεγον ὅτι Ἠλίαν φωνεῖ οὗτος - "Некоторые же из стоящих там говорили, что Илию зовёт Он/Этот".
+
+Это может говорить нам о том, что присутствующие либо не понимали, что он говорит, либо не понимали по-еврейски (римские солдаты).
diff --git a/mat/27/48.md b/mat/27/48.md
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index 00000000..cd8e5d35
--- /dev/null
+++ b/mat/27/48.md
@@ -0,0 +1,13 @@
+# Один из них.
+
+Скорее всего, это был один из солдат, стороживших Иисуса.
+
+# Губку.
+
+Это остов морского животного, хорошо впитывающий жидкости. В губке жидкость может храниться и потом выдавливаться наружу.
+
+# Наполнил её уксусом... дал Иисусу пить.
+
+Про слово "уксус" см прим. к ст. 34.
+
+Если это был обычный уксус (а не напиток из ст. 34), то такой жест выражал жестокость и желание ещё больше усугубить страдания Иисуса.
diff --git a/mat/27/49.md b/mat/27/49.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mat/27/49.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mat/27/50.md b/mat/27/50.md
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index 00000000..def91296
--- /dev/null
+++ b/mat/27/50.md
@@ -0,0 +1,7 @@
+# Испустил дух.
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Здесь «дух» означает то, что даёт человеку жизнь. Подразумевается, что Иисус умер.
+
+Альтернативный перевод: «Он умер, отдав дух Богу» или «Он выдохнул последнее дыхание» (См.: [[rc://*/ta/man/translate/figs-euphemism]]).
diff --git a/mat/27/51.md b/mat/27/51.md
new file mode 100644
index 00000000..a62d5a9d
--- /dev/null
+++ b/mat/27/51.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+С этого начинается рассказ о знамениях, которые сопровождали смерть Иисуса (ст. 51-56).
+
+# В этот момент
+
+Букв. с греч.: "И вот...".
+
+Опущенное в русском переводе слово «вот» здесь привлекает наше внимание к следующей далее информации. Также "вот", как бы, меняет одну сцену в повествовании на другую.
+
+# Завеса в храме разорвалась надвое.
+
+Завеса в храме разорвалась надвое.
+
+Гл. σχίζω (пассив): разрывать, раздирать, рассекать, разрубать, разверзать, прорывать; страд. также разделяться.
+
+Можно указать субъект действия. Альтернативный перевод: «Бог разорвал надвое завесу в храме».
+
+* Все глаголы в этом стихе употреблены в страдательном залоге, это указывает на то, что события произошли не сами по себе, но вмешался Сам Бог. В этом описании Матфея, безусловно, присутствует апокалиптический оттенок.
diff --git a/mat/27/52.md b/mat/27/52.md
new file mode 100644
index 00000000..a9e91df0
--- /dev/null
+++ b/mat/27/52.md
@@ -0,0 +1,15 @@
+# Гробницы открылись, и многие умершие святые воскресли.
+
+Можно указать субъект действия. Альтернативный перевод: «Бог открыл гробницы, и многие умершие святые воскресли». Гл. ἀνοίγω (пассив): открывать, отверзать, отворять, отпирать, вскрывать (печать).
+
+# Многие умершие святые воскресли.
+
+καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν· - букв.: "и многие тела усопших/умерших святых были воскрешены". Альт. перевод: «Бог оживил мёртвые тела многих умерших верующих людей».
+
+# Умершие.
+
+Гл. κοιμάω (пасс. прич.): спать,засыпать, усыпать; перен. почить, умереть.
+
+Букв.: «заснувшие» или «почившие». так было принято называть умерших. (См.: [[rc://*/ta/man/translate/figs-euphemism]]).
+
+Здесь также исполняются пророчества Ветхого Завета (см. Иез. 37:12-13, Дан. 12:1-2 и др.). Однако в ст. 53 Матфей даёт понять, что эти люди воскресли не во время смерти Иисуса, а после Его воскресения!
diff --git a/mat/27/53.md b/mat/27/53.md
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index 00000000..8384d23e
--- /dev/null
+++ b/mat/27/53.md
@@ -0,0 +1,5 @@
+# Выйдя... явились многим людям.
+
+Гл. ἐμφανίζω (пассив): 1. показывать, являть, представлять; 2. давать знать, объявлять, рассказывать; 3. высказывать (жалобу или обвинение), обвинять, жаловаться.
+
+Пассив "явились (были явлены) многим" можно передать и активной формой глагола: "И многие увидели их". Матфей описывает события в неясной последовательности (начиная со слов «Гробницы открылись» в 52-м стихе). После землетрясения, когда Иисус умер и открылись гробницы, 1) святые воскресли, а потом воскрес Иисус, после чего святые вошли в Иерусалим, где многие видели их; или 2) Иисус воскрес, потом святые воскресли и вошли в город, где многие видели их.
diff --git a/mat/27/54.md b/mat/27/54.md
new file mode 100644
index 00000000..e96a24f4
--- /dev/null
+++ b/mat/27/54.md
@@ -0,0 +1,9 @@
+# Начальник над сотней и сторожившие вместе с ним Иисуса.
+
+Сущ. ἑκατοντάρχης: сотник, начальник сотни. Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν - «Сотник и те, которые охраняли Иисуса...». Речь идёт о других солдатах, которые охраняли (несли стражу возле креста) Иисуса вместе с сотником.
+
+Альтернативный перевод: «другие солдаты, которые вместе с сотником сторожили Иисуса».
+
+# Он действительно был Сыном Бога.
+
+ἀληθῶς θεοῦ υἱὸς ἦν οὗτος - "Истинно Бога Сын есть Он".
diff --git a/mat/27/55.md b/mat/27/55.md
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index 00000000..2abe427a
--- /dev/null
+++ b/mat/27/55.md
@@ -0,0 +1,7 @@
+# Пришли за Иисусом из Галилеи и служили Ему.
+
+Речь идёт о женщинах-последователях (учениках) Иисуса, которые пришли за Ним из самой Галилеи и заботились о Нём.
+
+Гл. ἀκολουΘέω:1. следовать (за), становиться последователем, идти вслед (за); 2. подражать, сообразовываться.
+
+Гл. διακονέω: 1. прислуживать (за столом), обслуживать, подавать (на стол); 2. служить, нести службу или служение; 3. заботиться, печься, оказывать услуги, помогать; 4. быть диаконом, нести служение диакона.
diff --git a/mat/27/56.md b/mat/27/56.md
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+# Среди них были.
+
+Матфей не постеснялся включить список женщин, которые помогали Иисусу и поддерживали Его до конца, хотя в еврейской культуре женщине в обществе отводили менее значимое (чем сегодня) место.
+
+# И мать сыновей Заведея.
+
+Или: «мать Иакова и Иоанна» или «жена Зеведея».
diff --git a/mat/27/57.md b/mat/27/57.md
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+++ b/mat/27/57.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+Связующее утверждение: Здесь начинается рассказ о погребении Иисуса (ст. 57-66).
+
+# Из Аримафеи.
+
+ἉριμαΘαία: Аримафея (город на севере Иудеи, недалеко от Иерусалима).
+
+# Который тоже учился у Иисуса.
+
+ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ - "Который и он обучался у Иисуса".
+
+Матфей подчёркивает, что и Иосиф был учеником Иисуса. То, что Иисуса положат во гробе у богатого, тоже можно считать исполнением слов пророка Исайи (53:9).
diff --git a/mat/27/58.md b/mat/27/58.md
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+# Пилат приказал отдать тело
+
+Или: «Пилат приказал солдатам отдать тело Иисуса Иосифу».
diff --git a/mat/27/59.md b/mat/27/59.md
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index 00000000..efa41b0f
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+++ b/mat/27/59.md
@@ -0,0 +1,7 @@
+# В чистое полотно.
+
+Сущ. σινδών: тонкое полотно, плащаница (льняное полотно, используемое для заворачивания мертвых тел), покрывало (из тонкого полотна).
+
+Прил. καΘαρός: чистый, очищенный.
+
+Скорее всего, имеется в виду, что оно было новое, до этого никогда не использованное.
diff --git a/mat/27/60.md b/mat/27/60.md
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+++ b/mat/27/60.md
@@ -0,0 +1,7 @@
+# Которую высек в скале.
+
+Подразумевается, что у Иосифа были работники, которые высекли для него гробницу в скале. (См.: [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Привалив большой камень.
+
+Наверное, другие люди помогали Иосифу привалить камень. (См.: [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mat/27/61.md b/mat/27/61.md
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+++ b/mat/27/61.md
@@ -0,0 +1,5 @@
+# Напротив гробницы.
+
+Получается так, что они везде следовали за Иисусом, а потом - и за Его телом.
+
+Или: «С другой стороны от гробницы».
diff --git a/mat/27/62.md b/mat/27/62.md
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+++ b/mat/27/62.md
@@ -0,0 +1,15 @@
+# На следующий день после пятницы.
+
+Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν - "На следующий день, который есть после Приготовления". Сущ. παρασκευή: 1. снаряжение; 2. приготовление (день в который Иудеи делали все необходимые приготовления для празднования субботы или другого праздника); день приготовления.
+
+В пятницу люди готовились к субботе.
+
+# Собрались... у Пилата.
+
+Гл. συνάγω (пассив): 1. собирать, убирать, захватывать; 2. принимать или приглашать (как гостя); 3. вести, сводить.
+
+Букв.: "были собраны к Пилату".
+
+Альт. перевод: «Опять пришли на встречу с Пилатом». или "Провели встречу с Пилатом".
+
+Надо сказать, что придя к Пилату, они нарушили субботу, о которой так заботились и осуждали Иисуса не раз за её нарушение.
diff --git a/mat/27/63.md b/mat/27/63.md
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+++ b/mat/27/63.md
@@ -0,0 +1,7 @@
+# Тот обманщик, когда ещё был жив.
+
+Прил. πλάνος: вводящий в заблуждение, обманчивый, обольщающий; как сущ. обманщик, обольститель. Или: «Когда Иисус, тот обманщик, был ещё жив».
+
+# Сказал: "Через три дня воскресну".
+
+Это цитата внутри цитаты. Можно перевести прямую речь косвенной. Альтернативный перевод: «Он сказал, что через три дня воскреснет» (См.: [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]]).
diff --git a/mat/27/64.md b/mat/27/64.md
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index 00000000..df1d7117
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+++ b/mat/27/64.md
@@ -0,0 +1,19 @@
+# Прикажи охранять гробницу.
+
+Или: «Прикажи своим солдатам охранять гробницу»
+
+# Его ученики, придя ночью, не украли его.
+
+Или: «Его ученики, придя ночью, не украли Его тело».
+
+# Его ученики... сказали народу, что он воскрес из мёртвых.
+
+Можно использовать прямую речь, как в оригинале. Альтернативный перевод: «его ученики... сказали народу: "Он воскрес из мёртвых"» (См.: [[rc://*/ta/man/translate/figs-quotesinquotes]] и [[rc://*/ta/man/translate/figs-quotations]]).
+
+# Из мёртвых.
+
+Т.е. из всех умерших. Подразумевается возвращение из мира мёртвых (Шеола) в мир живых.
+
+# Тогда последний обман будет хуже первого.
+
+Подразумеваемую информацию можно подать ясно. Альтернативный перевод: «и если они обманут народ, заставив людей в это поверить, то этот обман будет ещё хуже, чем когда они убеждали людей в том, что Он - Мессия» (См.: [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mat/27/65.md b/mat/27/65.md
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+++ b/mat/27/65.md
@@ -0,0 +1,7 @@
+# Стражники.
+
+Букв.: κουστωδία: стража (отряд римских солдат, охранявший что-либо).
+
+Эта группа стражников состояла из 4-16 солдат.
+
+По всей видимости, Пилат указывает на храмовую стражу.
diff --git a/mat/27/66.md b/mat/27/66.md
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+++ b/mat/27/66.md
@@ -0,0 +1,13 @@
+# Οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον, σφραγίσαντες τὸν λίθον, μετὰ τῆς κουστωδίας. - букв.: "Они же отправившиеся упрочили гробницу, опечатавшие камень, со стражей".
+
+# Приложили к камню печать.
+
+Гл. σφραγίζω: запечатывать, обеспечивать сохранность с помощью печати, прилагать печать, отмечать печатью, скрывать.
+
+Возможные значения: 1) они обвязали камень проволокой и прикрепили её к скале по обе стороны гробницы; 2) они поставили печати на стыке между камнем и скалой по обе стороны, чтобы следить за целостностью.
+
+# Поставили у гробницы стражников
+
+Сущ. κουστωδία: стража (отряд римских солдат, охранявший что-либо).
+
+Альтернативный перевод: «велели солдатам стоять в таком месте, чтобы не допустить никого к гробнице». Религиозные иудейские лидеры сделали всё, чтобы никто не проник в гробницу, где лежал Иисус.
diff --git a/mat/27/intro.md b/mat/27/intro.md
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+++ b/mat/27/intro.md
@@ -0,0 +1,23 @@
+# Матфея 27 Общие замечания
+
+## Особые понятия в этой главе
+
+### «отвели Его к Пилату, правителю»
+
+Иудейским лидерам пришлось просить разрешения у римского правителя Понтия Пилата на убийство Иисуса. Римский закон не разрешал им самим предать Его смерти. Пилат хотел отпустить Иисуса, но они потребовали отпустить вместо Него ужасного преступника по имени Варавва.
+
+### Гробница
+
+Гробница, в которой был погребён Иисус ([Мат. 27:60](../../mat/27/60.md)), была одной из гробниц, в которых богатые иудеи хоронили своих родственников. Она была высечена в скале. Внутри гробницы с одной стороны было место, куда клали тело покойного, предварительно намазав его ароматными маслами и завернув в полотно. Потом ко входу в гробницу приваливали огромный камень, чтобы никто не видел, что внутри, и не мог зайти внутрь.
+
+## Важные фигуры речи в этой главе
+
+### Сарказм
+
+Солдаты с насмешкой говорили: «Радуйся, Иудейский Царь!» ([Мат. 27:29](../../mat/27/29.md)). Они не думали, что Иисус на самом деле Иудейский Царь. (См.: [[rc://*/ta/man/translate/figs-irony]])
+
+## Ссылки:
+
+  * **[Матфея 27:01 Примечание](./01.md)**
+
+**[<<](../26/intro.md) | [>>](../28/intro.md)**
diff --git a/mat/28/01.md b/mat/28/01.md
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+# Связующее утверждение:
+
+Эта глава рассказывает о воскресении Иисуса из мёртвых.
+
+# По окончании субботы, на рассвете первого дня недели.
+
+Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων - "После субботы/по окончании субботы/по прошествии субботы, на рассвете, в первый день (после) субботы". ὀψέ: 1. поздно (вечером); 2. после, по прошествии. ἐπιφώσκω: рассветать, наступать (о дне).
+
+# Мария Магдалина и другая Мария.
+
+Μαγδαληνή: Магдалина (букв. женщина из Магдалы; прозвище одной из Марий). Или: «И другая женщина по имени Мария». Это Мария, мать Иакова и Иосифа (см. Мат. 27:56).
diff --git a/mat/28/02.md b/mat/28/02.md
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+++ b/mat/28/02.md
@@ -0,0 +1,13 @@
+# Вдруг/Внезапно.
+
+Лучше перевести греч. καὶ ἰδοὺ "И вот" (максимально близко к оригиналу).
+
+При помощи этой фразы Матфей меняет акцент повествования, фокус внимания переводится на новую сцену. Не совсем понятно, все события, описанные со 2 по 6 стихи, происходили при женщинах, или до их появления.
+
+# Произошло сильное землетрясение, потому что ангел Господа спустился... отвалил камень.
+
+καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας - "И вот землетрясение случилось великое / сильное". σεισμός: тряска, землетрясение, волнение (если на море). ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον - "Ангел ибо (потому что) Господа (Господень) спустился с небес и подошел (пришел), отвалил (откатил) камень". Возможные значения: 1) землетрясение произошло потому, что ангел сошёл и отвалил камень; или 2) все эти события произошли одновременно. 3) Они никак между собой не связаны.
+
+# И сел на нем.
+
+κάΘημαι: садиться, сидеть; перен. оставаться, жить, обитать, пребывать. "И сел", или: "И сидел" на нем (когда женщины подошли).
diff --git a/mat/28/03.md b/mat/28/03.md
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+++ b/mat/28/03.md
@@ -0,0 +1,11 @@
+# Его вид
+
+ἦν δὲ ἡ εἰδέα αὐτοῦ - "Был же вид его". "Его" означает вид ангела.
+
+# Как молния.
+
+ἀστραπή: молния. В Мат. 24 Иисус сравнивает Свой второй приход с приходом молнии. Альтернативный перевод: «был как молния (См.: [[rc://*/ta/man/translate/figs-simile]]).
+
+# Одежда была белой, как снег. ἔνδυμα: одежда, одеяние, покров.
+
+Это сравнение, которое подчёркивает, какой яркой и белой была одежда ангела. (См.:[[rc://*/ta/man/translate/figs-simile]]). Описание внешнего вида ангела напоминает сцену преображения Иисуса (17:2, ср. Дан. 10:6), а также другие теофании (богоявления), [см., напр., Дан. 7:9].
diff --git a/mat/28/04.md b/mat/28/04.md
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--- /dev/null
+++ b/mat/28/04.md
@@ -0,0 +1,3 @@
+# Испугавшись его ...стали как мёртвые.
+
+ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί - "От страха/испугавшись его (ангела) были так потрясены стражники и (что) стали (сделались) как мертвые." σείω (пассив): трясти, потрясать, качать, колебать; страд. трястись, приходить в трепет, приходить в смятение или волнение. Парафраз: "Стражники, охранявшие могилу (гробницу) Иисуса, были настолько напуганы, что впали в оцепенение". Возможно, что солдаты упали на землю или сидели, не двигаясь.
diff --git a/mat/28/05.md b/mat/28/05.md
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index 00000000..9d44e541
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+++ b/mat/28/05.md
@@ -0,0 +1,11 @@
+# Но ангел, обратившись к женщинам.
+
+Возможно, что все вышеописанное произошло при них. Возможно и такое понимание: ангел обратился к «Марии Магдалине и Марии Иаковлевой». ἀποκρίνομαι (причастие): отвечавший, отвечающий. Буквально: "Отвечавший / отвечающий же ангел сказал женщинам:"
+
+# Не бойтесь.
+
+μὴ φοβεῖσθε ὑμεῖς - "Не бойтесь вы".
+
+# Распятого.
+
+εσταυρωμένον (пассив) от σταυρόω: распинать на кресте. Альтернативный перевод: «Которого распяли».
diff --git a/mat/28/06.md b/mat/28/06.md
new file mode 100644
index 00000000..18e39e13
--- /dev/null
+++ b/mat/28/06.md
@@ -0,0 +1,7 @@
+# Он воскрешён, как и сказал.
+
+ηγέρθη (пассив) от ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср.з. вставать, подниматься, восставать. Парафраз: "Он был воскрешён Богом".
+
+# Где лежал Господь.
+
+В ранних (западных) греч. рукописях слова "Господь" нет, оно есть только в более поздних (Византийских) рукописях.
diff --git a/mat/28/07.md b/mat/28/07.md
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index 00000000..358b80da
--- /dev/null
+++ b/mat/28/07.md
@@ -0,0 +1,17 @@
+# Пойдите и расскажите Его ученикам, что Он воскрес из мёртвых и будет ждать вас в Галилее. Там и увидите Его.
+
+ταχύ: скоро, быстро, вскоре, поспешно, немедленно. πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ - "Пойдите и поведайте (расскажите) ученикам Его".
+
+ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν - "Что воскрешён из мертвых (Христос)".
+
+καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν - "И вот, идет впереди вас в Галилею".
+
+προάγω: 1. перех.выводить, вести вперед, приводить перед; 2. неперех. идти впереди, предварять, предшествовать.
+
+Альтернативный перевод: «быстро пойдите и скажите Его ученикам:
+
+"Он (Христос) воскрес из мёртвых и уже идет впереди вас в Галилею.
+
+# Как я сказал вам.
+
+ἰδού, εἶπον ὑμῖν. - "Вот (или "смотрите!"), как я сказал вам". Возможно, ангел заверяет их, что будет в точности так, как он сказал. Возможно, это наказ не забыть сказанное.
diff --git a/mat/28/08.md b/mat/28/08.md
new file mode 100644
index 00000000..b0fa84ab
--- /dev/null
+++ b/mat/28/08.md
@@ -0,0 +1,11 @@
+# Немедленно выйдя из гробницы.
+
+Καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου - "И выйдя быстро из гробницы".
+
+# Со страхом и великой радостью.
+
+μετὰ φόβου καὶ χαρᾶς μεγάλης - "Со страхом и радостью великой (огромной)."
+
+# Они.
+
+См. Мат. 28:1. Женщины без промедления делают то, что им велит ангел: бегут, чтобы сообщить хорошую новость ученикам.
diff --git a/mat/28/09.md b/mat/28/09.md
new file mode 100644
index 00000000..5f9481bc
--- /dev/null
+++ b/mat/28/09.md
@@ -0,0 +1,19 @@
+# И вот.
+
+Выражение «И вот» здесь привлекает внимание читателя/слушателя к следующей далее удивительной информации. Возможно, в вашем языке для этого имеется особый способ. Когда они шли, чтобы рассказать Его ученикам. В NA28 эта фраза отсутствует, она присутствует в Византийских (более поздних) рукописях.
+
+Встретился / на встречу.
+
+καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· χαίρετε - "И вот, Иисус встретился (шел на встречу) им, говоря: Радуйтесь"!
+
+ὑπαντάω: встречать, идти навстречу.
+
+"Радуйтесь!" - это (χαίρω радоваться; в повел. накл. употр. в приветствиях и др. обращениях) приветствие.
+
+# Ухватились за Его ноги и поклонились Ему.
+
+ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ - «Обхватили Его ноги и поклонились Ему».
+
+κρατέω: овладевать, захватывать, брать, схватывать, обхватывать.
+
+προσκυνέω: поклоняться, кланяться, воздавать почесть, упав на колени поклониться до земли. Этот жест со стороны женщин выражал преданность Иисусу, но также и тот факт, что Иисус воскрес в физическом теле, за которое можно было ухватиться!
diff --git a/mat/28/10.md b/mat/28/10.md
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+# Не бойтесь.
+
+См. прим. к 28:5.
+
+# Моим братьям.
+
+ἀδελφοῖς μου - Или: "Моим ученикам". Это выражение напоминает читателям о том, чему учил Иисус: тот, кто следует за Ним, тот и входи в Его семью (см. 12:46-50, 18:15).
diff --git a/mat/28/11.md b/mat/28/11.md
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+# Связующее утверждение:
+
+Здесь начинается рассказ о реакции иудейских религиозных лидеров на весть о воскресении Иисуса.
+
+# По дороге.
+
+Πορευομένων δὲ αὐτῶν - букв. "Шедшие же они", или: "Пока они шли", "Когда они шли".
+
+# Они.
+
+См. Мат. 28:1 и 8.
+
+# Несколько стражников.
+
+τινες τῆς κουστωδίας - "Некоторые стражи", или: "Некоторые из стражников".
+
+# Сообщили первосвященникам обо всем, что случилось.
+
+ἀπήγγειλαν τοῖς ἀρχιερεῦσιν - "Рассказали (поведали / сообщили / доложили" о том, что камень отвален, Иисуса в гробнице нет. Матфей изображает два события одновременно: женщины идут в Иерусалим сообщить ученикам о воскресении Иисуса; стражники тоже идут в Иерусалим сообщить первосвященнику ту же самую весть.
diff --git a/mat/28/12.md b/mat/28/12.md
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+++ b/mat/28/12.md
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+# Посовещавшись со старейшинами.
+
+"Они, собравшись со старейшинами и приняв решение, достаточно денег (сребреников) дали солдатам".
+
+# Они.
+
+"Священники".
+
+# Денег.
+
+В греч. "серебро" или "серебреники".
diff --git a/mat/28/13.md b/mat/28/13.md
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+++ b/mat/28/13.md
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+# Скажите, что его ученики пришли... когда вы спали
+
+Откуда у Матфея эта информация не известно. Возможно он тоже, как и Лука собирал сведения у разных людей, прежде чем написать книгу.
+
+В оригинале использована цитата внутри цитаты. Если в вашем языке это приемлемо, вы тоже можете подать цитату внутри цитаты.
+
+Альтернативный перевод: «Скажите людям: "Ученики Иисуса пришли... когда мы спали"» (См.: [[rc://*/ta/man/translate/writing-quotations]] и [[rc://*/ta/man/translate/figs-quotations]])
+
+# Украли.
+
+κλέπτω: красть, воровать, похищать.
diff --git a/mat/28/14.md b/mat/28/14.md
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+++ b/mat/28/14.md
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+# Если слух об этом дойдёт до правителя
+
+Или: «Если правитель услышит, что вы спали, когда ученики Иисуса украли Его тело».
+
+# Правителя.
+
+ἡγεμών: предводитель, глава, вождь, наместник, правитель. Или: «Пилата» (см. Мат. 27:2).
+
+# Мы убедим его и избавим вас от неприятностей.
+
+Или: «Не беспокойтесь. Мы уговорим его не наказывать вас», потому что ваша вина здесь минимальна. Это все эти ученики Христа.
diff --git a/mat/28/15.md b/mat/28/15.md
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+++ b/mat/28/15.md
@@ -0,0 +1,9 @@
+# Они же взяли деньги и поступили так, как были научены.
+
+οἱ δὲ λαβόντες τὰ ἀργύρια ἐποίησαν ὡς ἐδιδάχθησα - "Они же (стражники), взяв серебро, сделали (так), как были научены". ἀργύριον: 1. серебро; 2. серебряные деньги. εδιδάχθησαν (пассив) от διδάσκω: учить, обучать, научать, поучать, наставлять. Альтернативный перевод: «поступили так, как научили их первосвященники и старейшины».
+
+# Рассказ же об этом был распространён среди Иудеев и дошёл до этого времени.
+
+καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας] - "И было распространено (разглашено) слово это (эта весть) среди иудеев до сегодня (до сего дня)".
+
+Парафраз: «Многие иудеи услышали этот рассказ и продолжают распространять его по сей день».
diff --git a/mat/28/16.md b/mat/28/16.md
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+++ b/mat/28/16.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Связующее утверждение: С этого начинается рассказ о встрече Иисуса со Своими учениками после воскресения и Его "Великом поручении".
+
+# В Галилею, на гору.
+
+Иисус и ангел оба говорили о Галилее, но никто из них не говорил про гору. εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος - "В Галилею, на гору".
+
+Γαλιλαία: Галилея - область в северной Палестине.
+
+# Куда велел им Иисус.
+
+τάσσω: 1. ставить или назначать (на должность); 2. устанавливать, определять, повелевать, постановить.
+
+По всей видимости, Матфей приводит не все слова, которые были сказаны ранее женщинам ангелом и самим Иисусом. Из других евангелий мы знаем, что по своём воскресении Иисус встречался с учениками (и мог сказать, куда именно они должны явиться в Галилее). Матфей же об этих встречах не говорит.
diff --git a/mat/28/17.md b/mat/28/17.md
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+++ b/mat/28/17.md
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+# Поклонились Ему.
+
+См. 28:9.
+
+# Некоторые же засомневались.
+
+διστάζω: сомневаться, колебаться, быть в нерешительности. Одни ученики поклонились и приняли Его, а другие засомневались, а Он ли это? Возможные значения: 1) все они поклонились Иисусу, даже хотя некоторые сомневались; или 2) некоторые поклонились Иисусу, другие же не поклонились Ему, потому что сомневались.
diff --git a/mat/28/18.md b/mat/28/18.md
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+++ b/mat/28/18.md
@@ -0,0 +1,11 @@
+# Мне дана вся власть
+
+ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς - "Дана (пассив) Мне всякая власть (сила, авторитет) на небесах и на земле".
+
+ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Альтернативный перевод: «Мой Отец (Бог) дал Мне всю власть».
+
+# В небесах и на земле.
+
+То есть, везде. Здесь слова «небеса» и «земля» употреблены вместе и, следовательно, означают всё в небесах и на земле. Здесь можно усмотреть отсылку на пророчество Даниила, где описывается слава Сына Человеческого (см. Дан. 7:14).
diff --git a/mat/28/19.md b/mat/28/19.md
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+++ b/mat/28/19.md
@@ -0,0 +1,9 @@
+# Идите, научите все народы.
+
+πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη - "Итак, идя (причастие) учите (повелительное наклонение) все народы" или "Итак, пойдя, сделайте (Моими) учениками все народы". μαΘητεύω: 1. перех. готовить (или приобретать) учеников, учить, научать; 2. неперех. быть учеником. Здесь «все народы» означает всех людей (включая неевреев!).
+
+Альтернативный перевод: «идя, учите людей во всех народах» (См.: [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Крестя во имя Отца, Сына и Святого Духа.
+
+βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος. Здесь «крестить во имя» означает крестить во имя / с властью Троицы. Троица, впервые у Матфея представлена вся, в полном составе.
diff --git a/mat/28/20.md b/mat/28/20.md
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+++ b/mat/28/20.md
@@ -0,0 +1,15 @@
+# Уча их соблюдать все, что Я велел вам.
+
+διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν - "Уча их исполнять (соблюдать) все, сколько/как Я повелел вам".
+
+διδάσκοντες (причастие / деепричастие) от διδάσκω: учить, обучать, научать, поучать, наставлять.
+
+τηρέω: охранять, оберегать, стеречь, блюсти, содержать под стражею; перен. соблюдать, хранить, исполнять. ἐντέλλομαι: приказывать, повелевать, заповедовать, давать указания.
+
+# Я с вами до конца веков.
+
+καὶ ἰδοὺ ἐγὼ μεθ’ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος - "И вот, Я с вам есть все дни до окончания веков". И вот - «Смотрите», «Послушайте» или «Обратите внимание на то, что Я вам скажу». συντέλεια: завершение, окончание, кончина, конец.
+
+αἰών: 1. век (жизнь человека, поколение), эпоха, эра; 2. вечность, неопределенно долгий период времени; 3. мир, вселенная; 4. мирская система, обычай (этого мира), сей век.
+
+Интересно то, что фразой "Я с вами" Иисус показывает, что отныне Он (Бог) будет с учениками. В этом раскрываются и исполняются ветхозаветные чаяния относительно Божьего присутствия ("Имману-Эль - "С нами Бог", ср. Матфея 1:22-23, 18:20).
diff --git a/mat/28/intro.md b/mat/28/intro.md
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+# Матфея 28 Общие замечания
+
+## Особые понятия в этой главе
+
+### Гробница
+
+Гробница, в которой был погребён Иисус ([Мат. 28:1](https://v-mast.com/mat/28/01.md)), была одной из гробниц, в которых богатые иудеи хоронили своих родственников. Она была высечена в скале. Внутри гробницы с одной стороны было место, куда клали тело покойного, предварительно намазав его ароматными маслами и завернув в полотно. Потом ко входу в гробницу приваливали огромный камень, чтобы никто не видел, что внутри, и не мог зайти внутрь.
+
+### Великое поручение
+
+### «научите все народы»
+
+Последние два стиха ([Мат. 28:19-20](https://v-mast.com/events/translator-tn/19.md)) обычно называют «Великим поручением», так как они содержат очень важное повеление, данное всем христианам. Задача всех христиан - сделать людей учениками Иисуса Христа, познакомить с Ним!
+
+Прочие возможные трудности перевода в этой главе
+
+### Господний Ангел
+
+Все евангелисты - Матфей, Марк, Лука и Иоанн писали об ангелах в белой одежде и женщинах около гробницы Иисуса. В двух Евангелиях эти ангелы названы «мужами», но это связано лишь с тем, что они на вид напоминали людей. Два евангелиста писали о двух ангелах, а другие два евангелиста - только об одном ангеле. Лучше всего переводить каждый из этих текстов так, как он подан в ULB, не пытаясь согласовать между собой все тексты. (См.: [Мат. 28:1-2](https://v-mast.com/mat/28/01.md); [Марк 16:5](https://v-mast.com/mrk/16/05.md); [Лука 24:4](https://v-mast.com/luk/24/04.md); [Иоанн 20:12](https://v-mast.com/jhn/20/12.md))
+
+## Ссылки:
+
+  * **[Матфея 28:01 Примечание](https://v-mast.com/events/translator-tn/01.md)**
+
+**[<<](https://v-mast.com/events/21/intro.md) |**
diff --git a/mat/front/intro.md b/mat/front/intro.md
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+++ b/mat/front/intro.md
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+# Введение в Евангелие от Матфея
+
+## Часть 1: Общее введение
+
+### Структура Евангелия от Матфея
+
+  1. Рождение Иисуса Христа и начало Его служения (1:1–4:25)
+  2. Нагорная проповедь Иисуса (5:1–7:28)
+  3. Иисус являет Божье Царство в исцелениях (8:1–9:34)
+  4. Иисус учит о миссии и Царстве (9:35–10:42)
+  5. Иисус учит о Евангелии Царства Бога. Начало противостояния против Иисуса. (11:1–12:50)
+  6. Притчи Иисуса учит Царстве Бога (13:1–52)
+  7. Продолжение противостояния против Иисуса и непонимания Царства Бога (13:53–17:57)
+  8. Иисус учит о жизни в Царстве Бога (18:1–35)
+  9. Иисус служит в Иудее (19:1–22:46)
+ 10. Иисус учит о последнем суде и спасении (23:1–25:46)
+ 11. Распятие, смерть и воскресение Иисуса (26:1–28:19)
+
+### О чём Евангелие от Матфея?
+
+Евангелие от Матфея - одно из четырёх Евангелий, то есть новозаветных книг, в которых описывается жизнь Иисуса Христа. Авторы Евангелий писали о разных аспектах личности и деяний Иисуса. Матфей показал, что Иисус - Мессия, через Которого Бог спасёт Израиль. Матфей часто объяснял, что Иисус исполнил ветхозаветные пророчества о Мессии. Это может указывать на то, что он обращался прежде всего к иудейским читателям. (См.: [[rc://*/tw/dict/bible/kt/christ]])
+
+### Как переводить название этой книги?
+
+Переводчики могут дать этой книге традиционное название «Евангелие от Матфея» или более толковательное название, такое как «Добрая весть об Иисусе, написанная Матфеем» (См.: [[rc://*/ta/man/translate/translate-names]])
+
+### Кто написал книгу Евангелия от Матфея ?
+
+В самой книге не указано имя автора. Однако с раннехристианских времён большинство христиан учили, что эту книгу написал Апостол Матфей.
+
+## Часть 2: Важные религиозные и культурные понятия
+
+### Что такое «Царство Небесное»?
+
+Матфей говорил о Царстве Небесном так же, как другие евангелисты - о Царстве Бога. Царство Небесное означает правление Бога над всеми людьми и всем творением повсюду. Те, кого Бог примет в Своё Царство, будут блаженными. Они будут вечно жить с Богом.
+
+### В чём заключались методы проповеди Иисуса?
+
+Народ считал Иисуса раввином. Раввин - это учитель Божьего закона. Иисус учил способом, похожим на других религиозных учителей в Израиле. У Него были последователи, называемые учениками, и Он часто говорил притчами. Притчи - это истории с моральным уроком. (См.: [[rc://*/tw/dict/bible/kt/lawofmoses]], [[rc://*/tw/dict/bible/kt/disciple]] и [[rc://*/tw/dict/bible/kt/parable]])
+
+## Часть 3: Важные переводческие проблемы
+
+### Что такое синоптические Евангелия?
+
+Евангелия от Матфея, от Марка и от Луки называются синоптическими Евангелиями, так как имеют много похожих текстов. Слово «синоптика» означает «видеть вместе».
+
+Одинаковые или почти одинаковые тексты считаются «параллельными». При переводе параллельных текстов переводчики должны использовать одни и те же или очень близкие слова.
+
+### Почему Иисус называет Себя «Сыном Человеческим»?
+
+Иисус в Евангелиях называет Себя «Сыном Человеческим». Это ссылка на Даниила 7:13-14, где говорится о некоем «сыне человеческом», то есть о том, кто на вид был как человек. Бог дал сыну человеческому власть вечно править над всеми народами. Все люди будут вечно поклоняться Ему.
+
+Иудеи времён Иисуса никого не называли «Сыном Человеческим». Поэтому Иисус называл Себя так, чтобы они могли понять, Кто Он на самом деле. (См.: [[rc://*/tw/dict/bible/kt/sonofman]])
+
+Выражение «Сын Человеческий» может трудно переводиться на многие языки, так как читатели могут неправильно понять смысл этого выражения. Во избежание неправильного понимания, можно объяснить значение этого выражения в сноске.
+
+### Какие серьёзные проблемы имеются в тексте Евангелия от Матфея?
+
+Поданные ниже стихи имеются в более старых версиях Библии, но не включены в большинство современных версий.
+
+  * «Благословляйте проклинающих вас, делайте добро ненавидящим вас» (5:44)
+  * «Ведь Твоё Царство, сила и слава вовеки. Аминь» (6:13)
+  * «Но этот демон изгоняется только молитвой и постом» (17:21)
+  * «Потому что Сын Человеческий пришел, чтобы спасти то, что было потеряно» (18:11)
+  * «Много званых, но мало избранных» (20:16)
+  * «Горе вам, лицемерные книжники и фарисеи! Потому что объедаете дома вдов и долго лицемерно молитесь. Поэтому получите ещё большее осуждение» (23:14)
+
+Переводчикам рекомендуется не включать эти тексты. Впрочем, если в народе переводчика используются более старые версии Библии, в которых эти тексты есть, то лучше их включить. Лучше подавать их в квадратных скобках ([]), чтобы показать, что в оригинале Евангелия от Матфея их скорее всего не было. (См.: [[rc://*/ta/man/translate/translate-textvariants]])
diff --git a/mic/01/01.md b/mic/01/01.md
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+++ b/mic/01/01.md
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+# Общая информация:
+
+Господь обращается к народу Израиля. Данное пророчество написано в поэтической форме (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Слово Господа, которое было к Михею
+
+Это идиома, означающая, что пророк получил послание от Бога. Альтернативный перевод: "Господь обратился к Михею" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Господа
+
+Или "Яхве" - именно под таким именем Господь открывался людям Ветхого Завета. См. страницу translationWord о том, как его переводить.
+
+# из Морасфы
+
+Речь идёт о городе Морасфа, находившемся в Иудее (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# во времена иудейских царей Иоафама, Ахаза и Езекии
+
+"во времена правления царей Иоафама, Ахаза и Езекии над Иудеей"
+
+# которое ему было открыто
+
+"которое было дано ему в видении"
diff --git a/mic/01/02.md b/mic/01/02.md
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+++ b/mic/01/02.md
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+# Общая информация:
+
+В 1:2-7 речь идёт о Божьем суде над Самарией.
+
+# Слушайте, все народы! Внимательно слушай, земля, и всё, что её наполняет!
+
+С этих слов начинается пророчество Михея. Он обращается к народу Самарии так, будто бы это был народ всей земли, способный его услышать (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
diff --git a/mic/01/03.md b/mic/01/03.md
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--- /dev/null
+++ b/mic/01/03.md
@@ -0,0 +1,11 @@
+# Он спустится и наступит на высоты земли
+
+Михей сравнивает Господа с могучим воином, сходящем с небес и марширующим по вершинам гор (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# спустится и наступит
+
+"сойдёт и пойдёт, "
+
+# на высоты земли
+
+"по горам"
diff --git a/mic/01/04.md b/mic/01/04.md
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--- /dev/null
+++ b/mic/01/04.md
@@ -0,0 +1,3 @@
+# под Ним растают горы, долины распадутся как воск от огня, как воды, льющиеся с крутизны
+
+Михей сравнивает Господа с твёрдым горячим телом, способным растопить землю во время Своего передвижения. Альтенативный перевод: "Он сокрушит горы и разрушит долины, когда будет идти по ним; Он их уничтожит, и они навсегда исчезнут" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/01/05.md b/mic/01/05.md
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--- /dev/null
+++ b/mic/01/05.md
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+# Всё это — из-за беззакония Иакова и греха дома Израиля
+
+Под "домом" подразумевается народ Израиля (речь не идёт о семье, проживающей в определённом доме). Альтернативный перевод: "потому что народ Израиля согрешил передо Мной" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Всё это
+
+"Божий суд произойдёт из-за"
+
+# От кого беззаконие Иакова?
+
+Под "Иаковом" имеются в виду его потомки, живущие в Северном Израильском царстве (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Разве не от Самарии?
+
+Самария - это метонимия всего того зла, которое в ней происходило. Михей употребляет риторический вопрос, чтобы подчеркнуть, что жители Самарии знали правду. Вместо вопроса можно использовать утверждение: "Всем известно, что это из-за Самарии" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Кто устроил высоты в Иудее?
+
+Высоты - конкретные места на возвышенностях, для поклонения идолам  Под "Иудеей" - её жители. Альтернативный перевод: "Куда народ Иудеи ходит поклоняться идолам?" (см. [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Разве не Иерусалим?
+
+Под "Иерусалимом" подразумевается всё зло, которое там происходило. Михей использует риторический вопрос, чтобы подчеркнуть, что жители этого города знают правду о своём состоянии. Вместо вопроса можно использовать утверждение: "Все знают, что это сделал Иерусалим!" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mic/01/06.md b/mic/01/06.md
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--- /dev/null
+++ b/mic/01/06.md
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+# За это сделаю Самарию
+
+"За это Я сделаю Самарию" (это слова Господа).
+
+# Её камни высыплю в долину, обнажу её основания
+
+Господь говорит о Самарии, как о женщине. Альтернативный перевод: "Обломки этого города будут рассыпаны по долине, и обнажатся фундаменты его зданий" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Её камни высыплю
+
+Речь идёт о Самарии.
diff --git a/mic/01/07.md b/mic/01/07.md
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index 00000000..91a2e48e
--- /dev/null
+++ b/mic/01/07.md
@@ -0,0 +1,19 @@
+# Все её языческие божества будут разбиты, вся её плата за разврат будет сожжена огнём. Я отдам на разрушение всех её идолов
+
+Господь говорит о жителях Самарии, как о женщине. Альтернативный перевод: "Все ваши языческие божества будут разбиты, вся плата за ваш разврат будет сожжена огнём. Я отдам на разрушение всех ваших идолов" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Все её языческие божества будут разбиты
+
+Здесь можно употребить действительный залог: "Я разобью все языческие божества" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# вся её плата за разврат будет сожжена огнём
+
+Здесь также можно употребить действительный залог: "сожгу огнём все дары, которые она принимала" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# вся её плата
+
+"деньги, которые люди ей платили"
+
+# она собирала их за счёт платы за разврат, и они будут возвращены как плата за разврат
+
+Бог сравнивает дары, принесённые идолам, с платой за проституцию. Он имеет в виду, что, когда ассирийцы уничтожат Самарию, они унесут в Ассирию все дары, которые жители Самарии приносили своим идолам, и отдадут их в качестве подарков своим собственным божествам (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mic/01/08.md b/mic/01/08.md
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+++ b/mic/01/08.md
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+# Общая информация:
+
+В 1:8-16 речь идёт о Божьем суде над Иудеей.
+
+# Об этом я буду плакать и рыдать
+
+Михей имеет в виду самого себя.
+
+# буду плакать и рыдать
+
+"Плакать" - значит выражать скорбь, проливая слёзы. "Рыдать" - горько плакать, издавая громкие протяжные звуки.
+
+# буду ходить разутым и раздетым
+
+Это выражение глубочайшего отчаяния и горя. Другое возможное значение: "я буду подобен человеку, у которого отняли одежду, которого раздели донага".
+
+# раздетым
+
+Скорее всего, "только в набедренной повязке".
+
+# выть, как шакалы, и плакать, как страусы
+
+Шакалы и страусы обычно жили в пустынных местностях. Издаваемые ими звуки были подобны человеческому стону или плачу (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/mic/01/09.md b/mic/01/09.md
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+++ b/mic/01/09.md
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+# Потому что её рана неизлечима
+
+Речь идёт о Самарии. Ничто не сможет остановить армию противника от уничтожения жителей Самарии (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# рана
+
+Имеется в виду заразная болезнь. Это метафора, указывающая на армию, посланную Богом для суда над Самарией (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/01/10.md b/mic/01/10.md
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+++ b/mic/01/10.md
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+# Но в селении Офра покройте себя пеплом
+
+Здесь можно добавить сноску: "слово "Офра" переводится как "дом пыли"" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# покройте себя пеплом
+
+Так вели себя люди, переживащие Божьи суды. Можно сказать: "посыпьте себя прахом", "катайтесь по пыли от горя" (см. [[rc://*/ta/man/translate/translate-symaction]]).
diff --git a/mic/01/11.md b/mic/01/11.md
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+++ b/mic/01/11.md
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+# Общая информация:
+
+Названия деревень представляют огромное значение в пророчестве Михея. Вы можете дать сноски о том, как они переводятся с иврита.
+
+# Шафир
+
+Переводится как "прекрасный" (что противопоставляется словосочетанию "позорно обнажённые") (см. [[rc://*/ta/man/translate/translate-names]]).
+
+## Переселяйтесь, позорно обнажённые жительницы Шафира.  .
+
+# позорно обнажённые жительницы
+
+Жители этой деревни будут раздеты донага. Альтернативный перевод: "жители Шафира, идите опозоренные и обнажённые" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Цаан
+
+Название этого поселения переводится как "выходить". Жители деревни слишком напуганы, чтобы выйти из деревни и прийти на помощь к пострадавшим.
+
+# Ецель
+
+Переводится с иврита как "дом взятия".
+
+# не даст вам остановиться в нём
+
+В других версиях: "Скорбят живущие в Беф-Ецеле, и не получите вы от них защиты" (перевод Библейской лиги - прим. пер.).
diff --git a/mic/01/12.md b/mic/01/12.md
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+++ b/mic/01/12.md
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+# Жительница Марофы
+
+"Мароф" переводится как "горечь".
+
+# бедствие от Господа спустилось
+
+Здесь о бедствии говорится, как о камне, скатившемся с горы. Альтернативный перевод: "Господь послал горе" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/01/13.md b/mic/01/13.md
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index 00000000..ea8ac965
--- /dev/null
+++ b/mic/01/13.md
@@ -0,0 +1,11 @@
+# Лахис
+
+В иврите слово "Лахис" очень созвучно со словом "колесницы". Их колесницы не мчались в бой, а уезжали с места сражения. Лахис был в Иудее вторым по важности городом после Иерусалима (см. [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/figs-irony]]).
+
+# дочери Сиона
+
+Речь идёт о жителях Сиона. Можно сказать: "ты склонила ко греху жителей Сиона" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# потому что у тебя появились преступления Израиля
+
+Или "вы совершили те же грехи, что и Израиль; вы осквернили Иерусалим такими же преступлениями" (см. [[rc://*/ta/man/translate/figs-activepassive]] и [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mic/01/14.md b/mic/01/14.md
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--- /dev/null
+++ b/mic/01/14.md
@@ -0,0 +1,7 @@
+# Морешеф-Геф
+
+Можно добавить сноску: слово "Морешеф" переводится как "уходить". Оно созвучно со словом "невеста". "Морешет" - это "невеста", которую принимает Ассирия, а "дары" - это прощальный подарок или приданое, которое её семья дает ей для вступления в брак (см. [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Ахзив
+
+Можно добавить сноску: "Название этого города созвучно со словом "обманчивый"".
diff --git a/mic/01/15.md b/mic/01/15.md
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--- /dev/null
+++ b/mic/01/15.md
@@ -0,0 +1,11 @@
+# приведу
+
+Или "Я приведу" (говорит Господь).
+
+# Мореш
+
+Можно дать сноску: "Название этого селения созвучно со словом "завоеватель"" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# Одолла
+
+Это столица Филистии (см. [[rc://*/ta/man/translate/translate-names]]).
diff --git a/mic/01/16.md b/mic/01/16.md
new file mode 100644
index 00000000..c3ef138e
--- /dev/null
+++ b/mic/01/16.md
@@ -0,0 +1,7 @@
+# Остригись и обрейся
+
+Глубоко скорбящие Израильтяне выбривали волосы на голове местами. Возможные значения: 1) "выбрей волосы на некоторых участках головы"; 2) "остриги волосы на голове, а затем полностью её обрей" (см. [[rc://*/ta/man/translate/translate-symaction]]).
+
+# как у линяющего орла
+
+"как у линяющего стервятника"
diff --git a/mic/01/intro.md b/mic/01/intro.md
new file mode 100644
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+++ b/mic/01/intro.md
@@ -0,0 +1,18 @@
+# Михей 01 Общие замечания
+
+## Оформление главы и её содержание
+
+Данное пророчество почти полностью написано в поэтической форме. Израильские пророки в основном обращались или к Северному, или к Южному царству. Михей пророчествовал обоим царствам попеременно (временами без чёткого разграничения).
+
+## Изобразительные средства речи
+
+### Названия поселений
+
+Отрывок, в котором перечисляются названия поселений, имеет в иврите необычное значение. В нём используется игра слов: название поселений указывают на участь, которая их постигнет. Например, "Лахис" созвучен со словом "колесницы" (то есть эта деревня будет уничтожена вражескими колесницами). Всё это - метафоры, указывающие на Божье наказание, которое ждёт каждое из поселений (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+## Ссылки:
+
+  * **[Михей 01:01 Замечания](./01.md)**
+  * **[Михей intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/mic/02/01.md b/mic/02/01.md
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+++ b/mic/02/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Михей пророчествует против вождей Израиля, которые угнетают бедных и не исполняют Божьи заповеди.
diff --git a/mic/02/02.md b/mic/02/02.md
new file mode 100644
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--- /dev/null
+++ b/mic/02/02.md
@@ -0,0 +1,3 @@
+# Грабят человека и его дом
+
+"Они обирают всякого, кого хотят обобрать" (Это обобщение. Речь не идёт о конкретных людях).
diff --git a/mic/02/03.md b/mic/02/03.md
new file mode 100644
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--- /dev/null
+++ b/mic/02/03.md
@@ -0,0 +1,15 @@
+# Поэтому так говорит Господь
+
+"Послушайте внимательно, что говорит Господь".
+
+# бедствие
+
+См. перевод в [Михей 1:12](../01/12.md).
+
+# на этот род
+
+Речь идёт обо всём обществе народа Израиля, где богатые угнетали бедных. Бог говорит, что в грехах вождей Израиля будет виноват весь народ.
+
+# которого вы не сбросите с вашей шеи
+
+Господь сравнивает наказание для Своего народа с ярмом, которое одевают на шею. Альтернативный перевод: "которого вы не сможете избежать" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/02/04.md b/mic/02/04.md
new file mode 100644
index 00000000..93075dd3
--- /dev/null
+++ b/mic/02/04.md
@@ -0,0 +1,15 @@
+# о вас расскажут притчу
+
+"в тот день вас будут высмеивать и передразнивать словами плачевной песни"
+
+# будут плакать горьким плачем
+
+"Будут жалобно завывать" (враги будут издеваться над израильтянами и причитать, как причитают по умершим) (см. [[rc://*/ta/man/translate/figs-irony]]).
+
+# "Мы совершенно разорены! Доля моего народа отдана другим!
+
+Это слова песни, которую враги будут петь, глумясь над Божьим народом и его страданиями (см. [[rc://*/ta/man/translate/figs-irony]]).
+
+# Как она вернётся ко мне?!
+
+Враг высмеивает удивление, которое испытывают богатые вожди Израиля. Бог отнял у них земли и передал их другим так же, как вожди отнимали имущество бедных. Вместо вопроса можно использовать утверждение. Альтернативный перевод: "Я не смогу уже её забрать!" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-irony]]).
diff --git a/mic/02/05.md b/mic/02/05.md
new file mode 100644
index 00000000..08cd9c15
--- /dev/null
+++ b/mic/02/05.md
@@ -0,0 +1,3 @@
+# Поэтому не будет у тебя никого, кто бросил бы жребий для измерения в собрании Господа
+
+Возможные значения: 1) Михей имеет в виду время, когда Израиль вернётся из плена, и народ начнёт делить землю; 2) Михей говорит об обычае своего времени, когда племя или клан делили свою землю и отдавали её определённым людям.
diff --git a/mic/02/06.md b/mic/02/06.md
new file mode 100644
index 00000000..414cdffc
--- /dev/null
+++ b/mic/02/06.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+Михей обращается к лжепророкам и к богатым, злоупотреляющим своим положением.
+
+# Не пророчествуйте
+
+Лжепророки обращались к Михею и к остальным людям, поэтому здесь упореблена форма множественого числа (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Не пророчествуйте им
+
+"не говорите народу Израиля"
+
+"пророки должны перестать пророчествовать"
+
+# чтобы вас не постиг позор
+
+Здесь позор персонифицируется: он как будто способен настигнуть человека. Вместо абстрактного существительного можно употребить краткое прилагательное: "чтобы вы не были опозорены" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/02/07.md b/mic/02/07.md
new file mode 100644
index 00000000..aefd3adf
--- /dev/null
+++ b/mic/02/07.md
@@ -0,0 +1,15 @@
+# О, называющийся домом Иакова!..
+
+С помощью этих риторических вопросов Михей обличает израильтян. Вместо вопросов можно использовать восклицания: "Не думайте, что у Господа истощилось терпение и Его поступки изменились! Его слова благотворны для тех, кто поступает справедливо!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# домом Иакова
+
+Речь идёт о потомках Иакова. Можно сказать: "О, потомки Иакова!" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Разве Дух Господа стал меньше? Разве таковы Его поступки?
+
+Возможные значения: 1) народ не сознаёт, что всё случившееся произошло по Божьей воле: "О потомки Иакова, как вы можете говорить такое?! Может ли из-за предостережений пророка иссякнуть терпение Господне? Разве Он так поступает?"; 2) люди не верят, что Бог их накажет: "Господь не гневается! Это действует не Он!" (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Разве не благотворны Мои слова для того, кто поступает справедливо?
+
+Михей наставляет израильтян. Можно сказать: "Божье слово приносит благо тем, кто поступает справедливо" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mic/02/08.md b/mic/02/08.md
new file mode 100644
index 00000000..948aafc2
--- /dev/null
+++ b/mic/02/08.md
@@ -0,0 +1,9 @@
+# Но народ
+
+Речь идёт о Божьем народе - Израиле.
+
+# Вы отнимаете и верхнюю, и нижнюю одежду у тех, кто проходит с миром
+
+Возможные значения: 1) грабители отнимали одежду у бедных; 2) кредиторы забирали у бедняков их верхнюю одежду и держали её в качестве залога, ожидая возвращения платы с процентами (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Люди из народа израильского грабили мирных путников,проходящих мимо и забирали их имущество, как добычу с войны.
diff --git a/mic/02/09.md b/mic/02/09.md
new file mode 100644
index 00000000..4e330c5d
--- /dev/null
+++ b/mic/02/09.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Господь продолжает обращаться к нечестивым богачам из народа Израиля.
+
+# Вы навсегда отнимаете у их детей Мои наряды
+
+Речь идёт о благословениях, которые Бог давал Своему народу. Среди этих благословений могут быть или обещание дать землю, или обещание подарить хорошее будущее потомкам, чьи отцы тяжело трудились во благо своей нации. "Их детей" - имеются в виду дети женщин,изгнанных из домов. Это приводило к тому, что их дети лишались наследства, земель и т.д.
+
+# Мои наряды
+
+Или "Мои благословения". Михей обращается к народу от лица Господа.
diff --git a/mic/02/10.md b/mic/02/10.md
new file mode 100644
index 00000000..4b7860bd
--- /dev/null
+++ b/mic/02/10.md
@@ -0,0 +1,9 @@
+# Встаньте и уходите
+
+## Пророк прямо призывает покидать эту землю, потому что
+
+## она будет разрушена
+
+# За нечистоту она будет разрушена
+
+Здесь можно употребить действительный залог: "Я уничтожу её за нечистоту" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mic/02/11.md b/mic/02/11.md
new file mode 100644
index 00000000..414275e6
--- /dev/null
+++ b/mic/02/11.md
@@ -0,0 +1,3 @@
+# то он и был бы угодным пророком
+
+"То люди сочли бы его угодным" или "то народ отнёсся бы к нему с расположением" (см. [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mic/02/12.md b/mic/02/12.md
new file mode 100644
index 00000000..792909ab
--- /dev/null
+++ b/mic/02/12.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Господь продолжает говорить. В конце этой главы Он проявляет Себя как Пастырь, защищающий Свой народ. Возможно, Бог особенным образом обращается к жителям Иерусалима, вернувшимся из Ассирии.
+
+# всего тебя, Иаков
+
+Речь идёт о потомках Иакова, поэтому здесь можно употребить форму множественного числа: "Я обязательно соберу вас - всех потомков Иакова" (см. [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mic/02/13.md b/mic/02/13.md
new file mode 100644
index 00000000..b9f4b750
--- /dev/null
+++ b/mic/02/13.md
@@ -0,0 +1,5 @@
+# Перед ними пойдёт разрушитель стен... во главе их — Господь
+
+Это иллюстрация царя, выводящего народ из закрытого города.
+
+Господь сам проведет народ из плена в свою землю. Впереди пойдут те, кто разрушит и удалит все преграды.
diff --git a/mic/02/intro.md b/mic/02/intro.md
new file mode 100644
index 00000000..85e87529
--- /dev/null
+++ b/mic/02/intro.md
@@ -0,0 +1,17 @@
+# Михей 02 Общие замечания
+
+## Оформление главы и её содержание
+
+В этой главе, как и в предыдущей, используется поэтическая форма. Господь говорит, что люди, поступающие корыстно и несправедливо, виновны перед Ним (см. [[rc://*/tw/dict/bible/kt/guilt]], [[rc://*/tw/dict/bible/kt/sin]], [[rc://*/tw/dict/bible/kt/justice]]).
+
+## Трудности перевода
+
+### Особенности контекста
+
+Михей не даёт пояснений касательно исторического контекста своих пророчеств, поэтому переводчикам может быть трудно понять подтекст. Вам могут потребоваться дополнительные исследования относительно периода, в который пророчествовал Михей, потому что при переводе очень важно понимать историю Израильского и Иудейского царств (см. [[rc://*/tw/dict/bible/kt/prophet]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+## Ссылки:
+
+  * **[Михей 02:01 Замечания](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/mic/03/01.md b/mic/03/01.md
new file mode 100644
index 00000000..1e9e0990
--- /dev/null
+++ b/mic/03/01.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+В 3-й главе говорится о развращённых вождях Израиля.
+
+# Я сказал
+
+Это указывает, что все слова , которые идут далее произнес Михей, но эти слова были от Бога!
+
+# разве не вам положено знать правду?
+
+Михей обличает вождей Израиля. Вместо вопроса можно использовать восклицание: "И тогда я сказал: "Послушайте меня, вожди и правители Израиля! Вам должно быть известно, что такое правосудие!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mic/03/02.md b/mic/03/02.md
new file mode 100644
index 00000000..6fa40836
--- /dev/null
+++ b/mic/03/02.md
@@ -0,0 +1,11 @@
+# Сязующее утверждение:
+
+Михей начинает сравнивать вождей Израиля с мясниками.
+
+# вы ненавидите добро и любите зло
+
+Вместо существительных можно использовать прилагательные: "вы ненавидите всё доброе и любите всё злое" (см. [[rc://*/ta/man/translate/figs-nominaladj]]).
+
+# сдираете с них кожу и мясо с их костей
+
+Как мясники сдирают кожу с животных и разделывают их, так и израильские вожди жестоко обирают бедных из своего народа (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/03/03.md b/mic/03/03.md
new file mode 100644
index 00000000..d7a6c085
--- /dev/null
+++ b/mic/03/03.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Михей завершает своё сравнение лидеров Израиля с мясниками.
+
+# а мясо — словно для котла
+
+Как мясники разделывали туши животных, так и предводители Израиля жестоко грабили бедняков (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/03/04.md b/mic/03/04.md
new file mode 100644
index 00000000..1528b84e
--- /dev/null
+++ b/mic/03/04.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Михей продолжает пророчествовать.
+
+# Тогда они будут кричать к Господу
+
+"Тогда они будут взывать к Господу о помощи"
+
+# но Он их не услышит
+
+"но Он не исполнит их просьб"
+
+# скроет от них Своё лицо
+
+"Скроет лицо" - значит "не будет слушать". Альтернативный перевод: "Он отвернётся от вас" или "Он не станет вам помогать" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/03/05.md b/mic/03/05.md
new file mode 100644
index 00000000..5f094ecb
--- /dev/null
+++ b/mic/03/05.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Михей продолжает обличать лжепророков.
+
+# вводящих Мой народ в заблуждение
+
+"Вводящих в заблуждение" - значит "склоняющих к непослушанию" (речь, скорее всего, идёт о неосознанном непослушании). Альтернативный перевод: "сбивающих Мой народ с истинного пути", "склоянющих Мой народ к бунту против Меня" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# говорят о мире, а кто ничего не кладёт им в рот, против того объявляют войну
+
+Михей использует метафору для описания ситуации, которая происходит на самом деле. "А кто ничего не кладёт им в рот" - значит "а кто ничего им не платит". Альтенативный перевод: "если кто-то хоть немного вам заплатит, то вы сулите ему успех" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-irony]]).
+
+# а кто ничего не кладёт им в рот, против того объявляют войну
+
+Речь идёт о тех, кто не платит пророкам. Альтернативный перевод: "а кто ничего вам не платит, против того вы объявляете войну" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-irony]]).
diff --git a/mic/03/06.md b/mic/03/06.md
new file mode 100644
index 00000000..4b5da726
--- /dev/null
+++ b/mic/03/06.md
@@ -0,0 +1,7 @@
+# Поэтому ночь будет вам вместо видения и тьма — вместо предсказания
+
+Ночь и тьма символизируют Божье молчание и нежелание отвечать пророкам (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Поэтому ночь будет вам вместо видения
+
+"вы более не увидите видений"
diff --git a/mic/03/07.md b/mic/03/07.md
new file mode 100644
index 00000000..6d70bdd0
--- /dev/null
+++ b/mic/03/07.md
@@ -0,0 +1,11 @@
+# Пророки постыдятся, гадатели будут опозорены
+
+Здесь можно употребить дейстивительный залог: "Я покрою стыдом пророков и опозорю гадателей" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# все они закроют свои рты
+
+"Закроют рты" - значит "перестанут говорить" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# потому что от Бога не будет ответа
+
+"потому что Бог будет молчать"
diff --git a/mic/03/08.md b/mic/03/08.md
new file mode 100644
index 00000000..1abedd75
--- /dev/null
+++ b/mic/03/08.md
@@ -0,0 +1,11 @@
+# А я
+
+Михей говорит о себе. Здесь Божий пророк противопоставлен лжепророкам.
+
+# А я полон силы Духа Господа, правды и твёрдости
+
+Михей сранивает себя с сосудом, который Господь наполнил Своим Духом. Альтернативный перевод: "Дух Господа даёт мне силу, правду и твёрдость" или "Дух Господа помогает мне быть твёрдым и сильным, чтобы провозглашать истину" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# чтобы высказать Иакову о его преступлении и Израилю — о его грехе
+
+Под "Иаковом" и "Израилем" подразумеваются потомки этого человека. Михей использует это имя дважды, чтобы подчеркнуть, что все потомки Иакова виновны в совершении грехов. Вместо абстрактных существительных "преступление" и "грех" можно использовать глаголы: "чтобы сказать потомкам Иакова, что они нарушили Божьи законы, и потомкам Израиля - что они согрешили" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/03/09.md b/mic/03/09.md
new file mode 100644
index 00000000..1548ce2b
--- /dev/null
+++ b/mic/03/09.md
@@ -0,0 +1,7 @@
+# начальники дома Иакова и правители дома Израиля
+
+Под "домом Иакова и Израиля" подразумеваются потомки этого человека. Альтернативный перевод: "начальники, являющиеся потоками Иакова, и правители - потомки Израиля" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# презирающие правосудие
+
+оставившие правосудие
diff --git a/mic/03/10.md b/mic/03/10.md
new file mode 100644
index 00000000..3cf351af
--- /dev/null
+++ b/mic/03/10.md
@@ -0,0 +1,3 @@
+# строящие Сион кровью, а Иерусалим — неправдой
+
+"Кровью" - значит "с помощью убийства". "Сион" и "Иерусалим" сравниваются со зданиями. Михей сравнивает преступления богатых с материалами, из которых они строят дома. Альтернативный перевод: "Вы совершаете убийства и другие ужасные грехи, чтобы сделать Сион и Иерусалим великими" или "Вы убиваете, когда поклоняетесь на Сионе, и совершаете другие преступления, богатея в Иерусалиме" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mic/03/11.md b/mic/03/11.md
new file mode 100644
index 00000000..10900674
--- /dev/null
+++ b/mic/03/11.md
@@ -0,0 +1,7 @@
+# Разве Господь не среди нас?
+
+Вожди Израиля свято верили, что Господь был с ними. Вместо вопроса можно использовать восклицание: "Конечно же Бог среди нас!" или "Мы уверены, что Бог поможет нам претворить в жизнь всё задуманное!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Нас не постигнет беда!
+
+"Нам не грозит гибель!" См. перевод слова "беда" в [Михей 1:12](../01/12.md).
diff --git a/mic/03/12.md b/mic/03/12.md
new file mode 100644
index 00000000..2d946f8c
--- /dev/null
+++ b/mic/03/12.md
@@ -0,0 +1,15 @@
+# из-за вас
+
+Михей говорит о священниках, пророках и вождях Израиля. См. ([Михей 3:11](../03/11.md)).
+
+# Сион будет распахан,.. и гора этого дома станет лесистым холмом
+
+"Сион" и "гора этого дома" - это одно и то же место. Когда земледелец пашет, он выворачивает почву и выкорчёвывает растения. Сион так зарастёт лесом, что на нём уже никто не сможет жить. Используемые здесь метафоры указывают на то, что Бог позволит врагам Израиля полностью уничтожить храм и всё, что находится вокруг него (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# будет распахан
+
+"будет, как распаханное поле"
+
+# станет лесистым холмом
+
+станет местом, где растёт много деревьев
diff --git a/mic/03/intro.md b/mic/03/intro.md
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+++ b/mic/03/intro.md
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+# Михей 03 Общие замечания
+
+## Важная концепция
+
+### Правосудие
+
+Общественная несправедливость расценивается Богом как преступление, совершённое против закона Моисея. Поступая несправедливо, Израиль открыто выказывал своё неподчинение Богу (см. [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/sin]], [[rc://*/tw/dict/bible/kt/lawofmoses]]).
+
+## Изобразительные средства
+
+### Метафоры
+
+В этой главе использованы яркие образы, показывающие несправедливое обращение вождей Израиля с народом. Эти образы были бы нелепыми, если бы не были метафорами (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+## Ссылка:
+
+  * **[Михей 03:01 Замечания](./01.md)**
+
+**[<<](../02/intro.md) | [>>](../04/intro.md)**
diff --git a/mic/04/01.md b/mic/04/01.md
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+++ b/mic/04/01.md
@@ -0,0 +1,15 @@
+# гора дома Господа будет поставлена во главе гор
+
+То есть гора, на которой стоит храм, станет выше всех других гор. Это метафора, означающая, что Божий храм станет самым важным местом на земле (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# гора дома Господа будет поставлена
+
+Здесь можно употребить действительный залог: "Господь поставит гору, на которой стоит Его храм" или "Господь возвысит гору, на которой стоит Его храм" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# поднимется над холмами
+
+Или "Господь поднимет её над всеми холмами", "Бог возвысит её посреди других холмов" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# и народы потекут к ней
+
+Поток людей будет отовсюду стекаться к одному месту. Множество людей будет приходить к храмовой горе со всех сторон. Альтернативный перевод: "люди из всех народов потекут к ней, как поток" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/04/02.md b/mic/04/02.md
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+++ b/mic/04/02.md
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+# Многие народы
+
+"Многие народы" - то есть "люди из многих народов". Альтернативный перевод: "множество людей из разных народов" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# пойдут
+
+Здесь употребляется множественное число (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Он научит нас Своим путям, и будем ходить по Его дорогам
+
+"Научит нас Своим путям" - значит, что Бог научит людей исполнять Его волю. "Ходить" - значит "повиноваться Его слову" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# потому что из Сиона выйдет закон и из Иерусалима — слово Господа
+
+Имеется в виду, что люди услышат истину и понесут её другим народам. Альтернативный перевод: "люди услышат закон на Сионе и пойдут в другие места, чтобы передать его там; они услышат Божье слово в Иерусалиме и расскажут его другим" (см. [[rc://*/ta/man/translate/figs-metaphor]])
+
+# из Иерусалима — слово Господа
+
+Имеется в виду, что "из Иерусалима выйдет слово Господа" (что понятно из предыдущей фразы) (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mic/04/03.md b/mic/04/03.md
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+++ b/mic/04/03.md
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+# на плуги
+
+Плуг - это сельскохозяйственное орудие с широким металлическим лемехом для вспашки земли.
+
+# на серпы
+
+Серп - это ручное орудие в виде изогнутого полукругом мелко зазубренного ножа для срезывания веток и стеблей растений.
+
+# не поднимет меча
+
+не будут угрожать войной
diff --git a/mic/04/04.md b/mic/04/04.md
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+++ b/mic/04/04.md
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+# Общая информация:
+
+Михей продолжает говорить о "последних днях", когда все люди познают Бога и подчинятся Его законам.
+
+# Каждый будет сидеть под своей виноградной лозой и под своим инжирным деревом
+
+Виноградная лоза и инжирное дерево являются символом процветания. Михей говорит, чем люди будут заниматься во времена мира и благополучия. Если эти растения не известны вашим читателям, то вы можете использовать общие понятия, например: "каждый будет сидеть в своём саду и на своём поле" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# потому что уста Господа Саваофа произнесли это
+
+"Уста Господа" - значит "Господь". Альтернативный перевод: "потому что так сказал Господь Саваоф" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
diff --git a/mic/04/05.md b/mic/04/05.md
new file mode 100644
index 00000000..6c276f36
--- /dev/null
+++ b/mic/04/05.md
@@ -0,0 +1,3 @@
+# все народы ходят каждый во имя своего бога, а мы будем ходить во имя нашего Господа Бога вечно
+
+"Будем ходить" - значит "будем поступать". "Ходить во имя" - значит "делать что-то из подчинения кому-то, во славу кого-то". Альтернативынй перевод: "все народы поклоняются и подчиняются своим богам, а мы вечно будем поклоняться и повиноваться нашему Господу Богу" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/04/06.md b/mic/04/06.md
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index 00000000..f8ee9e8a
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+++ b/mic/04/06.md
@@ -0,0 +1,7 @@
+# хромающее
+
+То есть "неспособное ходить должным образом". Здесь метафора о людях, не способных ходить за Господом (путями Божьими), которые сбиваются, падают, то есть согрешают против установлений Бога.
+
+# объединю разогнанное
+
+"объединю тех, кто был изгнан из Иерусалима"
diff --git a/mic/04/07.md b/mic/04/07.md
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+++ b/mic/04/07.md
@@ -0,0 +1,3 @@
+# Сделаю хромающее остатком и далеко рассеянное — сильным народом
+
+Можно сказать: "сделаю хромающее остатком и далеко рассеянное сделаю сильным народом". Вместо слова "рассеянное" можно употребить глагол: "Я сделаю тех, кого рассеял, сильным народом" или "Я сотворю сильный народ из тех, кого рассеял" (см. [[rc://*/ta/man/translate/figs-activepassive]] и [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/mic/04/08.md b/mic/04/08.md
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+++ b/mic/04/08.md
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+# А ты, башня стада, холм дочери Сиона! К тебе придёт и вернётся прежнее господство, царство вернётся к дочерям Иерусалима
+
+Михей обращается к народу Иерусалима, как к храмовой горе (здесь гора персонифицируется: она как будто способна слышать пророка). Возможно, вам придется уточнить, что Михей передает Божье послание людям.
+
+# башня стада
+
+Здесь Иерусалим сравнивается с пастухом, находящимся на сторожевой башне и следящим за стадом (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# холм дочери Сиона... к дочерям Иерусалима
+
+Здесь Сион сравнивается с матерью, а его обитатели - с дочерью. Альтернативный перевод: "холм обитателей Сиона... к жителям Иерусалима" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# холм
+
+В некоторых современных версиях это слово переводится с иврита как "крепость", "твердыня".
+
+# К тебе придёт и вернётся прежнее господство
+
+Вместо абстрактного существительного "господство" можно использовать глагол: "ты будешь, как и прежде, господствовать над народами" или "Я дам тебе господствовать над народами, как в прежние времена" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/04/09.md b/mic/04/09.md
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--- /dev/null
+++ b/mic/04/09.md
@@ -0,0 +1,9 @@
+# тебя схватили муки, как у рожающей? - лучше звучит: схватили муки, как женщину при родах.
+
+# Зачем же ты сейчас так громко кричишь?
+
+Михей насмехается над людьми, пытаясь заставить их задуматься о том, почему Бог так поступает с ними. Этот вопрос можно перевести как утверждение: "посмотри, как ты теперь громко кричишь" или "задумайся, почему ты так громко кричишь" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Разве нет у тебя царя? Или твой советник погиб, что тебя схватили муки, как у рожающей?
+
+Михей продолжает обличать народ. Данные вопросы, как и предыдущий, можно перевести восклицаниями: "У тебя есть царь, но он бесполезен! Все твои советники остались в живых, но им нечего тебе сказать! Именно поэтому ты так громко вопишь - как женщина при родах" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/mic/04/10.md b/mic/04/10.md
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+++ b/mic/04/10.md
@@ -0,0 +1,11 @@
+# Страдай и мучься болями, дочь Сиона, как рожающая
+
+Михей сравнивает страдания народа, когда враги заставляют людей уходить из их городов, со сраданиями женщины, мучающейся при родах (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# там будешь спасена. Там Господь выкупит тебя
+
+Здесь одна и та же мысль повторяется дважды (сначала в действительном, потому в страдательном залоге). Господь хочет подчеркнуть, что Он непременно сделает то, что решил. Здесь можно употребить действительный залог: "Там Господь спасёт тебя. Там Он тебя искупит" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# из рук твоих врагов
+
+Данные пояснения усложняют понимание этой фразы.
diff --git a/mic/04/11.md b/mic/04/11.md
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index 00000000..40d087f7
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+++ b/mic/04/11.md
@@ -0,0 +1,7 @@
+# Пусть она будет осквернена
+
+Здесь можно употребить действительный залог: "Давайте оскверним её!" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# пусть наши глаза насмотрятся на Сион
+
+Альтернативный перевод: "Давайте посмотрим на Сион!" или "Давайте посмотрим, как захватчики уничтожат Сион!" (см. [[rc://*/ta/man/translate/figs-synecdoche]]). Однако в русском слово "насмотримся" означает продолжительное действие, отображая желание насладиться несчастьями Сиона.
diff --git a/mic/04/12.md b/mic/04/12.md
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+++ b/mic/04/12.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Иерусалим победит своих врагов.
+
+# Он собрал их как снопы на гумно
+
+Пророк сравнивает Господа, желающего уничтожить врагов, с земледельцем, приносящем снопы на гумно для обмолота (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/mic/04/13.md b/mic/04/13.md
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+++ b/mic/04/13.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Михей продолжает использовать иллюстрацию с гумном, начатую в ([Михей 4:12](../04/12.md)).
+
+# Встань и молоти, дочь Сиона, ведь Я сделаю твой рог железным и твои копыта сделаю медными
+
+Все личные местоимения здесь относятся к дочери Сиона, поэтому их нужно употреблять в единственном числе (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Встань и молоти, дочь Сиона, ведь Я сделаю твой рог железным и твои копыта сделаю медными
+
+Господь сравнивает жиетелей Сиона с сильным волом, который молотит пшеницу. Пшеница здесь символизирует врагов Божьего народа (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/translate-unknown]]).
+
+# Я сделаю твой рог железным и твои копыта сделаю медными
+
+Если вашим читателям не понятно, что такое вол, железо или бронза, эти образы можно опустить. Альтернативный перевод: "Я дам тебе силу поразить и уничтожить твоих врагов" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/translate-unknown]]).
+
+# их имущество
+
+"их имущество, накопленное неправедным путём" или "их имущество, награбленное у других людей"
+
+# их богатства
+
+Абстрактное существительное "богатство" можно опустить и сказать: "всё то, чем они владеют" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/04/intro.md b/mic/04/intro.md
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+++ b/mic/04/intro.md
@@ -0,0 +1,17 @@
+# Михей 04 Общие замечания
+
+## Оформление главы и её содержание
+
+Эта глава, как и предыдущие, написана в поэтической форме. В ней говорится, что Господь однажды восстановит Израиль (см. [[rc://*/tw/dict/bible/kt/restore]]).
+
+## Важная концепция
+
+### Остаток
+
+Михей говорит о надежде, данной Господом Израилю: в будущем остаток Божьего народа вернётся в родную землю. С 1-го по 8-й стихи описываются события, когда Бог вернёт Израилю его прежнюю славу. Эти слова несли надежду всем, кто был насильно отправлен из своей родной земли на чужбину (см. [[rc://*/tw/dict/bible/kt/remnant]]).
+
+## Ссылка:
+
+  * **[Михей 04:01 Замечания](./01.md)**
+
+**[<<](../03/intro.md) | [>>](../05/intro.md)**
diff --git a/mic/05/01.md b/mic/05/01.md
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+++ b/mic/05/01.md
@@ -0,0 +1,11 @@
+# дочь войск
+
+Жители города здесь уподобляются женщине. Вражеская армия нападает на город. Альтернативный перевод: "жители города, на которых нападает вражеская армия" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# палкой по щеке будут бить
+
+Палка символизрует власть сильного над слабым. "Бить палкой по щеке" - значит желать унизить больше, чем причинить физическую боль. Альтернативный перевод: "Господь накажет судью Израиля: захватчики будут издеваться над ним" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# судью Израиля
+
+Это ирония: царь потерял свою власть и теперь может быть только судьёй (см. [[rc://*/ta/man/translate/figs-irony]]).
diff --git a/mic/05/02.md b/mic/05/02.md
new file mode 100644
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+++ b/mic/05/02.md
@@ -0,0 +1,19 @@
+# Но ты, Вифлеем-Ефрафа
+
+Обращаясь к городу, Господь обращается к жителям всей Иудеи (в особенности - к жителям Вифлеема) (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# Ефрафа
+
+Это или название области, в которой находился Вифлеем, или ещё одно название Вифлеема. Этот город находился примерно в шести милях к югу от Иерусалима и был родным городом царя Давида. Можно добавить сноску: слово "Ефрафа" означает "быть плодотворным" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# разве ты мал среди тысяч Иуды? Из тебя выйдет для Меня Тот, Кому предназначено быть Владыкой в Израиле
+
+"хотя в других коленах намного больше людей, именно из тебя произойдёт Тот, Кто станет владыкой в Израиле"
+
+# для Меня
+
+Бог говорит о Себе.
+
+# Чьё происхождение — от начала, от вечных дней
+
+Речь идёт о правителе, чьим предком будет Давид. Выражения "от начала, от вечных дней" синонимичны, но употребляются вместе для усиления мысли о том, что род Царя будет очень древним (см. [[rc://*/ta/man/translate/figs-doublet]]).
diff --git a/mic/05/03.md b/mic/05/03.md
new file mode 100644
index 00000000..af5fe829
--- /dev/null
+++ b/mic/05/03.md
@@ -0,0 +1,15 @@
+# Поэтому
+
+"Всё, что Я сказал - истина, поэтому" или "потому будут оставлены сыны Израилевы лишь до срока".
+
+# Он оставит их
+
+Он оставит народ Израиля
+
+# пока не родит роженица
+
+Имеется в виду конкретное время, в которое родится правитель.
+
+# остаток их братьев
+
+"братья правителя, которые ещё в плену"
diff --git a/mic/05/04.md b/mic/05/04.md
new file mode 100644
index 00000000..49142af0
--- /dev/null
+++ b/mic/05/04.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+В этом стихе автор продолжает говорить о правителе из Вифлеема.
+
+# Он встанет и будет пасти в силе Господа
+
+Пастырь, который кормит и защищает своих овец, - это метафора, указывающая на правителя, который будет обеспечивать и охранять израильский народ. Альтернативный перевод: "Господь даст ему силу, чтобы управлять Его народом" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# в величии имени Своего Господа Бога
+
+"В величии имени" - значит "со властью". Альтернативный перевод: "все люди буду чтить его, потому что Господь Бог даст ему власть" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Они будут жить безопасно
+
+народ Израиля будет в безопасности
+
+# безопасно
+
+"жить в мире и покое"
+
+# Он будет великим до края земли
+
+Все народы будут чтить и прославлять царя Израиля.
diff --git a/mic/05/05.md b/mic/05/05.md
new file mode 100644
index 00000000..003d8a97
--- /dev/null
+++ b/mic/05/05.md
@@ -0,0 +1,3 @@
+# семь пастухов и восемь вождей
+
+Под "пастухами" имеются в виду правители или вожди. "Семь пастухов и восемь вождей" - это иносказание, указывающее на достаточное количество. Альтернативный перевод: "достаточное число правителей" или "достаточное количество пастырей и вождей" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mic/05/06.md b/mic/05/06.md
new file mode 100644
index 00000000..24ad1567
--- /dev/null
+++ b/mic/05/06.md
@@ -0,0 +1,15 @@
+# Они будут пасти землю Ассура мечом и землю Нимврода — в самых её воротах
+
+Меч - это символ убийства в ходе войны. Израильтяне, отнявшие власть у ассирийцев, сравниваются с убийцами овец (а не с пастухами - что звучит, как ирония). "Землю Ассура" - значит жителей Ассирии. "В самых её воротах" - в древности городские ворота были местом торговли. Альтернативный перевод: "Они будут сражаться против ассирийцев и будут господствовать над землёй Нимврода" (см. [[rc://*/ta/man/translate/figs-metaphor]], [[rc://*/ta/man/translate/figs-irony]], [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# землю Нимврода
+
+Из первой фразы понятно, что вторая фраза будет звучать так: "они будут управлять землёй Нимврода". Можно сказать: "они получат власть над землёй Нимврода" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# землю Нимврода
+
+Это ещё одно название Ассирии. Нивмрод был охотником и древним правителем. Можно добавить сноску: "имя "Нимврод" переводится как "бунт"" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# Это Он спасёт нас
+
+"этот правитель избавит нас"
diff --git a/mic/05/07.md b/mic/05/07.md
new file mode 100644
index 00000000..75ce6844
--- /dev/null
+++ b/mic/05/07.md
@@ -0,0 +1,5 @@
+# как роса от Господа, как ливень на траве
+
+Роса и ливень, выпадающие на землю, освежают её, но не зависят от людей. И росу и ливень  посылает Господь  как ливень на траве. Он не будет надеяться на человека и полагаться на сыновей Адама
+
+"словно ливень на траве. Они не будут надеяться на людей и не станут ни на кого полагаться" (только на Бога, управляющего росой и дождями)
diff --git a/mic/05/08.md b/mic/05/08.md
new file mode 100644
index 00000000..ea77d682
--- /dev/null
+++ b/mic/05/08.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Господь обещает остатку, выжившему после войны, полную победу над врагом и власть над неприятелем.
+
+# Остаток Иакова
+
+потомки Иакова, выжившие в войне
+
+# между народами, среди многих племён
+
+Оба выражения синонимичны, но употребляются вместе для усиления мысли о том, что остаток Иакова будет рассеян среди многих народов (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# как лев среди лесных зверей, как львёнок среди овечьего стада
+
+Львы способны убить любое животное лесу, они также могут легко напасть на овцу и загрызть её. Альтернативный перевод: "как дикий зверь, как свирепое животное, убивающее беззащитный домашний скот" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# который, когда он выходит
+
+"когда молодой лев проходит через овечье стадо"
+
+# топчет и терзает
+
+"нападает на них, они падают, и он разрывает их на куски"
diff --git a/mic/05/09.md b/mic/05/09.md
new file mode 100644
index 00000000..7b96a27a
--- /dev/null
+++ b/mic/05/09.md
@@ -0,0 +1,11 @@
+# Твоя рука поднимется над твоими врагами
+
+Автор обращается к Господу, поэтому личное местоимение здесь употреблено в форме мужского рода единственного числа (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Твоя рука поднимется над твоими врагами
+
+Рука здесь олицетворяет Божью силу. "Твоя рука поднимется" - значит "Ты возьмёшь власть над". Альтернативный перевод: "Ты полностью уничтожишь Своих врагов" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+# все твои неприятели будут уничтожены
+
+"Ты сокрушишь всех Твоих неприятелей"
diff --git a/mic/05/10.md b/mic/05/10.md
new file mode 100644
index 00000000..affbd126
--- /dev/null
+++ b/mic/05/10.md
@@ -0,0 +1,7 @@
+# уничтожу у тебя твоих коней, уничтожу твои колесницы
+
+Народ Израиля использовал коней и колесницы в своих боях. Он вёл торговлю боевым снаряжением с нечестивыми народами. Богу было не угодно, чтобы израильтяне доверял своему оружию больше, чем Ему. Он хотел, чтобы Израиль полагался только на Его защиту (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# уничтожу у тебя твоих коней, уничтожу твои колесницы
+
+Бог обращается к Израилю, как к одному человеку (см. [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mic/05/11.md b/mic/05/11.md
new file mode 100644
index 00000000..8f9e5256
--- /dev/null
+++ b/mic/05/11.md
@@ -0,0 +1,3 @@
+# уничтожу города твоей земли и разрушу все твои укрепления
+
+Гоподь обращается к Израилю, как к одному человеку (см. [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mic/05/12.md b/mic/05/12.md
new file mode 100644
index 00000000..db48f97a
--- /dev/null
+++ b/mic/05/12.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Бог продолжает обращаться к народу Израиля.
+
+# Я удалю колдовство из твоей руки
+
+Под "рукой" подразумеваются действия. Альтернативный перевод: "Я искореню колдовство, на которое ты полагаешься" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Я удалю колдовство из твоей руки, и у тебя не будет гадающих по облакам
+
+Бог обращаеся к Израилю, как к одному человеку (см. [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mic/05/13.md b/mic/05/13.md
new file mode 100644
index 00000000..274939e3
--- /dev/null
+++ b/mic/05/13.md
@@ -0,0 +1,7 @@
+# твоих... твоих... из твоей... и ты... своих
+
+Господь продолжает обращаться к израильскому народу, как к одному человеку (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# изделиям своих рук
+
+Абстрактное существительное здесь можно заменить глаголом: "тому, что было изготовлено твоими руками" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/05/14.md b/mic/05/14.md
new file mode 100644
index 00000000..b21a8081
--- /dev/null
+++ b/mic/05/14.md
@@ -0,0 +1,7 @@
+# Я искореню у тебя твои священные рощи и разорю твои города
+
+Господь продолжает обращаться к народу Израиля, как к одному человеку (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Я искореню у тебя твои священные рощи
+
+В других переводах этот стих звучит так: "Я вырву с корнем столбы богини Астарты и уничтожу её священные рощи" (прим. пер.) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/05/15.md b/mic/05/15.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mic/05/15.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mic/05/intro.md b/mic/05/intro.md
new file mode 100644
index 00000000..825da196
--- /dev/null
+++ b/mic/05/intro.md
@@ -0,0 +1,19 @@
+# Михей 05 Общие замечания
+
+## Важная концепция
+
+### Мессия
+
+В этой главе дано пророчество, что Мессия родится в Вифлееме. Это ясно показано в Новом Завете (см. [Micah 5:2](../../mic/05/02.md), [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/christ]]).
+
+## Трудности перевода
+
+### Перевод личных местоимений
+
+Нужно быть очень внимательным при переводе личных местоимений, встречающихся в этой главе. Так, местоимение "я" иногда может относиться к автору, а иногда - к Богу. Также обратите внимание на то, когда автор говорит о народе: сначала он может использовать местоимение "вы", "вас" ("ты", "тебя"), но потом - "мы", "нас".
+
+## Ссылки:
+
+  * **[Михей 05:01 Замечания](./01.md)**
+
+**[<<](../04/intro.md) | [>>](../06/intro.md)**
diff --git a/mic/06/01.md b/mic/06/01.md
new file mode 100644
index 00000000..6e6b3454
--- /dev/null
+++ b/mic/06/01.md
@@ -0,0 +1,11 @@
+# Слушайте
+
+Михей обращается к народу Израиля так, будто бы холмы могли его услышать, поэтому глаголы "слушайте", "пусть услышат" употребляются во множественном числе (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# Встань, судись
+
+Михей обращается к израильтянам, как к одному человеку, поэтому слова "встань, судись" упореблены в единственном числе" (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Встань, судись перед горами, и пусть холмы услышат твой голос!
+
+Господь говорит так, как будто Он в находится суде и выступает обвинителем, а горы и холмы - это свидетели Божьего суда. Бог приказывает народу Израиля рассказать перед всеми, почему люди Израиля согрешили перед Ним (см. [[rc://*/ta/man/translate/figs-personification]]).
diff --git a/mic/06/02.md b/mic/06/02.md
new file mode 100644
index 00000000..a5e21a34
--- /dev/null
+++ b/mic/06/02.md
@@ -0,0 +1,7 @@
+# Слушайте, горы, суд Господа
+
+Михей обращается к народу Израиля так, будто бы холмы могли слышать.
+
+# горы, суд Господа, и вы, твёрдые основания земли
+
+Здесь горы и твёрдые основания земли персонифицируются. Пророк призывает их в качестве свидетелей против народа Израиля, впавшего в идолопоклонство (см. [[rc://*/ta/man/translate/figs-personification]]).
diff --git a/mic/06/03.md b/mic/06/03.md
new file mode 100644
index 00000000..1da33025
--- /dev/null
+++ b/mic/06/03.md
@@ -0,0 +1,11 @@
+# Общая информация
+
+Суд Господа, начавшийся в [Михей 6:1-2](./01.md), продолжается.
+
+# Народ Мой! Что Я тебе сделал и чем обременял тебя? Отвечай Мне
+
+Бог использует эти вопросы, чтобы подчеркнуть, что Он благой и никогда не делал ничего, что бы заставило Его народ обратиться к идолам. Альтернативный перевод: "О Мой народ! Я всегда был добр к тебе! Я никогда тебя не обременял! Если это не так, то свидетельствуй сейчас против Меня!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Что Я тебе сделал и чем обременял тебя? Отвечай Мне
+
+Господь обращается к израильтянам, как к одному человеку, поэтому личные местоимения и глагол в повелительном наклонении употребляются здесь в единственном числе (см. [[rc://*/ta/man/translate/figs-you]]).
diff --git a/mic/06/04.md b/mic/06/04.md
new file mode 100644
index 00000000..cfc0664b
--- /dev/null
+++ b/mic/06/04.md
@@ -0,0 +1,7 @@
+# Я вывел тебя.., выкупил тебя... послал перед тобой Моисея, Аарона и Мариам
+
+Господь обращается к народу Израиля, как к одному человеку, поэтому все личные местоимения употреблены здесь в форме единственного числа (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# из дома рабства
+
+Под "домом" подразумевается место, где люди очень долго жили. Альтернативный перевод: "из страны, где вы долгое время были рабами" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/06/05.md b/mic/06/05.md
new file mode 100644
index 00000000..d4f66192
--- /dev/null
+++ b/mic/06/05.md
@@ -0,0 +1,21 @@
+# Вспомни, что замышлял моавитский царь Валак
+
+"вспомни, как моавитский царь Валаак хотел тебе навредить"
+
+# и что отвечал ему Валаам
+
+Возможные значения: 1) имеется в виду момент, когда Валаам даёт согласие Валааку прийти и проклясть Израиль. Альтернативный перевод: "и как Валаам поступил, когда Валаак попросил его проклясть Божий народ"; 2) речь идёт о моменте, когда Валаам объясняет Валаку, почему он благословил израильтян вместо того, чтобы проклясть их. Альтернативный перевод: "что Валаам сказал Валаку" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+Второе значение наиболее верное.
+
+# сын Веора
+
+Веор был отцом Валаама (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# от Ситтима
+
+Это местность в моавитской земле.
+
+# чтобы тебе понять праведные дела Господа
+
+Господь говорит о Себе в третьем лице. Альтернативный перевод: "чтобы ты мог понять Мои праведные дела, сделанные ради тебя" (см. [[rc://*/ta/man/translate/figs-123person]]).
diff --git a/mic/06/06.md b/mic/06/06.md
new file mode 100644
index 00000000..5d94d9c7
--- /dev/null
+++ b/mic/06/06.md
@@ -0,0 +1,3 @@
+# С чем мне прийти к Господу, склониться перед небесным Богом? Прийти к Нему со всесожжениями, с однолетними телятами?
+
+Михей говорит о себе как о человеке, который искренне желал познать Божью волю. Возможные значения: 1) сначала он сам себе задаёт вопрос, а потом в 8-м стихе на него отвечает; 2) с помощью этого вопроса Михей хочет дать наставление народу. Альтернативный перевод: "Я знаю, что мне не нужно приходить к Богу со всесожжениями или однолетними телятами" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/mic/06/07.md b/mic/06/07.md
new file mode 100644
index 00000000..50055b72
--- /dev/null
+++ b/mic/06/07.md
@@ -0,0 +1,7 @@
+# Но разве можно угодить Господу тысячами баранов или неисчислимыми потоками елея?
+
+Михей продолжает говорить о себе как о человеке, который искренне желал познать Божью волю. Возможные значения: 1) сначала он сам себе задаёт вопрос, а потом в 8-м стихе на него отвечает; 2) с помощью этого вопроса Михей хочет дать наставление народу. Альтернативный перевод: "Я знаю, что Богу нельзя угодить, принеся Ему даже тысячи баранов и неисчислимые потоки елея" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# тысячами баранов или неисчислимыми потоками елея
+
+"1000 баранов или многочисленными потоками елея" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/translate-numbers]]).
diff --git a/mic/06/08.md b/mic/06/08.md
new file mode 100644
index 00000000..06123807
--- /dev/null
+++ b/mic/06/08.md
@@ -0,0 +1,11 @@
+# Тебе сказано
+
+"Бог уже говорил тебе"
+
+# что такое добро, и чего Господь требует от тебя: поступать справедливо, любить дела милосердия и ходить в смирении перед твоим Богом
+
+В большинстве версий этот стих звучит так: "О, человек! Ты знаешь, что такое добро. Что Господь требует от тебя? Он хочет, чтобы ты поступал справедливо, любил дела милосердия и ходил в смирении перед Ним".
+
+# любить дела милосердия
+
+Вместо абстрактного существительного "милосердие" можно употребить краткое прилагательное: "был милосерден к людям" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/06/09.md b/mic/06/09.md
new file mode 100644
index 00000000..293a0abe
--- /dev/null
+++ b/mic/06/09.md
@@ -0,0 +1,7 @@
+# мудрость склоняется перед Твоим именем
+
+Здесь мудрость персонифицируется. "Перед Твоим именем" - значит "перед Тобой" (речь идёт о личности, имеющей силу и власть). Альтернативный перевод: "мудрый человек боится Тебя" или "мудрый человек увидит Твою благость и будет повиноваться Тебе" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-personification]]).
+
+# слушайтесь жезла и Того, Кто его поставил
+
+Под "жезлом" подразумевается вражеская армия, которую Бог "поставил", чтобы смирить Свой народ (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/06/10.md b/mic/06/10.md
new file mode 100644
index 00000000..06350a29
--- /dev/null
+++ b/mic/06/10.md
@@ -0,0 +1,7 @@
+# Разве не находятся и теперь в доме грешника сокровища, нажитые грехом
+
+"Сокровища, нажитые грехом" - это добро, приобретённое нечестным путём. Под "грешником" подразумеваются все нечестивые люди, а под "домом" - их имущество. Альтернативный перевод: "злые люди поступали нечестно, чтобы приобрести себе богатство" (см. [[rc://*/ta/man/translate/figs-metonymy]], [[rc://*/ta/man/translate/figs-nominaladj]], [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+# и отвратительная, уменьшенная мера
+
+Речь идёт о неправильных весах, которые использовали торговцы, чтобы обманывать своих покупателей с целью нажить себе состояние.
diff --git a/mic/06/11.md b/mic/06/11.md
new file mode 100644
index 00000000..2a528725
--- /dev/null
+++ b/mic/06/11.md
@@ -0,0 +1,7 @@
+# Разве могу я быть чистым с неправильными весами и с неточными гирями в сумке?
+
+Вместо вопроса можно использовать восклицание: "Невозможно оставаться чистым, имея неправильные весы и неточные гири!" (см. [[rc://*/ta/man/translate/figs-rquestion]])
+
+# с неправильными весами
+
+Речь идёт о весах, с помощью которых продавцы обманывали покупателей.
diff --git a/mic/06/12.md b/mic/06/12.md
new file mode 100644
index 00000000..6b9f699c
--- /dev/null
+++ b/mic/06/12.md
@@ -0,0 +1,7 @@
+# Так как его богачи наполнены неправдой
+
+Здесь богатые люди сравниваются с сосудом, наполненным неправдой. Альтернативный перевод: "богачи жестоки ко всем" или "богачи всегда кровожадны" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# их язык — обман в их речах
+
+Под "языком" имеется в виду состояние человеческого сердца. Альтернативный перевод: "всё, что они говорят - ложь" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
diff --git a/mic/06/13.md b/mic/06/13.md
new file mode 100644
index 00000000..a13bc89a
--- /dev/null
+++ b/mic/06/13.md
@@ -0,0 +1,3 @@
+# то и Я тяжело поражу тебя опустошением за твои грехи
+
+Это метафора, которую можно перевести так: "то и Я сурово накажу тебя за твои грехи опустошением" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/06/14.md b/mic/06/14.md
new file mode 100644
index 00000000..e86e4180
--- /dev/null
+++ b/mic/06/14.md
@@ -0,0 +1,3 @@
+# Внутри тебя будет пустота
+
+В других переводах этот стих звучит так: "тебя постоянно будет мучить голод", "в твоём желудке будет всегда пусто" (прим. пер.). Альтернативный перевод: "Ты всегда будешь голодным, и никакая пища не сможет насытить тебя" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/06/15.md b/mic/06/15.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/mic/06/15.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/mic/06/16.md b/mic/06/16.md
new file mode 100644
index 00000000..ae08d5d6
--- /dev/null
+++ b/mic/06/16.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+Господь продолжает обращаться к народу Израиля.
+
+# У вас сохранились обычаи Амврия и все дела дома Ахава
+
+Здесь можно употребить действительный залог и дать пояснение: "ты сохранил все обычаи Амврия и совершал те же ошибки, что и род Ахава" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Амврий, Ахав
+
+Оба этих человека были царями Северного Израильского царства. Бог расценивал их как крайне нечестивых (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# дома Ахава
+
+Под "домом" имеется в виду семья, род. Альтернативный перевод: "потомков Ахава".
+
+# и вы поступаете по их советам
+
+"Поступаете по их советам" - значит "живёте так же, как они". Альтернативный перевод: "вы делаете то же, что и Амврий, поступаете так же, как Ахав" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Я отдам тебя на опустошение, твоих жителей — на посмешище
+
+Михей обращается к жителям города, пришедших послушать его, как к городу (город олицетворяется - прим. пер.). Можно уточнить: "Я превращу этот город в груду развалин, и вы - его жители - будете посмешищем для всех" или "Я предам ваш город разрушению и ваш народ будет осмеян иноземцами" (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# и вы понесёте оскорбление Моего народа
+
+"и вы будете страдать, потому что другие народы будут вас поносить"
diff --git a/mic/06/intro.md b/mic/06/intro.md
new file mode 100644
index 00000000..903cca0c
--- /dev/null
+++ b/mic/06/intro.md
@@ -0,0 +1,17 @@
+# Михей 06 Общие замечания
+
+## Оформление и содержание главы
+
+Это глава написана как судебное дело, возбуждённое между Господом и Его народом (см. [[rc://*/tw/dict/bible/kt/peopleofgod]]).
+
+## Трудности перевода
+
+### Имена
+
+Моисей, Аарон, Мариам призываются во свидетели между Богом и Израилем. Ахав и Амврий - это два нечестивых царя Северного Израильского царства, склонявших народ к открытому бунту против Бога. Соблюдение закона Моисея противопоставляется здесь его нарушению (см. [[rc://*/tw/dict/bible/kt/testimony]], [[rc://*/tw/dict/bible/kt/evil]], [[rc://*/tw/dict/bible/kt/lawofmoses]]).
+
+## Ссылка:
+
+  * **[Михей 06:01 Замечания](./01.md)**
+
+**[](../07/intro.md)**
diff --git a/mic/07/01.md b/mic/07/01.md
new file mode 100644
index 00000000..07d903fe
--- /dev/null
+++ b/mic/07/01.md
@@ -0,0 +1,7 @@
+# теперь со мной как после сбора летних плодов, как после уборки винограда
+
+Михей говорит, что он искал верных Господу людей, но не смог их найти, и это сравнивается с поиском плодов, оставшихся после сбора урожая. Можно уточнить: "Я стал, как человек, ищущий плодов после сбора урожая; я пытаюсь найти виноград после того, как его собрали" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+# ни одной ягоды для еды, ни спелого плода
+
+Михей сравнивает верных и праведных людей с плодами, пригодными в пищу (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/07/02.md b/mic/07/02.md
new file mode 100644
index 00000000..8f35d9e2
--- /dev/null
+++ b/mic/07/02.md
@@ -0,0 +1,7 @@
+# Не стало милосердных на земле, и нет правдивых среди людей. Все устраивают засады, чтобы проливать кровь, каждый ставит своему брату сеть
+
+Это преувеличение. Альтернативный перевод: "Кажется, что милосердные люди исчезли с земли и правдивых не осталось. Все устраивают засады, чтобы убивать друг друга, каждый ставит своему брату сеть" (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# чтобы проливать кровь
+
+"Проливать кровь" - значит "убивать невинных людей". Альтернативный перевод: "чтобы лишать жизни невиновных" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/07/03.md b/mic/07/03.md
new file mode 100644
index 00000000..393c374c
--- /dev/null
+++ b/mic/07/03.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Михей продолжает говорить о народе Израиля.
+
+# Их руки направлены на то, чтобы делать зло
+
+Под "руками" подразумеваются люди. Альтернативный перевод: "Эти люди сосредоточены на том, чтобы делать зло" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
diff --git a/mic/07/04.md b/mic/07/04.md
new file mode 100644
index 00000000..4f82b9ea
--- /dev/null
+++ b/mic/07/04.md
@@ -0,0 +1,15 @@
+# Лучший из них — как терновник и справедливый – хуже колючей изгороди
+
+Как колючки и терновники  ни к чему не пригодны и могут сильно поранить того, кто берёт их в руки, так и вожди Израиля ничего не делают для народа, принося ему только вред (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# справедливый
+
+"тот, кто изо всех сил пытается творить добро"
+
+# Лучший из них... Теперь их настигнет смятение
+
+Поскольку Михей говорит об израильтянах, здесь нужно употребить форму множественного числа. Под "стражами" имеются в виду "пророки". Альтернативный перевод: "Ваши пророки говорят вам, что Господь вас накажет" (см. [[rc://*/ta/man/translate/figs-activepassive]], [[rc://*/ta/man/translate/figs-you]], [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Теперь их настигнет смятение
+
+Абстрактное существительно можно зазменить глаголом. Альтернативный перевод: "Теперь они перестанут понимать, что происходит" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/07/05.md b/mic/07/05.md
new file mode 100644
index 00000000..10fdb92f
--- /dev/null
+++ b/mic/07/05.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Михей продолжает говорить о народе Израиля.
+
+## Охраняй двери твоего рта
+
+будь осторожен в словах даже со своими домашними.
+
+# Не верьте другу, не полагайтесь на приятеля
+
+Михей продолжает говорить, что в Божьем народе не осталось ничего доброго, честного и верного. Нельзя доверять даже друзьям и членам семьи.
diff --git a/mic/07/06.md b/mic/07/06.md
new file mode 100644
index 00000000..14be738e
--- /dev/null
+++ b/mic/07/06.md
@@ -0,0 +1,11 @@
+# Враги человеку — домашние его
+
+Михей продолжает говорить о том, что в Божьем народе не осталось ничего доброго, честного и верного. Даже нельзя доверять друзьям и членам своей семьи.
+
+# невестка — против своей свекрови
+
+Из предыдущей фразы ясно, что "невестка восстаёт против своей свекрови". Можно уточнить: "невестка идёт против своей свекрови" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# домашние его
+
+Под "домашними" подразумевается "семья", "домочадцы". Альтернативный перевод: "члены семьи" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mic/07/07.md b/mic/07/07.md
new file mode 100644
index 00000000..12542581
--- /dev/null
+++ b/mic/07/07.md
@@ -0,0 +1,11 @@
+# А я
+
+Михей говорит о себе самом.
+
+# надеяться на Бога моего спасения
+
+Вместо абстрактного существительного "спасение" можно использовать глагол": "буду надеяться на Бога, Который спасает меня" или "буду ждать помощи от Господа, избавляющего меня" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
+
+# и мой Бог услышит меня
+
+"Услышит" - значит "обратит внимание и начнёт действовать". Альтернативный перевод: "мой Бог мне поможет" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/mic/07/08.md b/mic/07/08.md
new file mode 100644
index 00000000..bbca7dfd
--- /dev/null
+++ b/mic/07/08.md
@@ -0,0 +1,13 @@
+### Общая информация:
+
+#### В 8-м стихе Михей говорит о противнице как о женщине.
+
+#### Все личные местоимения употребляются в форме единственного числа (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-you]]).
+
+# Хоть я упал, но встану
+
+Это метафора, означающая, что "если я в беде, то мой Бог меня спасёт" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Хоть я во мраке
+
+Мрак - это символ несчастий и страданий (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/07/09.md b/mic/07/09.md
new file mode 100644
index 00000000..e15a9dd5
--- /dev/null
+++ b/mic/07/09.md
@@ -0,0 +1,25 @@
+### Из текста видно, что Михей о себе говорит , как о мужчине (8 стих- упал, но встану. 9 стих- согрешил...) .
+
+Я буду нести гнев Господа
+
+Здесь гнев Господа сравнивается с грузом, который Он возложил на Михея. Альтернативный перевод: "Я буду страдать, переживая гнев Господа" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# до тех пор, пока Он не решит моё дело и не совершит суд надо мной
+
+Господь накажет другие народы за то, что они причиняли вред Израилю.
+
+# пока Он не решит моё дело
+
+Здесь Господь сравнивается с защитником в суде. Альтернативный перевод: "пока Он не защитит меня от тех, кто мне вредит" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# совершит суд надо мной
+
+"не заставит правосудие торжествовать"
+
+# Тогда Он выведет меня на свет
+
+Это метафора, означающая, что Бог положит конец бедам и страданиям и подарит Своё благословение (см. [Михей 7:8](../07/08.md)) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# и я увижу Его праведность
+
+"и я получу Его избавление"
diff --git a/mic/07/10.md b/mic/07/10.md
new file mode 100644
index 00000000..757e629a
--- /dev/null
+++ b/mic/07/10.md
@@ -0,0 +1,19 @@
+# Моя неприятельница
+
+Все местоимения, относящиеся к слову "неприятельница", должны стоять в форме женского рода единственного числа.
+
+# Где Господь, твой Бог?
+
+Враги задают этот вопрос, чтобы унизить Израиль. Вместо вопроса можно использовать восклицание: "Ваш Бог не способен вас спасти!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Мои глаза
+
+"Мои глаза" - значит "я" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+# как её будут топтать
+
+Можно уточнить: "как враги будут её топтать" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# словно грязь на улицах
+
+Враги Израиля сравниваются с  никому не нужной уличной грязью, которые топчут все подряд (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/mic/07/11.md b/mic/07/11.md
new file mode 100644
index 00000000..bbd6e4e7
--- /dev/null
+++ b/mic/07/11.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Михей говорит о народе Израиля, как об одном человеке (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# В день строительства твоих стен
+
+Речь идёт о городских стенах, обеспечивающих защиту от врагов.
+
+# в этот день отдалится то, что постановлено
+
+Здесь можно употребить действительный залог: "Господь распространит границы твоей земли" или "Бог увеличит размеры твоего царства" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/mic/07/12.md b/mic/07/12.md
new file mode 100644
index 00000000..8fae683b
--- /dev/null
+++ b/mic/07/12.md
@@ -0,0 +1,11 @@
+# до реки Евфрата
+
+Или "до Евфрата".
+
+# от моря до моря
+
+Можно уточнить: "от Средиземного моря на западе до Мёртвого моря на востоке" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# от горы до горы
+
+"От одной горы до другой" (Михей не говорит о конкретных возвышенностях) (см. [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mic/07/13.md b/mic/07/13.md
new file mode 100644
index 00000000..8e516711
--- /dev/null
+++ b/mic/07/13.md
@@ -0,0 +1,7 @@
+# Та земля будет пустыней
+
+"та земля опустеет" или "та земля останется без жителей"
+
+# из-за её жителей, за плоды их дел
+
+Под "плодами" подразумеваются последствия неправедных дел. Альтеративный перевод: "из-за последствий того, что они совершили" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/07/14.md b/mic/07/14.md
new file mode 100644
index 00000000..c87e2f25
--- /dev/null
+++ b/mic/07/14.md
@@ -0,0 +1,19 @@
+# Паси Твоим жезлом Твой народ — овец Твоего наследия
+
+Михей обращается к Господу, прося Его снова начать защищать Израиль. Под "жезлом" имеется в виду Божье руководство и водительство. Господь сравнивается с пастухом, который охраняет Своих овец и направляет их с помощью посоха (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# отдельно обитающих в лесу среди Кармила
+
+Михей сравнивает израильтян с дикими животными, прячущимися в лесу (хотя они могли быть овцами, пасущимися на полях, где много травы) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# в лесу
+
+Лес - это местность, густо заросшая дереьвями.
+
+# на Васане и Галааде
+
+Эти местности были богаты пищей.
+
+# как в древние дни
+
+В древности (во время царствования Давида) Васан и Галаад принадлежали Израилю (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/mic/07/15.md b/mic/07/15.md
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+# Как в дни твоего выхода из египетской земли, покажу ему чудесные дела
+
+Господь говорит о народе.
diff --git a/mic/07/16.md b/mic/07/16.md
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+# Народы
+
+Речь идёт о людях из многочисленных народов. Альтернативный перевод: "соседние народы" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Приложат руку к губам
+
+Этот жест является выражением стыда за содеянное (см. [[rc://*/ta/man/translate/translate-symaction]]).
+
+# их уши перестанут слышать
+
+Это идиома, означающая, что чужие слова не окажут на них никакого влияния (см. [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/mic/07/17.md b/mic/07/17.md
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+++ b/mic/07/17.md
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+# Они будут лизать пыль, как змея
+
+Когда змея ползёт по земле, её тело покрывается пылью. Скорее всего, выражение "они будут лизать пыль" - это преувеличение. Возможные значения: 1) люди в буквальном смысле будут лежать на земле, потому что им будет стыдно; 2) люди склонятся до земли в смирении, сознавая свой позор (см. [[rc://*/ta/man/translate/figs-hyperbole]], [[rc://*/ta/man/translate/figs-simile]], [[rc://*/ta/man/translate/translate-symaction]]).
+
+# из своих укрытий
+
+Здесь люди сравниваются с животными, живущими в норах. Альтернативный перевод: "из своих убежищ" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/07/18.md b/mic/07/18.md
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+# Кто Бог, как Ты, прощающий беззаконие и не вменяющий преступления остатку Своего наследия?
+
+Михей говорит, что нет бога, подобного Господу. Вместо вопроса можно использовать восклицание: "Нет подобного Тебе! Ты - Бог, прощающий беззаконие и не вменяющий преступления остатку Своего наследия!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# остатку Своего наследия
+
+"избранным людям, сумевшим пережить Твои суды"
+
+# не вменяющий преступления остатку Своего наследия? Не вечно Он гневается, потому что любит миловать
+
+Во втором предложении местоимение "Он" можно заменить на "Ты": "Ты не вечно гневаешься, потому что любишь миловать" или "Твой гнев не вечен, потому что Ты милостивый" (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# не вменяющий преступления
+
+не строящий отношения на основе прошлых, прощеных преступлений
+
+# Не вечно Он гневается
+
+"Ты не вечно гневаешься"
diff --git a/mic/07/19.md b/mic/07/19.md
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+# Ты бросишь все наши грехи в морскую пучину
+
+Речь идёт о Боге (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# все наши грехи
+
+"Наши" - то есть Михея и израильского народа (не Бога) (см. [[rc://*/ta/man/translate/figs-exclusive]]).
+
+# Он опять помилует нас и сотрёт наши беззакония. Ты бросишь все наши грехи в морскую пучину.
+
+Грехи и беззакония сравниваются с тяжёлым грузом. Альтернативный перевод: "Ты уничтожишь все наши грехи и преступления" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/mic/07/20.md b/mic/07/20.md
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+# Ты проявишь верность Иакову и милость Аврааму
+
+Под "Иаковом и Авраамом" имеются в виду их потомки - израильский народ, к которому обращался Михей. Вместо асбтрактных существительных "верность и милость" можно использовать прилагательные: "Ты покажешь потомкам Иакова и Авраама, насколько Ты верный и милостивый" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/mic/07/intro.md b/mic/07/intro.md
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+# Михей 07 Общие замечания
+
+## Важные концепции
+
+### Последние дни
+
+В этой главе говорится о надежде на грядущее избавление остатка Божьего народа, о будущем восстановлении Израиля и наступлении истинного мира (см. [[rc://*/tw/dict/bible/kt/savior]], [[rc://*/tw/dict/bible/kt/faithful]], [[rc://*/tw/dict/bible/kt/remnant]], [[rc://*/tw/dict/bible/kt/restore]]).
+
+### Пророк
+
+Пророк - это Божий служитель, обращавшийся к народу от лица Господа. В этой главе Михей часто говорит от лица народа, раскаиваясь перед Господом в грехах людей (см. [[rc://*/tw/dict/bible/kt/prophet]] и [[rc://*/tw/dict/bible/kt/repent]]).
+
+## Ссылка:
+
+  * **[Михей 07:01 Замечания](./01.md)**
+
+**[<<](../06/intro.md) |**
diff --git a/mic/front/intro.md b/mic/front/intro.md
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+1. Введение в книгу пророка Михея
+
+## Часть 1: Общие характеристики
+
+#### Структура пророчества
+
+  1. Бог говорит, что накажет Северное и Южное царства (1:1–16)
+
+  2. Господь против корыстных людей (2:1-3:12)
+
+  * Богатые, угнетающие бедных (2:1–11)
+  * Обещание об освобождении и восстановлении (2:12–13)
+  * Правители, священники и пророки виновны (3:1–12)
+
+  3. Бог станет победителем для всего Израиля (4:1-5:15)
+
+  * Господь будет править всеми народами (4:1–10)
+  * Израиль будет сокрушён, но впоследствии одержит победу над своими врагами (4:11–13)
+  * Мессия будет пасти Своё стадо и разорит народы, сражавшиеся против Израиля (5:1–6)
+  * Мессия уничтожит всё, что причиняло вред Его народу (5:7–15)
+  *  Господь возбуждает дело против народа Израиля (6:1-16)
+  * Бог напоминает израильтянам о времени, когда они были выведены из египетского рабства (6:1–5)
+  * Израиль наказан; искреннее покаяние (6:6–16) Израиль убогий и Израиль восстановленный (7:1-20)
+
+  4.  * Израиль сломлен и жалок (7:1–7)
+
+  * Израиль будет восстановлен (7:8–13)
+  * Господь восстанавливает и даёт благодать (7:14–20)
+
+#### О чём книга пророка Михея?
+
+В настоящей книге записаны пророчества Михея. Многие из них аналогичны пророчествам Исаии. Михей предупреждал Израильское и Иудейское царства о нападении на них ассирийской армии. Он обличал людей, поступавших несправедливо и безнравственно. Михей выступал против израильтян, не желавших зарабатывать себе на жизнь собственным трудом. Он также обличал лжепророков в Израиле и Иудее, говоривших народу, что Господь никогда не допустит вторжения иноземных захватчиков.
+
+Михей призывал народ к богоугодной, праведной и святой жизни. Тем не менее, нечестивые поступки большинства людей и их несправедливое обращение со своими ближними доказывали их нежелание повиноваться Господу и чтить Его (см. [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/righteous]], [[rc://*/tw/dict/bible/kt/holy]], [[rc://*/tw/dict/bible/kt/faith]]).
+
+#### Как переводить заголовок книги?
+
+Вы можете дать обычный, понятный читателю, перевод: "Книга пророка Михея", "Михей", "Пророческие изречения Михея" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+#### Кто был автором пророчества?
+
+Вероятнее всего, её автором был пророк Михей. Он жил в тот же период, что и пророки Исаия и Осия (где-то между 750 и 700 до н. э ., во время правления Иоафама, Ахаза и Езекии Иудейским царством). Михей начал пророчествовать, когда жил в Северном Израильском царстве. Впоследствии он переселился в Южное Иудейское царство.
+
+## Часть 2: Религиозный и культурный контекст пророчества
+
+#### О каком освободителе говорил Михей?
+
+Михей часто упоминал Царя, Который избавит Божий народ. Несмотря на то, что пророк нигде не называет имени этого Человека, вполне очевидно, что речь идёт о Мессии - потомке Давида - Который будет править вечно (см. [[rc://*/tw/dict/bible/other/deliverer]] и [[rc://*/tw/dict/bible/kt/christ]]).
+
+#### Как израильтяне могли угодить Богу: своими жертвоприношениями или святым образом жизни?
+
+Ветхозаветные пророки поднимали проблемы, связанные с жертвоприношениями, предписанными законом Моисея. В отличие от них, Михей говорил народу, что Господу угодны жертвоприношения только тогда, когда люди совершают их по вере. Без веры все жертвоприношения были бесполезны (см. [[rc://*/tw/dict/bible/kt/lawofmoses]] и [[rc://*/tw/dict/bible/kt/justice]]).
+
+## Часть 3: Основные трудности перевода
+
+#### Что особенного в отрывке 1:10-16?
+
+На иврите этот отрывок звучит очень необычно, потому что в нём используется игра слов: названия городов созвучны с Божьим наказанием, которое должно было на них обрушиться. Например, "Лахис" переводится как "К колесницам!" (хотя, это может также быть и поэтическим приёмом, не обозначающим точные способы уничтожения городов).
+
+#### Что нужно знать переводчикам, прежде чем приступить к переводу пророчества Михея?
+
+Михей не уточняет, где он изрекал свои пророчества, поэтому может быть трудно понять подразумеваемую информацию, если не разобраться в особенности того периода, в который пророчествовал Михей. При переводе данного пророчества очень важно хорошо понимать историю Израильского и Иудейского царств (см. [[rc://*/tw/dict/bible/kt/prophet]]).
+
+#### Как переводить отрывки, где отсутствует упоминание говорящего или слушающего?
+
+Михей не уточняет ни личности говорящего, ни того, к кому он обращался. Однако это можно понять из контекста. Вы можете пояснять трудные места, чтобы читателям было легче понимать, о ком идёт речь (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+#### Как нужно оформлять текст пророчества?
+
+В английской ULB используется тот же поэтический стиль, что и в иврите, однако в других языках его будет невозможно воспроизвести. В ULB поэтические отрывки напечатаны с небольшим отступом вправо для их отделения от основного текста. Поскольку все части книги - это серия стихотворений, все они напечатаны с отступом (за исключением первого стиха).
diff --git a/mrk/01/01.md b/mrk/01/01.md
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+# Общая информация:
+
+Книга Марка начинается с предсказания пророка Исаии о пришествии Иоанна Крестителя, который крестит Иисуса. Автор - Марк, также называемый Иоанном Марком, сын одной из нескольких женщин по имени Мария, которые упоминаются в четырех Евангелиях. Он также является племянником Варнавы.
+
+# Радостная весть об Иисусе Христе, Божьем Сыне, начинается так
+
+Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ [υἱοῦ θεοῦ] - "Начало евангелия Иисуса Христа (Сына Божьего)".
+
+Первый стих (в котором нет ни одного глагола) содержит в себе заглавие книги и раскрывает её тему. Слово "Евангелие" в данном случае относится не к книге Марка, известной как "Евангелие от Марка", а к благой/доброй вести (сообщению) об Иисусе Христе. Те, кто были знакомы с Ветхим Заветом, знали, каким высоким значением там наполнено слово "благовестие" и слова, производные от него (Ис. 40:9; 41:27; 52:7; 61:1-3). В своём обычном значении слово "весть" (или "новость") подразумевает, что произошло нечто важное. Но Марк прибегает к этому слову в то время, когда оно уже сделалось своего рода христианским термином, обозначающим проповедь об Иисусе Христе. "Благая весть" или "Евангелие" (греческое слово) - это возвещение о силе Бога, действующей в Иисусе Христе для спасения всех, кто верует (ср. Рим. 1:16). Этот термин играет важную роль в богословском повествовании Марка (Мк. 1:14-15; 8:35; 10:29; 13:9-10; 14:9).
+
+Для Марка началом Евангелия явились исторические факты жизни, смерти и воскресения Иисуса из Назарета. Позднее Благую весть провозглашали апостолы, начав с того (к примеру, Деян. 2:36), чем Марк окончил свою Книгу. Итак, "Евангелие Иисуса Христа" означает: Благая весть об Иисусе Христе, Сыне Божьем. "Иисус" - это имя собственное, данное Ему Богом (Мф. 1:21; Лк. 1:31; 2:21); оно - греческий эквивалент еврейского "Йошуа", означающего "Яхве - наше спасение". Слово "Христос" - это греческий эквивалент еврейского титула "Машиах" ("Мессия" или "Помазанник"). Иудеи употребляли его по отношению к Освободителю, пришествия которого они ожидали; в их представлении это был Божий Посланник (Посредник), который придет, чтобы осуществить ветхозаветные пророчества (например, Быт. 49:10; Пс. 2:10
diff --git a/mrk/01/02.md b/mrk/01/02.md
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+# Общие замечания:
+
+Марк цитирует Мал. 3:1 и Исх. 23:20. Исайя цитируется в следующем, третьем стихе.
+
+# Как написано у пророка Исаии: «Смотри, Я посылаю перед Тобой Моего вестника, который подготовит Тебе путь», и ещё написано:
+
+Καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ· ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· - букв.: "Как написано в Исайе пророке: "Вот, посылаю вестника моего перед лицом Твоим, который приготовит путь Твой".
+
+Альт. перевод С. Аверинцева: "Как написано у пророка Исаии: "Вот, Я шлю Ангела Моего пред лицом Твоим, который уготовит Тебе путь".
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Гл. κατασκευάζω: 1. снаряжать, приготовлять; 2. строить, устанавливать, воздвигать, сооружать, оборудовать, обделывать, устраивать.
+
+Ст. 2 - это "смешение" сказанного в Исх. 23:20 и у Малахии (3:1). А в 1:3 цитируется пророк Исаия (40:3). Причем Марк исходит из традиционного понимания упомянутых ветхозаветных стихов и потому не объясняет их. Но он явно делает ударение на слове "путь" (букв. - "дорога"), которое имеет ключевое значение в его толковании сущности христианского ученичества (Мк. 8:27; 9:33; 10:17,32,52; 12:14). Марк объясняет, что Иоанн был посланником Божьим.
diff --git a/mrk/01/03.md b/mrk/01/03.md
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+# Общие замечания:
+
+Марк цитирует Ис. 40:3.
+
+# «Голос призывающего в пустыне: "Подготовьте путь Господу, прямыми сделайте Ему дороги"».
+
+φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ - букв.: "голос кричащего в пустыне "приготовьте путь Господа, прямыми сделайте дорого Его".
+
+Альт. перевод: «Голос громко взывающего в пустыне: (Приготовьте путь Господу, прямыми сделайте стези Ему!)» (пер. Кулакова).
+
+Гл. βοάω (прич.): кричать, издавать крик, вопиять, возглашать, громко звать.
+
+Прил. εὐΘύς: прямой, прямолинейный, правильный, справедливый; нареч. прямо, тотчас, немедленно, сразу (же).
+
+Сущ. τρίβος (мн. ч.): тропа, стезя, протоптанная дорога.
+
+"Смешанное" цитирование в стихах 2-3 Марк предваряет словами: "Как написано у пророка Исайи…". Такого рода "смешанные" или "объединенные" темой ссылки характерны для всех новозаветных авторов.
+
+В данном случае "объединяющей темой" служит "пустыня", сыгравшая особую роль в израильской истории. Поскольку Марк начинает свое повествование со служения Иоанна Крестителя в пустыне, то определяющими при цитировании у него являются слова пророка Исайи о гласе вопиющего в пустыне. Именно на него он и ссылается, хотя тексты фактически взяты из трех различных источников. По мысли Марка, Иоанн готовил Израиль к новому исходу, во время которого через Иисуса будет явлено присутствие Бога и Его власть (1:15).
diff --git a/mrk/01/04.md b/mrk/01/04.md
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+# Общая информация:
+
+В этих стихах местоимения «он», «к нему» относятся к Иоанну.
+
+# Так пришёл Иоанн. Он в пустыне проповедовал о крещении в знак покаяния для прощения грехов
+
+ἐγένετο Ἰωάννης [ὁ] βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν - букв.: "Появился Иоанн, крестящий в пустыне и возвещающий крещение покаяния в оставление (освобождение от, прощение) грехов".
+
+Альт. перевод: "в пустыне появился Иоанн, который омывал водой и призывал людей обратиться к Богу и в знак этого омыть себя, чтобы получить прощение грехов" (СРП РБО).
+
+βαπτίζων (прич.) от βαπτίζω: погружать, крестить, омывать (о церемониальном омовении, см. Мк. 7:4 и Лк. 11:38), окунать. С причастием: крестящий. κηρύσσων (прич.) от κηρύσσω: проповедовать, провозглашать, разглашать, возвещать. С причастием: возвещающий.
+
+Фраза βάπτισμα μετανοίας - "Крещение покаяния".
+
+Сущ. μετάνοια: перемена мыслей, раскаяние, покаяние.
+
+Сущ. ἄφεσις: 1. отпускание, освобождение; 2. оставление, прощение, отпущение (грехов); сл. ἄφεσις говорит об окончательном прощении грехов.
+
+Для исполнения вышеупомянутых пророчеств и явился на исторической сцене Иоанн - как последний из ветхозаветных пророков (ср. Лк. 7:24-28; 16:16), и этим ознаменовался поворотный пункт в отношении Бога к человечеству. Иоанн крестил в пустыне (букв. в "необитаемой местности, иссушенной солнцем").., проповедуя крещение покаяния. Слово "проповедуя" можно было бы передать (в свете предсказания в Мк. 1:2-3) как "провозглашая, будучи вестником, посланником". С одной стороны, крещение Иоанна не было чем-то принципиально новым, поскольку от язычников, обращавшихся в иудаизм, евреи требовали исполнения схожего ритуала - самопогружения в воду. Новым же было то, что Иоанн предлагал "креститься" не язычникам, а избранному Богом народу, т. е. иудеям, и при этом требовал от них покаяния - пред лицом идущего за ним Мессии (Мф. 3:2). Об этом крещении сказано как о связанном с покаянием или выражавшем покаяние для прощения грехов.
diff --git a/mrk/01/05.md b/mrk/01/05.md
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+# Вся иудейская страна и жители Иерусалима приходили к нему. Они признавались в своих грехах, и он крестил их в реке Иордан
+
+καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο ὑπ’ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν - "И приходила к нему вся Иудейская страна и иерусалимляне все, и они были крещены им в реке Иордане, признавая (исповедуя) грехи свои".
+
+Гл. βαπτίζω (пассив): погружать, крестить, омывать (о церемониальном омовении.
+
+εξομολογούμενοι (деепричастие) от ἐξομολογέω: сознавать, признавать, исповедовать. С деепричастием: признавая, открывая, исповедуя.
+
+Прибегая к гиперболе ("все", "весь", сравните также ст. 1:32-33, 37), Марк стремился показать, насколько велико было воздействие Иоанна на иудеев вообще и на жителей Иерусалима, в частности. Люди шли со всех сторон и крестились от него… в реке Иордане (ср. ст. 9), исповедуя грехи свои. Глагол "крестить" здесь букв. означает "опускать, погружать в воду". Принять в реке Иордане крещение от Иоанна означало для иудея "обратиться к Богу".
+
+Он таким образом становился частью покаявшегося народа, готового встретить Мессию. Сам акт крещения включал в себя открытое, принародное исповедание грехов. Глагол "исповедать" (ср. Деян. 19:18; Фил. 2:11) - сильно звучащее в те времена слово. Те, кто исповедовались, во всеуслышание признавали справедливость осуждения Богом их грехов. Всякий иудей, знакомый с историей своего народа, знал, что Израиль не исполнил требований Небесного Отца. Готовность креститься от Иоанна "в пустыне" соответствовала признанию непослушания Богу и выражению желания обратиться к Нему от всего сердца.
diff --git a/mrk/01/06.md b/mrk/01/06.md
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+# Иоанн носил одежду из верблюжьей шерсти и кожаный пояс, ел саранчу и дикий мёд
+
+καὶ ἦν ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον - "И был Иоанн одетым в волосы (одежда из волоса, шерсти) верблюда, и пояс кожанный вокруг бёдер его, и ел (ядущий был) саранчу и мёд дикий". Сущ. Θρίξ: волос, шерсть.
+
+ενδεδυμένος от ενδυω: надевать (одежду), быть одетым. Имперфект указывает на привычное действие: "был одет (по своему обыкновению)".
+
+Сущ. ζώνη: пояс, ремень.
+
+Прил. δερμάτινος: кожаный. εσθίων (причастие) от ἐσΘίω: есть, питаться, пожирать; перен. истреблять, уничтожать. С причастием: питающийся, едущий.
+
+Сущ. ἀκρίς: акриды, саранча (даже в наши дни служит пищей для наиболее бедных слоев населения в Аравии, Африке, Сирии).
+
+Сущ. μέλι: мёд.
+
+Прил. ἄγριος: 1. дикий, полевой; 2. свирепый, неистовый, лютый.
+
+Одежда и пища Иоанна Крестителя выдавали в нем "человека пустыни", и они же свидетельствовали о нем как о пророке Божьем (ср. Зах. 13:4). Своим внешним видом Иоанн напоминал пророка Илию (4Цар. 1:8), который у пророка Малахии (Мал. 4:5) отождествляется с Божьим Ангелом или посланником (Мал. 3:1) (последнее место цитировалось выше, Мар. 1:2; ср. также Мар. 9:13; Лук. 1:17). Обитавшие в пустынных районах Палестины люди нередко питались акридами (саранчёю) и диким медом. В Лев. 11:32 саранча причислена к "чистой" пище.
diff --git a/mrk/01/07.md b/mrk/01/07.md
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+# Иоанн говорил: «За мной идёт Тот, Кто сильнее меня, и у Кого я не достоин, наклонившись, развязать ремень обуви
+
+Καὶ ἐκήρυσσεν λέγων· ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ - "И провозглашал, говоря (Иоанн): идет сильнее меня за мной, у Которого я недостоин нагнувшись развязать ремень на обуви Его".
+
+Гл. κηρύσσω: проповедовать, провозглашать, разглашать, возвещать.
+
+Прил. ἰσχυρός (сравнит. степень): сильный, мощный, могущественный, крепкий.
+
+Прил. ἱκανός: достаточный, довольный (достаточно многочисленный, сильный и т. п.), достойный, способный.
+
+κύψας (дееприч.) от κύπτω: наклоняться, нагибаться, поникнуть головой, опускать голову. С деепричастием: наклонившись, наклонясь.
+
+Гл. λύω: отвязывать, развязывать. Буквально первые слова этого стиха могут звучать так: "И он возвещал (как глашатай), говоря" (ср. ст. 4).
+
+Проповедь Иоанна Марк сводит к главной мысли: к возвещению о том, что за ним следует Некто, гораздо более великий, Который будет крестить народ Духом Святым (ст. 8). Иоанн не хотел, чтобы его перепутали с Мессией! Слова "идет за мной (в значении "после (во времени) меня") Сильнейший меня", подобно эху, отражают сказанное в Мал. 3:1 и 4:5. Однако Кто же именно Тот "Сильнейший", Который "идет за ним", было скрыто даже от Иоанна до момента крещения (от него) самого Иисуса (ср. Ин. 1:29-34). Марк, несомненно, избегал слова "Мессия" - по той причине, что с этим понятием неразрывно связывалось и его неверное толкование в народе. Далее, в ст. 8, Марк дает объяснение, почему Идущий за Иоанном "сильнее его". Иоанн указывает на величие Грядущего и проявляет смирение (ср. Ин. 3:27-30), говоря, что он не достоин, наклонившись (эти слова записаны только Марком!), развязать ремень обуви (сандалий) Его. А ведь даже от раба, находившегося на службе у иудея, не требовалось делать этого для его господина!
diff --git a/mrk/01/08.md b/mrk/01/08.md
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+# Я крестил вас водой, а Он будет крестить вас Святым Духом»
+
+ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ - "Я крестил вас водою, Он же будет крестить вас в Духе Святом".
+
+В этом стихе "я" противопоставляется "Он". Иоанн совершал акт внешнего характера - крещение водою, а Идущий за ним будет изливать на них Духа. Греческое слово "крестить" по смыслу связано со словом "вода", обычно оно означает погружение в воду, и только (ст. 9-10). Но при сочетании со словами Дух Святой оно означает вхождение в сферу, где действует несущая жизнь сила Божьего Духа. Фраза "Я крестил вас водою…", вероятно, указывает на то, что Иоанн обращался к людям, уже принявшим крещение от него. Его крещение "в воде" было подготовительным по своему характеру. Но те, кто крестились от Иоанна, давали тем самым обещание принять Того, Кто "шел за ним", и Кому дано было крестить их Духом Святым (Деян. 1:5; 11:15-16). Излияние Духа Святого было ожидаемым действием грядущего Мессии (Ис. 32:15, 44:3; Иез. 36:26-27; Иоил. 2:28-29).
diff --git a/mrk/01/09.md b/mrk/01/09.md
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+# В те дни из галилейского города Назарет пришёл Иисус, которого Иоанн крестил в Иордане
+
+Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου - "И случилось, что в те дни пришел Иисус из Назарета Галилейского и был крещен в Иордане Иоанном".
+
+εβαπτίσθη (пассив) от βαπτίζω: погружать, крестить, омывать (о церемониальном омовении, см. Мк. 7:4 и Лк. 11:38), окунать.
+
+Марк весьма неожиданно представляет Идущего за Иоанном как Иисуса из Назарета. В отличие от прочих, шедших к Крестителю, которые были из "Иудеи и Иерусалиама", об Иисусе сказано, что Он пришел из Назарета Галилейского. Назарет был мало известным городком, ни разу не упоминавшимся ни в Ветхом Завете, ни в Талмуде, ни в исторических повествованиях Иосифа Флавия, известного иудейского историка, жившего в первом веке от Р. Х. Галилея же была одной из трёх провинций, на которые делилась тогда Палестина (Иудея, Самария и Галилея), и занимала площадь примерно 100 на 45 километров; она образовывала наиболее населенную северо-восточную часть Палестины.
+
+Иисус крестился от Иоанна в Иордане (ср. ст. 5). По всей вероятности, Иисус был крещен неподалеку от Иерихона.
+
+Ему было тогда примерно 30 лет (Лк. 3:23). В отличие от всех других, Иисус не исповедовал грехов (ср. Мк. 1:5), потому что в Нем не было греха (Ин. 8:45-46; 2Кор. 5:21; Евр. 4:15; 1Ин. 3:5). Марк не объясняет, почему Иисус принял крещение от Иоанна, однако на этот счёт предположить три причины: 1) это было актом повиновения, свидетельствовавшим о том, что Иисус полностью разделял Божий план и был согласен с той ролью, которая отводилась в его осуществлении крещению Иоанна (Мф. 3:15); 2) это было для Него актом отождествления Себя с народом Израиля, к которому Он причислял Себя по Своему земному происхождению и чьё незавидное положение в глазах Бога был готов тоже разделить; 3) это было для Иисуса актом посвящения Себя на мессианское служение, знаком официального начала Божьей миссии.
diff --git a/mrk/01/10.md b/mrk/01/10.md
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+# Когда Иисус выходил из воды, то увидел, что открываются небеса и Дух, как голубь, спускается на Него
+
+καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· - букв.: "И тотчас, выходя из воды увидел (Иисус) раскрывающиеся небеса и Духа как голубя, сходящего на Него".
+
+Нар. εὐΘύς: прямо, тотчас, немедленно, сразу (же). σχιζομένους (прич. в пасс. залоге) от σχίζω: разрывать, раздирать, рассекать, разрубать, разверзать, прорывать; страд. также: разделяться. С прич. в пассиве: разодранные.
+
+Сущ. περιστερά: голубь. καταβαινον (прич.) от καταβαίνω: сходить (вниз), нисходить, спускаться. С причастием: сходящего.
+
+Здесь Марк употребил греческое наречие "тотчас" впервые (из 42 раз) в своем Евангелии. Он употребляет его в разных значениях - и в смысле "немедленности" того или иного действия, и в смысле логической последовательности действий (к примеру, 1:21, где это же наречие переведено как "вскоре"). Во время крещения Иисуса произошло несколько событий, которые не сопутствовали крещению других людей. Во-первых, Иоанн увидел разверзающиеся небеса. Выражение "разверзающиеся небеса" - это метафора, отражающая Божье вмешательство в людские дела - с целью спасения Его народа (Ис. 64:1-5, где находим схожий образ).
+
+Во-вторых, Иоанн увидел Духа, как голубя, сходящего на Него, т. е. в виде голубя, в доступной человеческому зрению форме (ср. Лук. 3:22). Образ голубя, по всей видимости, символизирует творческую активность Духа (Быт. 1:2). В ветхозаветные времена Дух сходил на некоторых людей с тем, чтобы вселить в них силу для служения (например, Исх. 31:3; Суд. 3:10; 11:29; 1Цар. 19:20, 23). Сошествие Духа Святого на Иисуса дало Ему силу для Его мессианского служения (Деян. 10:38) и для крещения других Духом Святым, как это и предсказал Иоанн (Мк. 1:8). Кроме того, здесь образ голубя может указывать на то, что крещение Иисуса знаменует собой новую жизнь для человечества (подобно
diff --git a/mrk/01/11.md b/mrk/01/11.md
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+++ b/mrk/01/11.md
@@ -0,0 +1,9 @@
+# В этот момент с неба прозвучал голос: «Ты Мой любимый Сын, в Тебе Моя радость»
+
+καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν· σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα - букв.: "И голос случился на небе (с неба): Ты есть Сын Мой возлюбленный, в Тебе Я обрел удовлетворение". Возм. перевод: "И раздался тогдаголос с неба: «Ты– Сын Мой возлюбленный, отрада Ты Мне!»" (пер. Кулакова).
+
+Прил. ἀγαπητός: возлюбленный, любимый, дорогой. Гл. εὐδοκέω: благоволить (проявлять расположение или доброжелательность), быть довольным, удовлетворенным, одобрять, восхотеть.
+
+Слова Отца Небесного, в которых Он выразил безоговорочное одобрение Иисусу и Его миссии, эхом отзываются в трех стихах Ветхого Завета - Быт. 22:2; Пс. 2:7; Ис. 42:1. В первом заявлении - "Ты Сын Мой" утверждаются особые взаимоотношения Иисуса с Его Отцом Небесным. Величественное значение этих слов поясняется в Пс. 2:7, где Бог обращается как к Своему Сыну, к помазанному Царю. С момента Своего крещения в Иордане Иисус официально принимает на Себя роль Помазанника Божьего (2Цар. 7:12-16; Пс. 88:27; Евр. 1:5). Слово "возлюбленный" по отношению к Сыну может быть понято в значении ветхозаветного "единственного" или "единородного" Сына (ср. Быт. 22:2,12,16; Иер. 6:26; Ам. 8:10; Зах. 12:10), т. е. как эквивалент греческого слова "моногенос" (единственный, уникальный - Ин. 1:14,18; Евр. 11:17). Фраза "в Котором Мое благоволение" звучит вне времени и указывает на то, что Отец благоволит к Сыну всегда.
+
+Это Божье благоволение не имело начала и не будет иметь конца. Мысль эта звучит и в Ис. 42:1, где Бог обращается к избранному Им "Отроку" (в англ. переводе - "Слуге"), на Которого готов излить Свой Дух. С Ис. 42:1 начинается первое из четырех пророчеств об истинном Слуге-Мессии, Который противопоставляется в них непослушному "слуге-народу", т. е. Израилю (Ис. 42:1-9; 49:1-7; 50:4-9; 52:13 - 53:12). Истинный Слуга (или Раб) должен много пострадать.
diff --git a/mrk/01/12.md b/mrk/01/12.md
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+# Связующее утверждение:
+
+После крещения, Иисус находится в пустыне в течение 40 дней, а затем отправляется в Галилею, чтобы обучить и призвать своих учеников.
+
+# Сразу после этого Дух повёл Иисуса в пустыню
+
+Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον - "И тотчас (после этого) Дух выбрасывает (высылает) Его (Иисуса) в пустыню".
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать. Немедленно после крещения Дух ведет Иисуса в пустыню.
+
+Более точный перевод: не "ведет", а "гонит", ведь здесь употреблен греческий глагол, которым в других местах Марк пользуется, когда говорит об изгнании бесов (ср. ст. 34, 39; 3:15, 22-23; 6:13; 7:26; 9:18, 28, 38). Употребленное в данном случае, это слово свидетельствует о склонности Марка к "сильным выражениям" (ср. с Мф. 4:1 и Лк. 4:1, где два других евангелиста прибегают к другому греческому слову, по-русски переданному как "возведен" и "поведен"). Мысль здесь, однако, та, что в Своем воздействии на Иисуса Дух прибёг к сильному нравственному побуждению - чтобы Иисус пошел навстречу искушению и злу, а не пытался уклониться от них. Пустыня (ср. Мк. 1:4) - это безводная необитаемая территория; согласно традиционным представлениям древних иудеев, "пустыня" была населена злыми духами и всякой нечистой силой (Мф. 12:43; Лк. 8:29; 9:24). Предание гласит, что искушение Христа происходило на северо-западе от Мертвого моря, поблизости от Иерихона или чуть западнее его.
diff --git a/mrk/01/13.md b/mrk/01/13.md
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+++ b/mrk/01/13.md
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+# Он был в пустыне сорок дней, где сатана испытывал Его. Там Иисус находился среди диких животных, и ангелы заботились о Нём
+
+καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων,καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ - букв.: "И был (Иисус) в пустыне сорок дней искушаемый сатаною и были с Ним звери, и ангелы служили Ему".
+
+πειραζόμενος (прич.) от πειράζω: 1. пытаться, делать попытку; 2. испытывать, подвергать испытанию; 3. искушать, пытаться совратить или уловить.
+
+Гл. διακονέω: прислуживать (за столом), обслуживать, подавать (на стол); заботиться, печься, оказывать услуги, помогать.
+
+Марк упоминает также о диких зверях. По ветхозаветному представлению "пустыня" потому и была безлюдна, уныла и опасна, служа пристанищем страшным прожорливым зверям (Ис. 13:20-22; 34:8-15; Пс. 21:12-22; 90:11-13), что ее проклял Бог. Она по своему характеру враждебна человеку, и "звери", живущие в ней, свидетельствуют, что над этим местом властвует сатана.
+
+Образ Ангелов, которые служили Иисусу, контрастирует с образом "зверей". Ангелы были помощниками Иисуса во время Его испытания, они, в частности, укрепляли в Нем уверенность в том, что Бог не оставит Его. Марк не упоминает о том, что Иисус постился (ср. Мф. 4:2; Лк. 4:2), возможно, потому, что само пребывание Христа в пустыне подразумевало это.
+
+Вообще сцена искушения передана Марком кратко (в отличие от Матфея и Луки). Он ничего не говорит о том, в чем именно заключалось "искушение", ни о том, что оно завершилось победой Иисуса над сатаною, который разными хитростями пытался увлечь Его в сторону от исполнения воли Бога (Мк. 8:11,32-33; 10:2; 12:15). В непосредственную конфронтацию с сатаной и возглавляемыми им адскими силами Иисус вступил потому, что, приняв крещение, официально принял на Себя исполнение порученной Ему Богом миссии.
diff --git a/mrk/01/14.md b/mrk/01/14.md
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+++ b/mrk/01/14.md
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+# После этого Иисус пришёл в Галилею и проповедовал Радостную Весть о Божьем Царстве. В это время Иоанн был арестован
+
+Μετὰ δὲ τὸ παραδοθῆναι τὸν Ἰωάννην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ - букв.: "После того как был предан Иоанн, пришел Иисус в Галилею, проповедуя евангелие (Благую Весть) Бога". παραδοθηναι (пасс. залог) от παραδίδωμι: отдавать, передавать, предавать. С пассивным залогом: был предан.
+
+Гл. κηρύσσω (прич./дееприч.): проповедовать, провозглашать, разглашать, возвещать.
+
+Выражение "был предан", которым Марк сообщает о заключении в темницу Иоанна Крестителя, как в греческом, так и в русском текстах, имеет общий корень с "предал" (ср. 3:19, где говорится о предательстве Самого Иисуса Иудой; из этого можно заключить, что Марк как бы проводил параллель между судьбою Иоанна и Иисуса (ср. 1:4 и 14а). Пассивным залогом, в котором стоит слово "предан", возможно, подчеркивается осуществление Божьей воли в "предании" Иоанна (обратите внимание на "созвучные" места в отношении Самого Иисуса в 9:31 и 14:18). Итак, наступило Иисусу время начать служение в Галилее (ср. также прим. и толкование на 9:11-13). Если до этого Иоанн возвещал о Христе, то здесь Он сам проповедует Благую Весть о Царстве Божьем. Это естественно для Него, т. к. Иисус - Сын Божий (см. 1:1, 11).
diff --git a/mrk/01/15.md b/mrk/01/15.md
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+# Иисус говорил: «Время пришло — приблизилось Божье Царство! Покайтесь и верьте Радостной Вести!»
+
+καὶ λέγων ὅτι πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ - букв.: "И говоря, что исполнилось время и приблизилось Царство Бога: (по)кайтесь и верьте в евангелие (Благую Весть)".
+
+Проповедь Христа сводилась к двум заявлениям и к двум повелениям. Первым заявлением - "исполнилось время" - выражалась та мысль, что назначенное Богом время подготовки к приходу Мессии и ожидания Его (т. е. ветхозаветная эра) завершилось - в полном соответствии с Божьим планом (Гал. 4:4; Евр. 1:2; 9:6-15).
+
+Второе заявление - "приблизилось Царство Божье" - определяет суть благовестия Иисуса. Слово "Царство" употреблено здесь в значении "царствования" или "царского правления". Это понятие включает в себя верховную власть правителя, саму Его деятельность по управлению, а также сферу Его правления и вытекающие из перечисленного преимущества. Таким образом, "Царство Божье" - это концепция динамического (а не статического, застывшего) состояния, которое определяется всей деятельностью Бога как Верховного Владыки, управляющего Своим творением.
+
+Современникам Христа эта концепция была хорошо знакома на основании ветхозаветных пророчеств (2Цар. 7:8-17; Ис. 11:1-9; 24:23; Иер. 23:4-6; Мих. 4:6-7; Зах. 9:9-10; 14:9); они жили в ожидании будущего мессианского (Давидова) царства на земле (Мф. 20:21; Мк. 10:37; 11:10; 12:35-37; 15:43; Лк. 1:31-33; 2:25,38; Деян. 1:6). Поэтому Иисусу не пришлось предпринимать больших усилий, чтобы пробудить в них интерес к Своему сообщению.
+
+Царство Божье, о котором Он говорил, Его слушатели готовы были отождествить со столь долгожданным мессианским царством, предсказанным в Ветхом Завете. Итак, время принять решение наступило; ибо Иисус ожидал от Своих слушателей соответствующего отклика на два Его требования: "Покайтесь и веруйте в Евангелие".
diff --git a/mrk/01/16.md b/mrk/01/16.md
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+# Проходя по берегу Галилейского моря, Иисус увидел Симона и его брата Андрея. Они были рыбаками и закидывали сети в море
+
+Καὶ παράγων παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν Σίμωνος ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ· ἦσαν γὰρ ἁλιεῖς - букв.: " И проходя вдоль моя Галилейского, увидел (Иисус) Симона и Андрея, брата Симона, забрасывающих сети в море, потому что они были рыбаки".
+
+αμφιβάλλοντας (причастие) от βάλλω: 1. перех. бросать, кидать, ввергать, закидывать; 2. перех. класть, ставить, помещать, вливать (о жидкости); 3. неперех. кидаться, бросаться.
+
+Сущ. ἁλιεύς: рыболов, рыбак.
+
+Море (озеро) Галилейское - это теплое озеро шириною примерно 12 км., а длиною - около 20, расположенное приблизительно на 200 метров ниже уровня моря; ловля рыбы была главным занятием тех, кто обитал на его побережье. Озеро это было как бы "географическим центром" галилейского служения Иисуса Христа. Марк подчёркивает род занятий первых учеников: Симон и Андрей были профессиональными рыбаками.
diff --git a/mrk/01/17.md b/mrk/01/17.md
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+# Иисус сказал им: «Идите за Мной, и Я сделаю вас ловцами людей»
+
+Возм. перевод: "Иисус сказал им: «Пойдемте со Мной, и Я сделаю вас ловцами душ человеческих»" (пер. Кулакова).
+
+Слова "идите за Мною" подразумевали: следуйте за Мною как Мои ученики. В те времена было принято, чтобы желающие учиться "находили" себе раввинов; те и ждали, пока ученики не придут к ним. В отличие от этого, Иисус взял инициативу на Себя, призвав Своих последователей. Иисус "поймал" их для Своего Царства и теперь будет их готовить (соответствующая греческая фраза имеет именно такой смысловой оттенок) к тому, чтобы и они, в свою очередь, вышли "ловить" другие человеческие души.
diff --git a/mrk/01/18.md b/mrk/01/18.md
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index 00000000..d41fa09f
--- /dev/null
+++ b/mrk/01/18.md
@@ -0,0 +1,7 @@
+# Они сразу же оставили свои сети и пошли за Иисусом
+
+καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. - букв.: "И тотчас оставив(-шие) сети, они последовали Ему". Гл. ἀφίημι (прич./дееприч.): (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Гл. ἀκολουΘέω: 1. следовать (за), идти вслед (за); 2. подражать, сообразовываться.
+
+Марк подчёркивает, что Симон и Андрей быстро принимают волевое решение последовать за Ним, сделаться Его учениками. Когда призывает Христос, медлить нельзя!
diff --git a/mrk/01/19.md b/mrk/01/19.md
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+++ b/mrk/01/19.md
@@ -0,0 +1,5 @@
+# Пройдя дальше, Иисус увидел Иакова, сына Зеведея, и его брата Иоанна, которые чинили сети в лодке
+
+Образ "ловли", вероятно, навеян тут профессией первых четырех учеников, но надо заметить, что и в Ветхом Завете он также часто встречается (Иер. 16:16; Иез. 29:4-5; Ам. 4:2; Авв. 1:14-17). Правда, пророки прибегали к этой метафоре, говоря о грядущем Божьем суде, но Иисус воспользовался ей в "противоположном" смысле - имея в виду освобождение от этого суда. В свете того, что грядет праведное правление Бога (1:15), Иисус призвал четырех рыбаков на труд "вылавливания" людей из "моря греха" ("море" - характерный для Ветхого Завета образ греха и смерти; например, Ис. 57:20-21).
+
+Примерно тогда же Иисус увидел Иакова Зеведеева в его братом Иоанном (ср. 10:35), которые в лодке чинили сети перед следующей ночной рыбной ловлей. Они были товарищами Симона (Лук. 5:10). И тут же Иисус призвал их следовать за Ним. Они немедленно расстались с тем, что определяло их прежний образ жизни (лодку и рыболовные сети), и с тем, что составляло её ценность (своего отца Зеведея… с работниками), и последовали за Ним!
diff --git a/mrk/01/20.md b/mrk/01/20.md
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+++ b/mrk/01/20.md
@@ -0,0 +1,5 @@
+# Иисус позвал их, и они оставили своего отца Зеведея с работниками в лодке и пошли за Ним
+
+Марк не упоминает о прежних контактах этих рыбаков с Иисусом, но вот из Евангелия от Иоанна (Ин. 1:35-42) мы узнаем, что Андрей и Симон уже прежде признали Его как Мессию Израиля. По прошествии какого-то времени. Иисус собрал всех Двенадцать вокруг Себя и положил начало их ученичеству (Мк. 3:14-19). "Историческую часть" начала служения Иисуса Марк излагает кратко (1:14-20), делая главный акцент на том, каким авторитетом пользовался Иисус у людей и на повиновении (Ему) Его последователей. Тема ученичества доминирует в Евангелии от Марка. Сам факт "призвания" учеников лично Иисусом, по всей вероятности, побуждал читателей Марка задаваться двумя вопросами: "Кто же Он, этот Призывающий?" и "Что это значило на практике - следовать за Ним?"
+
+На оба потенциальных вопроса евангелист отвечает далее. Марк, очевидно, исходил из определенного сходства между двенадцатью учениками (см. прим. и толкование на 3:13 и 13:37) и своими читателями, полагая, что все, что последние узнают о первых, будет им весьма полезно в свете их собственного ученичества. Упомянув о наёмных работниках Заведея, Марк намекнул на то, что Иоанн и Иаков были людьми далеко не бедными и, последовав за Иисусом, отказались от привычного образа жизни, богатства и положения в обществе!
diff --git a/mrk/01/21.md b/mrk/01/21.md
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@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иисус учит в синагоге города Капернаума в субботу. Изгнав демона из человека, он удивляет людей из близлежащих областей Галилеи.
+
+# Они пришли в Капернаум. Как только наступила суббота, Иисус вошёл в синагогу и учил там
+
+Καὶ εἰσπορεύονται εἰς Καφαρναούμ· καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν - "И они пришли (вошли) в Капернаум. И как только (тотчас) наступила суббота, вошел (Иисус) в синагогу и учил". Альт. перевод: "И вот пришли они в Капернаум. В первую же субботу, придя в синагогу, Он стал учить" (СРП РБО).
+
+Гл. εἰσπορεύομαι: входить. Καπερναούμ: Капернаум (процветающий во времена Иисуса город в Галилее, лежащий на западном побережье Галилейского моря). Гл. διδάσκω: учить, обучать, научать, поучать, наставлять.
+
+Четверо учеников пошли вместе с Иисусом в Капернаум, расположенный поблизости, на северо-западном берегу Галилейского моря. Это был город, где они жили, и именно он стал центром "галилейского служения" Иисуса (Лк. 4:16-31). С наступлением субботы Иисус пришел в синагогу, на обычную в то время службу. Там Он начал учить - несомненно по предложению начальника синагоги (ср. Деян. 13:13-16). Марк часто упоминает о том, что Иисус учил (2:13; 4:1-2; 6:2,6,34; 8:31; 10:1; 11:17; 12:35; 14:49), но вот тому, о чем Он учил, отводит не так много места.
diff --git a/mrk/01/22.md b/mrk/01/22.md
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+# Люди удивлялись Его учению, потому что Он учил их не как книжники, а как тот, у кого есть власть
+
+καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ· ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς - "И поражались (изумлялись, удивлялись) учению Его, потому что Он учил их как власть имеющий и не как книжники".
+
+εξεπλήσσοντο (пасс. залог) от ἐκπλήσσω: действ. ошеломлять, поражать, удивлять, изумлять; страд. поражаться, удивляться, изумляться. С пассивным залогом: были удивлены.
+
+Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Слушатели Иисуса дивились (букв.: "были поражены"; то же слово мы встречаем в 6:2; 7:37; 10:26; 11:18) как Его манере учить, так и содержанию Его слов. Он учил как имеющий власть от Бога, а потому заставлял людей задумываться над услышанным. И это резко отличалось от того, как учили книжники; те обучены были Закону во всех его записанных нюансах и устному толкованию записанного, но все они неизменно держались в рамках "традиции", и их толкование, по сути, сводилось к ссылкам на то, что было сказано кем-то до них. Иисус же этого не делает.
diff --git a/mrk/01/23.md b/mrk/01/23.md
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+++ b/mrk/01/23.md
@@ -0,0 +1,5 @@
+# В той синагоге был человек, который был одержим нечистым духом. Он закричал
+
+Καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ καὶ ἀνέκραξεν - "И тотчас, был в их синогоге человек в нечистом духе и он закричал". ἀνακράζω: вскрикивать, кричать, восклицать.
+
+Само присутствие Иисуса в синагоге и властный тон Его поучений вызвали бурную реакцию со стороны присутствовавшего там человека, который был одержим нечистым духом.
diff --git a/mrk/01/24.md b/mrk/01/24.md
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+# «Ну какое Тебе дело до нас, Иисус из Назарета? Ты пришёл погубить нас? Знаю Тебя и знаю кто Ты. Ты — Божий Святой»
+
+λέγων· τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ - "Говоря: Что нам и тебе, Иисус Назарянин, пришел убить нас? Знаю кто Ты есть, Святой Бога". Возм. перевод: «Ну что Тебе нужноот нас, Иисус из Назарета? Ты пришел погубить нас? Знаю, кто Ты такой– святой Божий Сын!» (пер. Кулакова).
+
+ἀπόλλυμι: губить, уничтожать, истреблять, разрушать, предавать смерти, терять; ср. з. также погибать, потеряться, пропадать.
+
+οίδά от гл. εἰδῶ: 1. видеть, созерцать, смотреть, глядеть; 2. знать, познавать; иногда употр. со знач.: принимать во внимание.
+
+Именно "нечистый дух" или "демон" вскричал устами бесноватого: "Что Тебе до нас, Иисус Назарянин"? Этими словами передано еврейское идиоматическое выражение, означающее несовместимость противоборствующих сил (ср. 5:7; И.Нав. 22:24; Суд. 11:12; 2Цар. 16:10; 19:22).
+
+Фраза "Ты пришел (пог-)убить нас"… Слово "погубить" употреблено не в значении "уничтожить", а в значении "лишить силы". Дважды звучащим в ст. 24 местоимением "нас" подчеркивается, что демон прекрасно сознавал, что это такое - присутствие Иисуса для всех злых сил; Он являл Собою самую страшную угрозу для них и их деятельности. В отличие от большинства людей, демон не сомневался в истинной природе Иисуса: "Ты - Божий Святой"! - восклицает он (ср. 3:11; 5:7), т. е. Тот, Чьим источником силы является Святой Дух. Другими словами, демону было ясно, откуда эта властность в Иисусе и Его учении.
diff --git a/mrk/01/25.md b/mrk/01/25.md
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+++ b/mrk/01/25.md
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+# Но Иисус приказал ему: «Замолчи! Выйди из него!»
+
+καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ - "И запретил ему (Иисус нечистому духу) говоря: замолчи/онемей и выйди из него"!
+
+Альт. перевод: " Но Иисус приказал ему: — Замолчи и выйди из него!" (СРП РБО).
+
+Гл. ἐπιτιμάω: 1. порицать, упрекать, запрещать, прекословить, возбранять; 2. налагать, определять (наказание).
+
+Гл. φιμόω: заграждать рот или уста, зажимать рот, заставлять молчать; страд.: молчать.
+
+Несколькими простыми словами (не прибегая к заклинаниям) Иисус запретил (ср. 4:39) злому духу и повелел ему выйти из одержимого человека.
diff --git a/mrk/01/26.md b/mrk/01/26.md
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+# Тогда нечистый дух сотряс человека и с громким криком вышел из него
+
+καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ - "И сотряс его (человека из которого он говорил) дух нечистый и с шумом/голосом великом вышел из него".
+
+Альт. перевод: "Нечистый дух сотряс человека и с громким воплем вышел" (СРП РБО).
+
+Гл. σπαράσσω (прич./дееприч.): терзать, сотрясать, вызывать судороги или конвульсии.
+
+Гл. φωνέω: 1. кричать, возглашать, громко говорить, петь (о петухе); 2. звать, призывать.
+
+Повинуясь власти Христа, демон, с воплем сотрясши несчастного (ср. 9:26), вышел из него. Попытку злого духа "защитить" себя и свое "племя" (1:24) Иисус отверг - ведь Его задача состояла в том, чтобы вступить в бой с сатаной и его силами и нанести им поражение. Явленная Иисусом власть над нечистыми духами свидетельствовала, что через Него действовала сила Бога (ст. 15). Этим первым случаем освобождения человека от терзавшего его злого духа было положено начало постоянной конфронтации Иисуса с демонами, о чем Марк пишет особенно много.
diff --git a/mrk/01/27.md b/mrk/01/27.md
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index 00000000..64bc2b38
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+++ b/mrk/01/27.md
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+# Всех охватил ужас, и они спрашивали друг у друга: «Что это? Какое-то новое учение! Он приказывает с властью нечистым духам, и они повинуются Ему»
+
+καὶ ἐθαμβήθησαν ἅπαντες ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας· τί ἐστιν τοῦτο; διδαχὴ καινὴ κατ’ ἐξουσίαν· καὶ τοῖς πνεύμασιν τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ - "И были все приведены в ужас и искали (ответов, спрашивали) друг у друга, говоря: Что есть это? Учение новое с властью, и духам нечистым приказывает, и покоряются Ему".
+
+εθαμβήθησαν (пасс. залог) от Θαμβέω: ужасаться, поражаться, изумляться, дивиться, быть потрясенным. С пассивным залогом: были приведены в ужас.
+
+Гл. συζητέω: 1. обсуждать, обговаривать, рассуждать, спрашивать; 2. спорить, пререкаться, состязаться. Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Гл. ἐπιτάσσω: повелевать, приказывать.
+
+Гл. ὑπακούω: слушаться, покоряться, повиноваться.
+
+Люди, бывшие свидетелями происшедшего, ужаснулись (здесь в значении "были потрясены" - ср. 10:24,32). Их восклицания "Что это?" относились и к характеру поучений Иисуса и к тому, что на их глазах Он изгнал беса из одержимого - посредством лишь одного приказания ему. Они не могли не видеть, что непривычная для них власть, звучавшая в Его качественно новом, ином, учении, распространялась и на демонические силы, вынужденные повиноваться Ему (ср. 4:41).
diff --git a/mrk/01/28.md b/mrk/01/28.md
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+++ b/mrk/01/28.md
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+# Слух об Иисусе сразу же распространился по всей Галилее
+
+καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς Γαλιλαίας. - букв.: "И вышел слух о Нём тотчас повсюду во всю окрестность Галилеи".
+
+Сущ. ακοη: слух, рассказ, молва, слава.
+
+Прил. περίχωρος: окрестный; как сущ. окрестность, окрестная страна или область.
+
+О том, что совершил Иисус, стало известно во всей Галилее. А в те времена эту местность иудеи считали полуязыческой и нечистой.
diff --git a/mrk/01/29.md b/mrk/01/29.md
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+++ b/mrk/01/29.md
@@ -0,0 +1,9 @@
+# Связующее утверждение:
+
+После исцеления одержимого бесом человека Иисус исцеляет тёщу Симона и многих других людей.
+
+# Вскоре Иисус вышел из синагоги с Иаковом и Иоанном. Они пришли в дом Симона и Андрея
+
+Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάννου - "И тотчас из синагоги выйдя, они пришли/вошли в дом Симона и Андрея с Иаковом и Иоанном".
+
+Вскоре выйдя (т. е. по окончании субботней службы) из синагоги, Иисус и Его ученики пришли в дом Симона (Петра) и Андрея. Этот дом стал местом постоянного приюта для Иисуса во время Его служения в Капернауме (2:1; 3:20; 9:33; 10:10).
diff --git a/mrk/01/30.md b/mrk/01/30.md
new file mode 100644
index 00000000..c9ae8556
--- /dev/null
+++ b/mrk/01/30.md
@@ -0,0 +1,5 @@
+# Тёща Симона лежала в горячке, и Иисусу сразу сказали об этом
+
+## ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. - "Тёща же Симона лежала страдающая горячкой, и говорят Ему о ней".
+
+Гл. πυρέσσω (прич./дееприч.): быть в горячке, быть в жару, лихорадить.
diff --git a/mrk/01/31.md b/mrk/01/31.md
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index 00000000..0074024b
--- /dev/null
+++ b/mrk/01/31.md
@@ -0,0 +1,13 @@
+# Он подошёл к ней, взял за руку и поднял её. Горячка тут же оставила её. И тёща Симона стала служить им
+
+καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. - букв.: "И подошедший/подойдя Он поднял её, взявший/взяв руку, и отпустила её горячка, и она служила им".
+
+Альт. перевод: "Он подошел к ней и, взяв за руку, поднял ее: жар у нее спал, и женщина смогла даже прислуживать им" (пер. Кулакова).
+
+Гл. ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. Гл. κρατέω (прич./дееприч.): 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Сущ. πυρετός: горячка, жар, лихорадка.
+
+Движимый состраданием, Иисус подошел к тёще Петра и на этот раз, не говоря ни слова, просто поднял ее, взяв за руку. И горячка тотчас оставила ее, очевидно, и слабость, сопровождающая высокую температуру, поскольку, встав, женщина стала служить им.
diff --git a/mrk/01/32.md b/mrk/01/32.md
new file mode 100644
index 00000000..a0d76e6e
--- /dev/null
+++ b/mrk/01/32.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Здесь местоимения «он» и «его» относятся к Иисусу.
+
+# С наступлением вечера, после захода солнца, к Иисусу стали приносить всех больных и одержимых демонами
+
+Ὀψίας δὲ γενομένης, ὅτε ἔδυ ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους·- "Вечера же случившегося (т. е. вечером), когда зашло солнце, приносили/доставляли к Нему всех больных и одержимых демонами".
+
+Альт. перевод: "А вечером, когда зашло солнце, к Иисусу понесли всех больных и бесноватых," (пер. Кулакова).
+
+Гл. φέρω: нести, (при)носить, сносить, переносить, приводить.
+
+δαιμονιζομένους (прич./дееприч.) от δαιμονίζομαι: бесноваться, быть одержимым демоном (бесом) т. е. быть во власти демона (беса).
+
+Это краткое описание хорошо свидетельствует о том, какое возбуждение произвели в Капернауме чудеса, совершенные Христом в субботу. Уточнение обстоятельства времени - при наступлении вечера, когда зашло солнце… - здесь не случайно; этим подчеркивается, что жители Капернаума ожидали окончания субботы (с заходом солнца!), и только после этого стали приносить своих больных родственников к Иисусу, чтобы не нарушить Закон (см. Исх. 20:10) или установления раввинов, запрещавших носить в субботу какой-либо груз (Мк. 3:1-5).
diff --git a/mrk/01/33.md b/mrk/01/33.md
new file mode 100644
index 00000000..39b4c269
--- /dev/null
+++ b/mrk/01/33.md
@@ -0,0 +1,3 @@
+# Весь город собрался у дверей того дома
+
+καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. - букв.: "и был весь город собравшийся к двери". Весь город собрался к дверям (дома Симона) - это гипербола (ср. 1:5), выражающая понятие множества; люди несли к Иисусу всех больных и бесноватых.
diff --git a/mrk/01/34.md b/mrk/01/34.md
new file mode 100644
index 00000000..786d7b28
--- /dev/null
+++ b/mrk/01/34.md
@@ -0,0 +1,13 @@
+# Иисус исцелил множество страдавших различными болезнями и изгнал многих демонов. Он не позволял демонам говорить, что они знают, Кто Он
+
+καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ δαιμόνια πολλὰ ἐξέβαλεν καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτόν. - букв.: "И он исцелял многих больных различными болезнями и демонов многих Он изгнал, и не допускал говорить демонам, (потому) что Они знали Его".
+
+Альт. перевод: "Он исцелил много людей от разных болезней и изгнал много бесов, но не позволял бесам говорить, что они знают, кто Он" (СРП РБО).
+
+Гл. Θεραπεύω: 1. исцелять, врачевать, вылечивать; 2. служить.
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
+
+Гл. ἀφίημι (инфинитив): (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+И опять исполненный сострадания, Иисус исцелил многих (в греческом тексте здесь приведена еврейская идиома, означающая "всех, кого принесли" - ср. со ст. 32; а также 10:45), страдавших различными болезнями. Он также изгнал (ср. Мк. 1:39) многих бесов, но, как и прежде (ст. 23-26), Он не позволял бесам говорить о том, Кто Он, и, заставляя их молчать, Он показывал их бессилие перед Ним. Чудеса, сопутствовавшие проповеднической деятельности Христа, естественно, способствовали росту Его популярности. Но Он совершал их не для того, чтобы произвести на людей "впечатление", а с тем, чтобы убедить их в истинности Своего учения (ст. 15).
diff --git a/mrk/01/35.md b/mrk/01/35.md
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+# Общая информация:
+
+Здесь слова «он» и «его» относятся к Иисусу.
+
+# Связующее утверждение:
+
+Посреди своей деятельности по исцелению людей Иисус находит время для молитвы. Затем он отправляется в города по всей Галилее, чтобы проповедовать, исцелять и изгонять бесов.
+
+# А перед рассветом Иисус встал и ушёл в безлюдное место, где Он молился
+
+Καὶ πρωῒ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν καὶ ἀπῆλθεν εἰς ἔρημον τόπον κἀκεῖ προσηύχετο. - букв.: "и рано утром в ночи [ещё], вставший/встав Он вышел и ушёл в пустынное место, и там молился".
+
+Возм. перевод: "Утром, встав задолго до рассвета, Иисус ушел из того дома, удалился в уединенное место и там молился" (пер. Кулакова).
+
+Несмотря на крайнюю напряженность прошедшего дня, субботы (см. ст. 21-34), Иисус, встав весьма рано (в оригинале - "до рассвета", видимо, около 4 часов утра), вышел и удалился в пустынное место (ср. ст. 4) и там молился.
+
+Марк особо выделяет из множества других три молитвы Иисуса в трех особых ситуациях; каждая совершалась Им в одиночестве и под покровом ночи: первая - при начале служения (ст. 35), вторая - в середине его служения (6:46) и третья - в конце служения (14:32-42). Во всех трех случаях Ему, казалось бы, представлялась возможность избрать более легкий путь для достижения Своей мессианской цели. Но всякий раз Он черпал силу в молитве для того, чтобы идти путем, который указан Ему Отцом.
diff --git a/mrk/01/36.md b/mrk/01/36.md
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+++ b/mrk/01/36.md
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+# Симон и те, кто был с ним, пошли искать Иисуса
+
+καὶ κατεδίωξεν αὐτὸν Σίμων καὶ οἱ μετ᾽ αὐτοῦ, - букв.: "И нагнал Его Симон и которые с ним".
+
+Гл. καταδιώκω: преследовать, следовать за; гнаться, следовать по пятам, выслеживать.
+
+Между тем, толпы людей вернулись чуть свет к дому Симона, надеясь увидеть Иисуса, но Его не оказалось там. Симон (и бывшие с ним) пошёл за Ним (в греческом тексте здесь выражение, нигде более в Новом Завете не встречающееся, - "проследили Его путь").
diff --git a/mrk/01/37.md b/mrk/01/37.md
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+++ b/mrk/01/37.md
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+# Когда они нашли Его, то сказали: «Все Тебя ищут»
+
+καὶ εὗρον αὐτὸν καὶ λέγουσιν αὐτῷ ὅτι πάντες ζητοῦσίν σε. - букв.: "и нашли его, и говорят Ему, что "Все ищут Тебя"".
+
+Их восклицание "все ищут Тебя!", по-видимому, таило в себе некоторую досаду: ученикам казалось, что Иисус здесь, в Капернауме, упускал прекрасную возможность заслужить всеобщее благоговение и почитание.
diff --git a/mrk/01/38.md b/mrk/01/38.md
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+++ b/mrk/01/38.md
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+# Общая информация:
+
+Здесь слова «он» и «я» относятся к Иисусу.
+
+# Он сказал им: «Пойдём в другие селения, чтобы Мне и там проповедовать. Ведь Я для этого и пришёл»
+
+καὶ λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον. - букв.: "И говорит им: "Идёмте в другое место, в имеющиеся селения, чтобы и там Я возвестил/проповедовал; для этого ведь Я вышел".
+
+Гл. κηρύσσω: проповедовать, провозглашать, разглашать, возвещать.
+
+Из ответной реакции Иисуса следовало, что и ученики всё ещё не понимали ни Его Самого, ни характера Его миссии. Его цель заключалась в том, чтобы идти повсюду, в частности, в ближние селения и города Галилеи и там тоже проповедовать - не только в Капернауме. (Историки же говорят, что этот регион был густонаселённым во времена Христа) Иисус объясняет, что пришёл для того, чтобы проповедовать Евангелие (ст. 14) и предлагать людям покаяться и веровать в него (ст. 15). Но жители Капернаума видели в Нем только чудотворца и именно в таком качестве искали Его. Поэтому Он и ушёл от них, чтобы проповедовать в других местах.
diff --git a/mrk/01/39.md b/mrk/01/39.md
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+# И Он ходил по всей Галилее, проповедовал в синагогах и изгонял демонов
+
+Καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων - "И ходил (Иисус) проповедуя/возвещая в синагогах их во/по всей Галилее и изгоняя демонов".
+
+В ст. 39 кратко говорится о хождении Иисуса по всей Галилее (ср. ст. 28), которое, вероятно, продолжалось несколько недель (ср. Мф. 4:23-25). Главным Его делом было проповедовать в местных синагогах, а то, что Он изгонял бесов, впечатляюще подтверждало истинность вести, с которой Он шел
diff --git a/mrk/01/40.md b/mrk/01/40.md
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+++ b/mrk/01/40.md
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+# Пришёл к Иисусу прокажённый. Он упал перед Иисусом на колени и умолял Его: «Если хочешь, очисти меня»
+
+Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] καὶ λέγων αὐτῷ ὅτι ἐὰν θέλῃς δύνασαί με καθαρίσαι - "И приходит к Нему прокаженный, умоляя/прося Его (и преклоняя/падая на колени) и говоря Ему: Если желаешь/хочешь, можешь меня очистить".
+
+Гл. παρακαλέω: настойчиво просить, умолять, упрашивать; просить о чем-либо искренне и пристойно.
+
+Гл. γονυπετέω: падать на колени, преклонить колени, становиться на колени.
+
+Гл. δύναμαι: мочь, быть в состоянии, быть в силе, иметь возможность, уметь.
+
+Гл. καΘαρίζω: очищать, делать чистым.
+
+Во время пребывания Иисуса в Галилее приходит к Нему прокаженный (а это уже само по себе было большой смелостью с его стороны!). А тогда понятие "проказы" включало в себя целый ряд кожных заболеваний - от стригущего лишая до настоящей проказы (возбуждаемой так называемой бациллой Хансона), которая влечет за собой физический распад и прогрессирующее обезображивание тела больного. Человек, обратившийся к Христу, безусловно, влачил жалкое существование по причине не только своих физических страданий, но и ритуальной нечистоты (Лев., 13-14), следствием которой было изгнание его из общества.
+
+Недаром проказа, сопряженная со всеми видами страданий - физическими, душевными и социальными - служит в Библии прообразом греха. Раввины считали проказу неизлечимой болезнью. В Ветхом Завете описаны только два случая очищения от нее Самим Богом (Чис. 12:10-15; 4Цар. 5:1-14). Тем не менее, этот прокаженный был убежден, что Иисус может очистить его. Его "если хочешь" звучит как "если будет на то воля Твоя". Он умолял Иисуса об очищении!
diff --git a/mrk/01/41.md b/mrk/01/41.md
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+# Иисус пожалел его и, протянув руку, коснулся его и сказал: «Хочу, очистись!»
+
+καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ· θέλω, καθαρίσθητι· - букв.: "И сжалившийся, вытянувший руку Его, Он коснулся и говорит Ему: Хочу, будь очищен".
+
+Гл. σπλαγχνίζομαι (пасс. прич./дееприч.): сжалиться, иметь жалость, умилосердиться; быть задетым внутренне, быть тронутым состраданием.
+
+Гл. ἅπτομαι: (при)касаться, дотрагиваться, брать в руки.
+
+Гл. καΘαρίζω (пассив): очищать Иисус, сжалившись (буквально "проникшись глубоким состраданием") над ним… коснулся "неприкасаемого", отвратительного для всех, безнадёжно больного человека и исцелил его.
+
+Само это прикосновение показывало, что Иисус не считал Себя связанным раввинскими установлениями относительно ритуальной нечистоты. К исцелению прокаженного привело и Его символическое прикосновение (ср. 7:33; 8:22), и исполненные властной силы Его слова: "Хочу, очистись".
+
+Иисус проявляет свою власть над неизлечимой болезнью, которая оскверняли заболевшего и тех, кто с ним соприкасался. Мессия, прикоснувшись к прокажённому, не только не сделался больным или нечистым, но исцелил и очистил последнего. Он властен над смертью и всем тем, с чем она ассоциируется у обычных людей.
diff --git a/mrk/01/42.md b/mrk/01/42.md
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+# Общая информация:
+
+καὶ εὐθὺς ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπρα, καὶ ἐκαθαρίσθη. - букв.: "и тотчас отошла от него проказа, и он был очищен".
+
+Исцеление произошло немедленно (тотчас), на глазах у всех окружающих, и было абсолютно полным.
diff --git a/mrk/01/43.md b/mrk/01/43.md
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+++ b/mrk/01/43.md
@@ -0,0 +1,9 @@
+# Иисус тут же отправил его, строго предупредив:
+
+καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν - букв.: "И обратившийся со строгостью к нему, тотчас выгнал его".
+
+Альт. перевод: "Иисус тотчас отослал его, строго наказав ему:" (пер. Кулакова).
+
+Гл. ἐμβριμάομαι (прич./дееприч.): 1. говорить со строгостью, ругать, отчитывать, выговаривать, порицать; 2. негодовать, сердиться, возмущаться.
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
diff --git a/mrk/01/44.md b/mrk/01/44.md
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+++ b/mrk/01/44.md
@@ -0,0 +1,15 @@
+# «Смотри, никому ничего не говори. Пойди покажись священнику и принеси за твоё очищение то, о чём говорил Моисей. Это будет свидетельством для них»
+
+καὶ λέγει αὐτῷ· ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλ’ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωϋσῆς, εἰς μαρτύριον αὐτοῖς - "И говорит ему: никому ничего не говори, но пойди, себя самого покажи священнику и принеси за очищение своё, что повелел Моисей, во свидетельство им".
+
+Гл. δείκνυμι: 1. показывать, открывать, являть; 2. доказывать, разъяснять.
+
+Гл. προσφέρω: приносить, приводить, подносить, подводить, жертвовать.
+
+Сущ. καΘαρισμός: очищение.
+
+Гл. προστάσσω: повелевать, велеть, приписывать, назначать.
+
+После исцеления Иисус сразу же отослал его, строго предупредив, чтобы никому ничего не говорил. Скорее всего, это предупреждение носило "временный" характер и должно было оставаться в силе, пока священник не объявит бывшего прокаженного чистым. Однако Иисус и в других случаях нередко требовал от людей молчания - ради того, чтобы молва о Нем как о целителе меньше распространялась (1:25,34; 3:12; 5:43; 7:36; 9:9). Возникает вопрос: почему? Некоторые богословы полагают, что Марк и другие евангелисты "вставили" эти приказания Иисуса от себя, прибегнув к ним как к некоему литературному приему - чтобы объяснить, почему иудеи не признали Христа своим Мессией в процессе Его земного служения. Такое понимание получило название "мессианской тайны" - ведь согласно ему Иисус Сам хотел оставить в тайне Свое мессианство.
+
+Более убедительной представляется другая точка зрения, согласно которой Иисус хотел избежать всяких недоразумений, которые, в свою очередь, могли бы привести к преждевременной и / или основанной на ошибочном понимании Его популярности (см. прим. и толкование на 11:28). Он не хотел "заявлять" о Себе прежде, чем не прояснит до конца в глазах народа характера Своего миссионерского служения (см. толкование на 8:30; 9:9).
diff --git a/mrk/01/45.md b/mrk/01/45.md
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+++ b/mrk/01/45.md
@@ -0,0 +1,15 @@
+# Но когда тот человек вышел, то начал рассказывать о том, что произошло. Поэтому Иисус уже не мог открыто войти в город. Он находился в безлюдных местах, но люди приходили к Нему отовсюду
+
+ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλ᾽ ἔξω ἐπ᾽ ἐρήμοις τόποις ἦν· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν. - букв.: "Он же, вышедший/выйдя, начал возвещать многое и разглашать слово/весть, так что Он уже не мог явно в город войти, но вне, в пустынных местах, Он был; и приходили к Нему отовсюду".
+
+Альт. перевод: "Но тот, уйдя, без умолку рассказывал о случившемся и говорил об этом повсюду, так что Иисус уже не мог открыто появляться в городе. Он находился за городом в безлюдных местах, но и туда к Нему отовсюду приходили" (СРП РБО).
+
+Гл. κηρύσσω: проповедовать, провозглашать, разглашать, возвещать.
+
+Гл. διαφημίζω: разглашать, распространять; ср. з. проноситься, разноситься.
+
+Нар. φανερῶς: явно, ясно, открыто.
+
+Прил. ἔρημος: пустынный, пустой, брошенный, покинутый, оставленный; ж. р. употребляется как сущ. пустыня, пустынное место.
+
+Вместо того, чтобы послушаться Иисуса и хранить молчание, исцеленный Им от проказы, выйдя, начал провозглашать и рассказывать о произошедшем, и молва об этом стала распространяться повсеместно. (Марк ничего не пишет о том, побывал ли исцеленный у священника.) В результате Иисусу пришлось прекратить проповеди в галилейских синагогах (см. ст. 39). Он уже не мог явно войти в город, поскольку Его тут же осаждали толпы народа, ожидавшего от Него явления чудес. Даже когда Он находился… в "пустынных местах" (т. е. в отдаленных и малонаселенных - ср. ст. 35), люди приходили к Нему отовсюду. Исцеление, совершенное Христом, выходило за пределы компетенции Моисеева Закона и раввинских постановлений. Хотя Закон и предусматривал совершение соответствующего ритуала в случае уже совершившегося очищения прокаженного, но он был бессилен дать ему избавление от болезни, равно как и внутреннее духовное обновление.
diff --git a/mrk/01/intro.md b/mrk/01/intro.md
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@@ -0,0 +1,24 @@
+# Марк 01 Общее примечание
+
+## Структура и формат
+
+Структура:
+
+гл. 1. Ст. 1-13: Пролог. 1:1 Вступительная фраза; 1:2-8 Служение Иоанна Крестителя; 1:9-13 Крещение и искушение Иисуса. Ст. 14-45: Явление Царства Божьего в Иисусе. 1:14-15 Суть служения Иисуса в Галилее; 1:16-20 Призвание первых учеников; 1:21-28 Царство Бога является через изгнание беса; 1:29-39 Царство Бога является в исцелениях; 1:40-45 Царство Бога является в очищении от проказы.В некоторых переводах каждая строка стихотворения помещается справа от остальной части текста, чтобы было легче читать. Открытая Дословная Библия сохраняет поэзию в 1:2-3, которая является поэтической ссылкой из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+### "Если хочешь, очисти меня"
+
+Проказа - это болезнь кожи, из-за которой человек становился ритуально нечистым и не мог надлежащим образом поклоняться Богу. Иисус мог делать людей физически «чистыми» или здоровыми, а также духовно «чистыми» то есть в правильных отношениях с Богом. (См.: [[rc://*/tw/dict/bible/kt/clean]])
+
+### "Приблизилось Божье Царство"
+
+Ученые спорят, присутствовало ли «Царство Божье» в то время, или же оно все еще должно было прийти. В английских переводах часто используется фраза «под рукой», но такая идиома может создать трудности для переводчиков. В других версиях используются фразы «подошло» и «стало близким».
+
+## Ссылки:
+
+  * **[Mк.1:1 Notes](./01.md)**
+  * **[Mк intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/mrk/02/01.md b/mrk/02/01.md
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+# Связующее утверждение:
+
+После проповеди и исцеления людей по всей Галилее Иисус возвращается в Капернаум, где Он исцеляет и прощает грех парализованного человека.
+
+# Через несколько дней Иисус снова пришёл в Капернаум. И стало известно, что Он в доме.
+
+Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι᾽ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν. - букв.: "И вошедший опять в Капернаум через (несколько) дней, было услышано, что в доме Он есть".
+
+Альт. перевод: "Когда через несколько дней Иисус вернулся в Капернаум, сразу стало известно, что Он опять дома" (пер. Кулакова).
+
+# стало известно, что Он в доме
+
+Это можно перевести с помощью активной формы глагола. Альтернативный перевод: «люди там услышали, что он находится в доме». (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+Через несколько дней после чего? После Его первого появления в городе. Иисус пришел в Капернаум снова (ср. 1:21), и стало известно, что Он в доме (вероятно, в доме Петра). В соответствии с иудейскими обычаями множество людей пришло в дом безо всякого приглашения, и многие толпились у дверей дома. Он же говорил им слово (ср. 1:14-15; 4:14,33).
diff --git a/mrk/02/02.md b/mrk/02/02.md
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+# Тогда собралось так много людей, что даже возле дверей не было места. Иисус рассказывал им Радостную Весть.
+
+καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον - "И были собраны многие, так что уже не вмещались, даже (были) те, которые у двери, и говорил им слово".
+
+συνήχθησαν (пассивный залог) от συνάγω: 1. собирать, убирать, захватывать; 2. принимать или приглашать (как гостя); 3. вести, сводить. С пассивным залогом: были собраны.
+
+Гл. χωρέω: 1. давать место, уступать, отходить; 2. идти, продвигаться, направляться, проходить; 3. вмещать, содержать (в себе).
+
+# собралось так много людей
+
+Это относилось к дому, в котором Иисус остановился в Капернауме. Альтернативный перевод: «Там собралось так много людей» или «В том доме собралось столько людей». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# не было места
+
+Это означает, что внутри дома не было места. Альтернативный перевод: «для них больше не было места внутри дома». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+Иисус стал достаточно популярным, так, что многие приходили посмотреть на Него и послушать, что Он говорит.
diff --git a/mrk/02/03.md b/mrk/02/03.md
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+# В это время к Нему пришли с парализованным, которого несли четыре человека.
+
+Καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων - букв.: "И приходят несущие к Нему паралитика/парализованного, поднимаемого четырьмя (которого несли четверо)".
+
+Прил. παραλυτικός: парализованный, разбитый параличом, расслабленный.
+
+αιρόμενον (пасс. прич.) от αἴρω: 1. поднимать, подбирать; 2. удалять, уносить, забирать, снимать, отнимать; 3. нести, брать.
+
+Так, во время речи Иисуса четверо человек принесли своего парализованного знакомого, надеясь пробиться с ним к Иисусу, чтобы Тот прикоснулся к нему и исцелил его.
diff --git a/mrk/02/04.md b/mrk/02/04.md
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+# У них не было возможности пройти к Иисусу через толпу, поэтому они разобрали крышу дома, в котором находился Иисус. Они прокопали в крыше отверстие и спустили постель, на которой лежал парализованный.
+
+καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. - букв.: "И не могущие принести к Нему из-за толпы, они раскрыли кров/крышу, где Он был, и прокопавшие опускают кровать, где паралитик лежал".
+
+Гл. ἀποστεγάζω: вскрывать, раскрывать (крышу).
+
+Гл. ἐξορύσσω (прич./дееприч.): выкапывать, вырывать, исторгать, раскапывать, прокапывать.
+
+Гл. χαλάω: опускать, спускать, закидывать (рыболовные сети).
+
+Это не было необычно в свете изучения строения жилых районов Капернаума, где одноэтажные здания были покрыты непрочными крышами, на которые легко было подняться по лестницам, находящимся во дворе. из-за многолюдства эти люди не могли приблизиться к Иисусу. Как обычно в домах Палестины, и здесь была наружная, лестница, которая вела на плоскую крышу дома. И эти "четверо" поднялись со своим больным, лежавшим на "постели", на крышу. Затем они раскрыли кровлю, делавшуюся обычно из травы, смешанной с глиной, и глиняной черепицы (т. е. разобрали крышу) и, прокопав в ней отверстие, спустили постель, на которой лежал расслабленный (возможно, использовав для этого рыболовные снасти, попавшиеся под руку). Очень странный для современного читателя способ попасть в дом - разрушить крышу дома, чтобы занести своего знакомого.
diff --git a/mrk/02/05.md b/mrk/02/05.md
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+# Иисус увидел их веру и сказал парализованному: «Сын! Прощаются тебе твои грехи».
+
+καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι - "И увидев(-ший) Иисус веру их, говорит паралитику: Дитя, прощаются твои грехи".
+
+Сущ. τέκνον: дитя, ребенок, чадо, младенец.
+
+Гл. ἀφίημι (пассив): (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+# Прощаются тебе твои грехи
+
+Если возможно, переведите это так, чтобы Иисус не сказал ясно, кто именно прощает грехи человека. Альт. перевод: «твои грехи прощены», «тебе не нужно платить за свои грехи» или «твои грехи тебе не засчитываются».
+
+Вера несших парализованного привела к прощению грехов парализованного. Решительные усилия этих людей Христос воспринял как явное доказательство их веры в то, что Он может исцелить парализованного. Он не стал упрекать их за то, что прервали Его беседу с народом и разрушили потолок здания, но тут же сказал больному: "Дитя! прощаются тебе грехи".
+
+В Ветхом Завете болезнь и смерть часто рассматривались как последствие греховного состояния людей, а исцеление - как признак Божественного прощения (например, 2Пар. 7:14; Пс. 40:4; 102:3; 146:3; Ис. 19:22; 38:16-17; Иер. 3:22; Ос. 14:4). Это, конечно же, не значит, что за любым заболеванием стояло в представлении древних совершение того или иного греха (Лк. 13:1-5; Ин. 9:1-3). Иисус же, скорее всего, подразумевал общую зависимость физического состояния человека от его духовного состояния.
diff --git a/mrk/02/06.md b/mrk/02/06.md
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+# Некоторые книжники, которые сидели там, подумали:
+
+ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν - букв.: "Были же некоторые (из) книжников там сидящие и рассуждающие в сердцах их:".
+
+Сущ. γραμματεύς: 1. книжник (человек из группы знатоков и переписчиков В. З. во время И. Х.); 2. писец, секретарь
+
+Гл. διαλογίζομαι: 1. размышлять, соображать, рассчитывать, помышлять, думать; 2. обсуждать, обговаривать, дискуссировать, рассуждать.
diff --git a/mrk/02/07.md b/mrk/02/07.md
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+# «Почему Он так богохульствует? Кто может прощать грехи, кроме одного Бога?»
+
+τί οὗτος οὕτως λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός -" Что Этот (человек) так говорит? Кощунствует (Он); кто может прощать грехи, если не один Бог"?
+
+Альт. перевод: "«Что Он такое говорит? Он же богохульствует! Кто, кроме Бога Самого, может прощать грехи?!»" (пер. Кулакова).
+
+Гл. βλασφημέω: хулить, поносить, злословить, богохульствовать, порицать.
+
+# Кто может прощать грехи, кроме одного Бога?
+
+Книжники использовали этот вопрос, чтобы сказать, что поскольку грехи может прощать только Бог, то Иисус не должен говорить: «Твои грехи прощены». Альт. перевод: «Только Бог может прощать грехи!» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Книжники, сидевшие тут, были задеты этим как бы завуалированным заявлением Иисуса. Ведь грехи может прощать только Бог! (Исх. 34:6-9; Пс. 102:3; 129:4; Ис. 43:25; 44:22; 48:11; Дан. 9:9). Причем в Ветхом Завете нигде не сказано, что и Мессия сможет прощать грехи. Они рассуждали сами в себе, что говорящий так, как говорит Иисус, бросает вызов силе Самого Бога и Его власти, т. е. богохульствует, а этот грех карается смертью (побитием камнями; Лев. 24:15-16). Именно такое обвинение послужило впоследствии основанием для вынесения Иисусу смертного приговора (см. Мк. 14:61-64).
diff --git a/mrk/02/08.md b/mrk/02/08.md
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+# Иисус тут же понял Своим духом, что они так думают и спросил у них: «Почему вы так рассуждаете в ваших сердцах?
+
+καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι οὕτως διαλογίζονται ἐν ἑαυτοῖς λέγει αὐτοῖς· τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν - букв.: "И тотчас узнавший Иисус духом Его, что так рассуждают в самих себе, говорит им: Что это рассуждаете в сердцах ваших"?
+
+Альт. перевод: "Иисус сразу духом Своим проник в их мысли и говорит им: — Что у вас за мысли в сердце!" (СРП РБО).
+
+Гл. ἐπιγινώσκω (прич./дееприч.): узнавать, познавать, опознавать, уразуметь, понять, ознакомиться.
+
+Гл. διαλογίζομαι: 1. размышлять, соображать, рассчитывать, помышлять, думать; 2. обсуждать, обговаривать, дискуссировать, рассуждать.
+
+# Своим духом
+
+Или: «своим внутренним существом» или «в себе»
+
+# в ваших сердцах
+
+Слово «сердца» является метонимией, которая означает их внутренние мысли и желания. Альт. перевод: «внутри себя» или «в своих мыслях». (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Иисус тотчас (1:10) узнал Своим духом, что они так думают, и бросил им вызов в форме контрвопроса (обычный риторический метод в раввинских дебатах; ср. 3:4; 11:30; 12:37).
diff --git a/mrk/02/09.md b/mrk/02/09.md
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+# Что легче? Сказать парализованному: "Прощаются тебе твои грехи" или сказать: "Встань, возьми свою постель и ходи"?
+
+τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ· ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει? - "Что есть проще, сказать парализованному: прощаются тебе грехи, или сказать: вставай и возьми постель твою и иди/ходи"?
+
+Прил. εὐκοπώτερος (сравнит. степень): удобнее, легче, скорее.
+
+Гл. ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. Гл. αἴρω: 1. поднимать, подбирать; 2. удалять, уносить, забирать, снимать, отнимать; 3. нести, брать.
+
+Сущ. κράββατος: постель, кровать, койка.
+
+Гл. περιπατέω: ходить (кругом); перен. поступать, жить, вести, действовать.
+
+Книжники допускали, что Иисус - пророк, а потому исцелит этого больного физически, а Он, вместо этого, объявил о прощении его грехов. Возможно, они подумали, что это легче, чем исцелить, т. е. совершить некое видимое действие, подлежащее проверке.
diff --git a/mrk/02/10.md b/mrk/02/10.md
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+# Но чтобы вы знали, что Сын Человеческий имеет власть на земле прощать грехи, — Иисус обратился к парализованному, —
+
+ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς– λέγει τῷ παραλυτικῷ - букв.: "Чтобы же вы знали, что власть имеет Сын Человеческий прощать грехи на земле - говорит парализованному:"
+
+Альт. перевод: "И чтобы вам было ясно, что Сын Человеческий имеет власть здесьна земле прощать грехи!»– тут Иисус обратился к больному:" (пер. Кулакова)
+
+Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Этот стих представляет определенную проблему для переводчиков Библии, поскольку в середине его внезапно меняется "адресат", к которому направлена речь. Поначалу Иисус как будто бы обращается к книжникам (ст. 10 а), но потом Его речь неожиданно обрывается, и вот уже Он обращается к "парализованному". Другую проблему представляет то, что, по словам Марка, Иисус уже на такой ранней стадии Своего служения, в присутствии не веривших в Него людей, заявил о Себе как о Сыне Человеческом (ср. ст. 9:9 и 10:33). За исключением этих двух случаев (здесь - в 2:10 и в 2:28), в повествовании Марка этот "титул" не встречается до тех пор, пока Пётр не исповедал Иисуса Сыном Божьим (см. 8:29). После этого он повторяется 12 раз, играя решающую роль в раскрытии Иисусом Себя перед учениками (см. 8:31, 38; 9:9,12, 31; 10:33, 45; 13:26; 14:21 (дважды), 41, 62; см. толкование на 8:31). По причине упомянутых трудностей возникло предположение, что первую часть ст. 10, может быть, следует рассматривать как "мысль в скобках" или редакторское замечание самого Марка (схожие места находим в стихе 28; 7:3-4). То есть Марк мог вставить эти слова в свое повествование - с тем, чтобы объяснить значение этого события своим читателям, а именно, что превознесённый Сын Человеческий имеет власть (в значении права и силы) на земле прощать грехи, чего книжники понять не сумели. В Евангелиях только у Марка и только здесь говорится, что Сын Человеческий имеет право прощать грехи. В свете именно такого понимания вышесказанного раздел обретает литературное единство: прошение объявлено (2:5), поставлено под сомнение (ст. 6-9), доказано (ст. 11) и признано (ст. 12).
diff --git a/mrk/02/11.md b/mrk/02/11.md
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+++ b/mrk/02/11.md
@@ -0,0 +1,3 @@
+# говорю тебе: встань, возьми свою постель и иди в свой дом».
+
+σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. - букв.: «Тебе говорю, вставай, возьми кровать твою и иди в дом твой».
diff --git a/mrk/02/12.md b/mrk/02/12.md
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+++ b/mrk/02/12.md
@@ -0,0 +1,11 @@
+# Тот человек на глазах у всех сразу встал, взял постель и вышел. Все изумлялись этому и прославляли Бога. Они говорили: «Такого мы ещё никогда не видели!»
+
+καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι οὕτως οὐδέποτε εἴδομεν - букв.: "И поднявшись (или "и был поднят") и тотчас взяв кровать, вышел перед всеми, так что изумлялись все и славили Бога, говоря, что: «Так никогда увидели мы (=мы такого никогда не видели)".
+
+ηγέρθη (пассивный залог) от ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. С пассивным залогом: был поднят.
+
+Гл. ἐξίστημι, ἐξιστά(ν)ω: 1. перех. смещать, выводить (из душевного равновесия), расстраивать, приводить в замешательство; 2. неперех. дивиться, изумляться, приходить в исступление, выходить из себя, лишаться рассудка, растеряться, потерять самообладание.
+
+Гл. δοξάζω: славить, прославлять; признавать славным, почитать славным, делать славным, наделять славой.
+
+Итак, Иисус сказал парализованному, чтобы тот встал (это было испытанием его веры в то, что Говоривший с ним может его исцелить), взял постель свою и пошел домой (властный тон Христа подразумевал необходимость послушания). И тотчас парализованному была дана сила подняться. Он вышел перед всеми, так что люди могли видеть его своими глазами, включая тех, кто были "критически" настроены по отношению к Иисусу. И все вынуждены были признать, что этот человек действительно получил от Бога прощение своих грехов. Здесь - иллюстрация того, что, спасая, Иисус Христос исцеляет человека "во всей полноте" - не только духовно, но и физически. Все (по-видимому, и книжники) изумлялись и прославляли Бога за явленную Иисусом сверхъестественную силу (т. е. свидетели происшедшего славили за это Бога).
diff --git a/mrk/02/13.md b/mrk/02/13.md
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+++ b/mrk/02/13.md
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+# Связующее утверждение:
+
+Иисус учит толпу возле Галилейского моря и призывает Левия следовать за Ним.
+
+# Иисус снова вышел к морю. Весь народ пошёл к Нему, и Он учил их.
+
+Καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς - букв.: "И пошел снова к морю. И вся толпа пошла/приходила за/к Ним, и учил их (там)".
+
+Альт. перевод: "Иисус снова вышел к морю. Весь народ последовал за Ним, и Он учил их" (пер. Кулакова).
+
+ἤρχετο от ἔρχομαι: приходить, идти.
+
+Гл. διδάσκω: учить, обучать, научать, поучать, наставлять.
+
+# к морю
+
+Это Галилейское море, которое также известно как Геннисаретское озеро.
+
+# народ пошёл к Нему
+
+Или: «люди/толпа пошли туда, где был Он».
+
+У Марка часто звучит мысль о том, что Иисус учил народ, что люди стекались к Нему толпами. Постоянным мотивом у Марка является и стремление Христа уйти прочь из густонаселенных мест (1:45; 2:13; 3:7, 13; 4:1; 5:21 и т. д.), и это перекликается у него с "мотивом пустыни" (1:4,12-13, 35, 45).
diff --git a/mrk/02/14.md b/mrk/02/14.md
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+++ b/mrk/02/14.md
@@ -0,0 +1,13 @@
+# По пути Иисус увидел Левия, сына Алфея, который сидел в том месте, где собирали налоги. Иисус сказал ему: «Иди за Мной». И Левий встал и пошёл за Ним.
+
+Καὶ παράγων εἶδεν Λευὶν τὸν τοῦ Ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ· ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ - "И проходя Он увидел Левия (сына) Алфея, сидящего у/на места сбора податей, и говорит ему: «Последуй Мне/за Мной». И (тот) встав, последовал Ему/за Ним".
+
+Альт. перевод: "Проходя, Он увидел Левия, сына Алфея, сидевшего в таможне, и сказал ему: — Следуй за Мной! Тот встал и пошел за Ним" (СРП РБО).
+
+Гл. κάΘημαι: садиться, сидеть; перен. оставаться, жить, обитать, пребывать.
+
+Сущ. τελώνιον: место сбора податей или пошлин.
+
+Гл. ἀκολουΘέω: 1. следовать (за), идти вслед (за); 2. подражать, сообразовываться.
+
+Капернаум был таможенным пунктом на торговой дороге, ведшей из Дамаска к Средиземному морю. Левий (известен под именем Матфей - 3:18; см. Мф. 9:9; 10:3) был иудеем, собиравшим пошлины с проходивших через город торговых караванов - в пользу Ирода Антипы, тогдашнего правителя Галилеи. Сборщиков налогов или "мытарей", чья работа нередко бывала сопряжена с мошенничеством, иудеи откровенно презирали. Но милость и великодушие Христа обратились и на Левия, которого Он призвал следовать за Собою, оставив свое прежнее презренное занятие (ср. Мк. 1:17-18).
diff --git a/mrk/02/15.md b/mrk/02/15.md
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+++ b/mrk/02/15.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Сейчас уже конец дня, и Иисус находится в доме Левия за столом.
+
+# Когда Иисус возлежал за трапезой в доме Левия, с Ним возлежали Его ученики, а также сборщики налогов и грешники, которых было много среди тех, кто шёл за Ним.
+
+Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ· ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ - "И случается возлежать Ему в доме его (Левия), и многие сборщики податей и грешники возлежали с Иисусом и учениками Его; были ведь многие и следовали Ему/за Ним".
+
+Гл. συνανάκειμαι: вместе возлежать за столом; прич. ср. з.: возлежащий с, сотрапезник.
+
+Прил. ἁμαρτωλός: грешный, греховный; как сущ. грешник.
+
+Гл. ἀκολουΘέω: 1. следовать (за), идти вслед (за); 2. подражать, сообразовываться.
+
+# грешники
+
+Это люди, которые не соблюдали Закон Моисея, но совершали то, что другие считали очень серьезными грехами.
+
+Вскоре после этого Левий устроил угощение для Иисуса и Его учеников. Тут у Марка первое упоминание (из 43) об "учениках" как обособленной группе последователей Христа. Евангелист поясняет при этом, что было много тех, которые следовали за Ним (не только, мол, те пятеро, которых он до сих пор назвал по имени).
diff --git a/mrk/02/16.md b/mrk/02/16.md
new file mode 100644
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--- /dev/null
+++ b/mrk/02/16.md
@@ -0,0 +1,5 @@
+# Книжники и фарисеи увидели, что Иисус ест со сборщиками налогов и грешниками, и спросили Его учеников: «Почему Он ест и пьёт со сборщиками налогов и грешниками?»
+
+καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ• ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; - букв.: "И книжники (из) фарисеев, увидев, что есть с грешниками и сборщиками податей, говорили ученикам Его: «Что со сборщиками податей и грешными ест»?
+
+За трапезой вместе с Иисусом были многие мытари и грешники (слово "грешники" правоверными иудеями, т. е. теми же книжниками и законниками, воспринималось как некий термин для обозначения простого народа, необученного Закону и не придерживавшегося строгих фарисейских стандартов). То обстоятельство, что Иисус и Его ученики "делили с ними пищу" (в греческом оригинале - именно такое выражение, символизировавшее дружбу и доверие) возмутило ревнителей Закона. Фарисеи были тогда самой влиятельной религиозной партией в Палестине, известной своей особой приверженностью к Закону Моисея. Каждый шаг в своей жизни они придирчиво сверяли и тщательно соотносили с устными толкованиями Закона, носившими преимущественно "запретительный" характер, и были мелочно пунктуальны в вопросах соблюдения ритуальной чистоты (7:1-5). Иисуса они обвиняли в том, что Он не разделял их "сепаратизма", их, как им казалось, благочестивого разделения иудеев на "праведных" (такими книжники и фарисея, конечно же, считали себя) и "грешников".
diff --git a/mrk/02/17.md b/mrk/02/17.md
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--- /dev/null
+++ b/mrk/02/17.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иисус отвечает на то, что книжники говорили своим ученикам по поводу его общения со сборщиками налогов и грешниками.
+
+# Услышав это, Иисус сказал им: «Не здоровым нужен врач, а больным. Я пришёл призвать к покаянию не праведников, а грешников».
+
+καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς [ὅτι] οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ’ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλ’ ἁμαρτωλούς - "И услышав (это), Иисус говорит им: «Не имеют нужды здравствующие (во) враче, но плохое (здоровье) имеющие (т. е. больные); не пришёл Я призвать праведников, но грешников»".
+
+Сущ. χρεία: нужда, надобность, необходимость. ισχύοντες (причастие) от ἰσχύω: 1. быть здоровым; 2. быть сильным, крепким; 3. быть в силах, быть в состоянии, мочь. С причастием: здравствующий, здоровый.
+
+Сущ. ἰατρός: врач, (ис)целитель.
+
+# Иисус сказал им
+
+Или: «Иисус сказал книжникам».
+
+Христос ответил на их обвинения хорошо известной тогда пословицей (популярной и в среде Его оппонентов) и логически связал ее с характером собственной миссии, явленным в Его поведении и делах. Слово праведники употреблено Им иронически - по отношению к тем, кто считали себя такими, и, в первую очередь, по отношению к фарисеям (ср. Лк. 16:14-15). Заблуждаясь на свой счет, они не сознавали собственной нужды в покаянии и вере (Мк. 1:15). Но Иисус-то знал, что все люди, включая и этих "праведников", - "больны", а название их болезни - грех. Он же пришел (в мир), чтобы призвать… грешников (т. е. тех, которые смиренно осознают свою нужду в покаянии и захотят получить Его благодатное прощение) в Царство Божье. Потому-то и готов был Иисус "возлежать" за одним столом с ними.
diff --git a/mrk/02/18.md b/mrk/02/18.md
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index 00000000..784fbc35
--- /dev/null
+++ b/mrk/02/18.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иисус использует притчу, чтобы объяснить, почему его ученики не должны поститься, пока он находится с ними. (См.: [[rc://*/ta/man/translate/figs-parables]])
+
+# В то время, когда ученики Иоанна и фарисеев постились, некоторые люди пришли к Иисусу и спросили: «Почему ученики Иоанна и фарисеев постятся, а Твои ученики не постятся?»
+
+Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ• διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν; - букв.: "И были ученика Иоанна и фарисеи постящимися (=постились). И приходят и говорят Ему: «Из-за чего (=почему) ученики Иоанна и ученики фарисеев постятся, Твои же ученики не постятся»?
+
+Альт. перевод: "Однажды, когда ученики Иоанна и фарисеи постились, пришли к Иисусу люди и спросили: — Почему ученики Иоанна и ученики фарисеев постятся, а Твои ученики не постятся?" (СРП РБО).
+
+Гл. νηστεύω: поститься, совершать пост, удерживаться от пищи и питья.
+
+# некоторые люди
+
+«Некоторые». Лучше всего перевести эту фразу, не указывая, кто были эти люди. Если в вашем языке вы должны быть более конкретными, возможные значения: 1) эти люди не были среди учеников Иоанна или учеников фарисеев или 2) эти люди были среди учеников Иоанна.
+
+Сначала Марк поясняет, что ученики Иоанна Крестителя (те, кто оставались его последователями) и ученики фарисеев (т. е. сами они и те, кто следовали их учению) постились, - возможно, как раз в то время, когда Иисус с Его учениками вкушали пищу в доме Левия. Ветхий Завет предписывал всем иудеям обязательное соблюдение поста лишь раз в году - в День искупления; это был пост в знак всеобщего покаяния (см. Лев. 16:29). Фарисеи же по собственной инициативе предписывали поститься два раза в неделю (см. Лк. 18:12) - по четвергам и понедельникам - в знак особого благочестия. Против поста, установленного Законом, Иисус не возражал (см. Мф. 6:16-18), но, отвечая Своим критикам, Он объясняет, почему для Его учеников посты сверх того в данное время - неуместны (2:19-22).
diff --git a/mrk/02/19.md b/mrk/02/19.md
new file mode 100644
index 00000000..d99db930
--- /dev/null
+++ b/mrk/02/19.md
@@ -0,0 +1,9 @@
+# Иисус ответил им: «Разве могут поститься друзья жениха во время свадьбы, когда с ними жених? Пока с ними жених, они не могут поститься.
+
+καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς• μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ᾽ αὐτῶν ἐστιν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ᾽ αὐτῶν οὐ δύνανται νηστεύειν. - букв.: "И сказал им Иисус: «Не могут сыновья свадебного помещения, в которое (время) жених с ними есть, поститься? Сколькое время (=пока) имеют жениха с ними, не могут поститься».
+
+Альт. перевод: "Иисус сказал им: — Разве гости постятся на свадьбе у жениха? Пока жених с ними — не постятся!" (СРП РБО).
+
+Сущ. νυμφών: брачный чертог (друзья жениха, которые должны были прислуживать при брачном торжестве). Сущ. νυμφίος: жених.
+
+В своем контрвопросе Иисус проводит завуалированную аналогию с Самим Собой. Жених - это Он, и как не пристало гостям жениха (сынам брачного чертога) поститься (ведь пост - символ печали) в присутствии пригласившего их на пир, так и ученикам Иисуса Христа не следовало поститься (пребывать в печали), пока Он с ними. Ведь само Его присутствие создавало атмосферу радостного настроя, подобную той, что царит на брачных пирах.
diff --git a/mrk/02/20.md b/mrk/02/20.md
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+++ b/mrk/02/20.md
@@ -0,0 +1,7 @@
+# Но придут дни, когда у них заберут жениха, и вот тогда они будут поститься.
+
+ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. - букв.: «придут же дни, когда будет отнят от них жених, и тогда будут поститься в тот день».
+
+Гл. ἀπαίρω (пассив): снимать, забирать, уносить, отнимать.
+
+Ситуация изменится в своё время: придут дни, когда отнимется у них жених (здесь греческий глагол подразумевает насильственное удаление), и тогда будут поститься в те дни, т. е., начиная со дня Его распятия. Речь, конечно, идет о "посте" в переносном смысле слова: вместо радости, печаль охватит учеников. Здесь первый в Евангелии от Марка намек на грядущую крестную смерть Христа.
diff --git a/mrk/02/21.md b/mrk/02/21.md
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+++ b/mrk/02/21.md
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+# Никто не пришивает к старой одежде заплату из новой ткани, потому что вновь пришитое оторвётся от старого, и дыра будет ещё больше.
+
+Οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπ’ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται - "Никто заплату (из) лоскута небеленного/неваляного не нашивает на одежду старую, иначе, берет полноту новое от старого, и ещё худшим разрыв (дырка) делается".
+
+Возм. перевод: "Никто ведьне ставит заплату из новой ткани на ветхую одежду: такая заплата разорвет старую ткань, и дыра станет еще больше" (пер. Кулакова).
+
+Сущ. ἐπίβλημα: 1. покрывало, ковер; 2. заплата, латка, лоскут.
+
+Сущ. ῥάκος: лоскут, кусок ткани, заплата.
+
+Прил. ἄγναφος: небеленый или грубый (о новой или до конца не обработанной материи, которой свойственно сжиматься или суживаться).
+
+Гл. ἐπι(ρ)ράπτω: нашивать, пришивать.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+Прил. παλαιός: старый, древний, ветхий.
+
+Сущ. πλήρωμα: полнота, исполнение, выполнение, латка, заплата, наполнение, то что наполняет, содержимое.
+
+Прил. καινός: новый (1. не бывший в употр.; 2. свежий; 3. недавний; 4. неизвестный); καινός более подчеркивает новизну качества.
+
+Сущ. σχίσμα: разрыв, дыра; перен. распря, разделение, раскол.
+
+Впервые Марк приводит две притчи, сказанные Иисусом (их значение выходит за рамки поста). В греческом оригинале здесь весьма сложная аллегория, не вполне переданная по-русски. Смысл ее в следующем. Пребывание Иисуса в этом мире, среди Его учеников, создает небывалую "новизну" и особую "полноту"; оно знаменует, что "ветхое", прежнее, ушло. А поэтому и "совмещать" его с этим "ветхим" невозможно; невозможно Благую весть во всей ее принципиальной новизне, "привязать" к ветхой (изжившей себя) религии иудаизма, как бессмысленно латать ветхую одежду куском новой ткани: от такого "совмещения" старая одежда окончательно распалась бы.
diff --git a/mrk/02/22.md b/mrk/02/22.md
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+# Связующее утверждение:
+
+Иисус начинает рассказывать другую притчу. Эта притча о том, что новое вино нужно наливать не в старые бурдюки, а в новые. (См.: [[rc://*/ta/man/translate/figs-parables]])
+
+# И никто не наливает молодое вино в старые бурдюки, потому что молодое вино прорвёт бурдюки — вино вытечет, а бурдюки испортятся. Поэтому молодое вино наливают в новые бурдюки».
+
+καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς• εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκοὺς καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί• ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς. - «и никто [не] помещает вино новое в мехи старые, иначе прорвёт вино мехи, и вино гибнет, и мехи; но вино новое [помещают] в мехи новые».
+
+Возм. перевод: "И никто не наливает молодое вино в старые мехи, иначе прорвет вино мехи — и вино пропадет, и мехи. Молодое вино наливают в новые мехи" (СРП РБО).
+
+Гл. βάλλω: 1. перех. бросать, кидать, ввергать, закидывать; 2. перех.класть, ставить, помещать, вливать (о жидкости).
+
+Сущ.οἶνος: вино (обычно перебродивший сок винограда).
+
+Сущ. ἀσκός: мех (кожаный), бурдюк.
+
+Гл. ῥήγνυμι: разрывать, прорывать, растерзывать, терзать.
+
+Гл. ἀπόλλυμι: губить, уничтожать, истреблять, разрушать, предавать смерти, терять; ср. з. тж.погибать, потеряться, пропадать.
+
+Также опасно вливать молодое, еще неперебродившее, вино в старые мехи (слово, означающее "изношенные, ломкие, потерявшие эластичность"); и как вином в стадии брожения такие мехи были бы прорваны, так и учение Иисуса Христа в его новизне и полноте прорывает "ветхие мехи" иудаизма. Спасение через Христа "не смешивается" с этой устаревшей религиозной системой (Ин. 1:17).
diff --git a/mrk/02/23.md b/mrk/02/23.md
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+++ b/mrk/02/23.md
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+# Связующее утверждение:
+
+Иисус приводит фарисеям пример из Писания, чтобы показать, почему ученики не были неправы, срывая зерно в субботу.
+
+# Однажды в субботу Иисус проходил через засеянные поля. По дороге Его ученики начали срывать колосья.
+
+Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν παραπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας - "И случилось Ему в субботу проходить через посевы (засеянные поля), и ученики Его начали по пути срывать колосья".
+
+Гл. παραπορεύομαι: проходить (мимо).
+
+Прил. σπόριμος: посеянный, засеянный; мн. ч. как сущ.: пашня, засеянное поле.
+
+Гл. τίλλω: срывать, обрывать, ощипывать.
+
+Сущ. Στάχυς: колос; побег или колос злака. Слово предполагает, что ученики прокладывали себе дорогу через поле, на котором не было тропы. Проходя, они срывали колосья и ели их.
+
+Иисусу в субботу пришлось проходить засеянными полями, и Его ученики дорогой начали срывать колосья, чтобы есть их. В этом ничего незаконного не было (Вт. 23:25). Но фарисеи обвинили Иисуса в том, что ученики нарушают субботу. Среди богословов существует мнение, что они приравняли действия учеников к "жатве" (Исх. 34:21) - ведь утолять голод не запрещалось даже в субботу!
diff --git a/mrk/02/24.md b/mrk/02/24.md
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+++ b/mrk/02/24.md
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+# Связующее утверждение:
+
+Фарисеи задают вопрос о том, что делали ученики (стих 23).
+
+# Тогда фарисеи сказали Ему: «Смотри, они делают то, что нельзя делать в субботу».
+
+καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ• ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; - «И фарисеи говорили Ему: «Посмотри, что делают в субботу, которое (=чего) не позволяется»?
+
+# они делают то, что нельзя делать в субботу
+
+Срывание колосьев на чужих полях и его употребление в пищу (стих 23) не считалось воровством. Вопрос состоял в том, допустимо ли по закону делать это в субботу.
+
+# Смотри, они делают то, что нельзя делать в субботу
+
+Фарисеи говорят об этом Иисусу с целью осудить его. Альт. перевод: «Смотри, они нарушают еврейский закон, касающийся субботы». (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Смотри
+
+«Посмотри на это» или «Послушай». Это слово используется с целью привлечь чье-то внимание или показать что-то. Если в вашем языке есть слово, которое используется для привлечения внимания человека к чему-то, вы можете использовать его здесь.
+
+Фарисеи пытаются обвинить учеников Иисуса в нарушении субботнего покоя.
diff --git a/mrk/02/25.md b/mrk/02/25.md
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+++ b/mrk/02/25.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Иисус обличает фарисеев с помощью вопроса.
+
+# Иисус ответил им: «Разве вы никогда не читали, что сделал Давид, когда нуждался в пище и был голоден сам и те, кто был с ним?
+
+καὶ λέγει αὐτοῖς• οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ, - «И говорит им: «(разве) никогда вы (не) читали, что сделал Давид, когда нужду возымел и испытывал голод сам и (те) которые с ним»?
+
+Гл. ἀναγινώσκω: читать.
+
+Сущ. χρεία: нужда, надобность, необходимость.
+
+Гл. πεινάω: голодать, быть голодным, терпеть голод, алкать; перен. сильно желать.
+
+# Разве вы никогда не читали, что сделал Давид ... и те, кто были с ним
+
+Иисус задает этот вопрос, чтобы напомнить книжникам и фарисеям о том, что в субботу сделал Давид. Вопрос очень длинный, поэтому его можно разделить на два предложения. (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+В ответ Иисус напомнил им о случившемся с Давидом, когда тот имел нужду и проголодался сам и бывшие с ним (1Цар. 21:1-6). Ключевые слова здесь - "имел нужду" и "бывшие с ним". Давид вошел тогда в Дом Божий и потребовал, чтобы священник дал ему хлебы предложения, которых не следовало есть никому, кроме священников (Лев. 24:5-9). Сказано, что Давид "ел… и дал бывшим с ним". Иисус привел в пример этот случай, за который Бог не осудил Давида, чтобы показать, что своим "узким" толкованием Закона книжники и фарисеи искажают Божьи намерения, вложенные в Закон, сам его дух. Ведь человеческую нужду Закон ставил выше ритуальных требований.
diff --git a/mrk/02/26.md b/mrk/02/26.md
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+++ b/mrk/02/26.md
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+# Связующее утверждение:
+
+Иисус заканчивает задавать вопрос, который он начал в ст. 25.
+
+# Он вошёл в Божий дом при священнике Авиафаре и ел хлебы предложения, которые никому нельзя было есть, кроме священников. Давид ел сам и дал их тем, кто был с ним».
+
+πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιαθὰρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν;- «как он вошёл в дом Бога при Авиафаре священнике и хлебы предложения съел, которые не позволяется съесть, если не священникам (=кроме священников), и он дал и с ним сущим (=находившимся)»?
+
+Сущ. πρόΘεσις: 1. выставление; с мн.ч. от ἄρτος обозн. хлебы предложения; 2. намерение, изволение, определение, расположение.
+
+* Двенадцать свежеиспеченных хлебов, которые каждую субботу помещались в два ряда на столе в скинии; позже их съедали священники (см. Лев. 24:5-9).
+
+Гл. ἔξεστι: (воз)можно, разрешается, позволительно. Гл. φάγομαι: есть, вкушать, пожирать.
+
+По Марку упомянутый случай с Давидом произошел при первосвященнике Авиафаре, хотя на самом деле первосвященником тогда был Ахимелех, отец Авиафара (см. 1Цар. 21:1). Возможным объяснением может служить то, что у древних иудеев было принято при упоминании того или иного случая, случившегося в давние времена, указывать на какой-нибудь выдающийся или известный большинству иудеев признак времени, когда это случилось. Авиафар стал первосвященником вскоре после случая, рассказанного здесь Христом, и поскольку он обрёл гораздо большую известность, чем его отец, то соответствующий период времени характеризуется его (перво)священством, а не его отца.
diff --git a/mrk/02/27.md b/mrk/02/27.md
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+++ b/mrk/02/27.md
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+# Иисус сказал им: «Суббота для человека, а не человек для субботы.
+
+καὶ ἔλεγεν αὐτοῖς• τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον• - «И Он говорил им: «Суббота из-за человека сделалась, а не человек из-за субботы;».
+
+Возм. перевод: "И сказал им Иисус: «Суббота создана для человека, а не человек для субботы," (пер. Кулакова)
+
+Словами "И Он сказал им…", начинающими ст. 27, Марк подчеркивает, что всё написанное им далее (ст. 27-28) было сказано Самим Христом. Это Он заявил, что суббота для человека (подразумевается - Бог так устроил мир!), т. е. дана была людям для их блага и отдыха, а не для того, чтобы взвалить на них тяжелые и обременительные правила, связанные с ней.
diff --git a/mrk/02/28.md b/mrk/02/28.md
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index 00000000..c31854ea
--- /dev/null
+++ b/mrk/02/28.md
@@ -0,0 +1,5 @@
+# Поэтому Сын Человеческий — Господин и субботы».
+
+ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. - «так что господин есть Сын Человеческий и субботы».
+
+Субботний день принадлежит Богу (см. Исх. 16:25, 31:13), а Иисус говорит о Себе как Тот, Кто установил субботу. Этим Марк подчёркивает (вслед за самим Иисусом) божественное происхождение Христа.
diff --git a/mrk/02/intro.md b/mrk/02/intro.md
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index 00000000..54c2dd70
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+++ b/mrk/02/intro.md
@@ -0,0 +1,23 @@
+# Марк 02 Общее примечание
+
+## Специальные понятия в этой главе
+
+### "Грешники"
+
+Когда люди во времена Иисуса говорили о «грешниках», они говорили о людях, которые не подчинялись Закону Моисея и совершали такие серьезные проступки, как воровство, убийства или сексуальные грехи. Когда Иисус сказал, что он пришел призвать «грешников», он имел в виду, что только люди, которые считают себя грешниками, могут стать его последователями. Это является истинной, даже если означает не то, что большинство людей подразумевают под словом «грешники». (См.: [[rc://*/tw/dict/bible/kt/sin]])
+
+### Пост и пир
+
+Люди могли поститься, то есть не принимать пищу в течение долгого времени, если они скорбели или показывали Богу, что они сожалеют о своих грехах. Когда они были счастливы, как на свадьбах, то устраивали пиры, то есть мероприятия, где подавали большое количество еды. (См.: [[rc://*/tw/dict/bible/other/fast]])
+
+## Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+Еврейские лидеры использовали риторические вопросы, чтобы показать свою злость на слова или действия Иисуса и неверие в Него как Сына Божьего ([Mарк.2:7](../../mrk/02/07.md)). Иисус использовал их, чтобы указать еврейским лидерам на их высокомерие ([Mарк.2:25-26](./25.md)). (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+## Ссылки:
+
+  * **[Mарк.2:1 Notes](./01.md)**
+
+**[](../03/intro.md)**
diff --git a/mrk/03/01.md b/mrk/03/01.md
new file mode 100644
index 00000000..8c9e01f0
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+# Связующее утверждение:
+
+В субботу Иисус исцеляет человека в синагоге и показывает Свое отношение к тому, что фарисеи сделали с субботними законами. Фарисеи и Иродиане начинают планировать как убить Иисуса.
+
+# Иисус снова пришёл в синагогу. Там был человек с высохшей рукой
+
+Καὶ εἰσῆλθεν πάλιν εἰς τὴν συναγωγήν. καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα - "И пришел снова в синагогу. И был там человек высохшую имевший руку".
+
+εξηραμμένην (причастие в пассивном залоге) от ξηραίνω: сушить, высушивать; страд.сохнуть, засыхать; перен.иссякать, чахнуть, изнемогать, цепенеть. С причастием в пассивном залоге: высохший, высушенный.
+
+И пришел опять в синагогу (вероятно, в том же Капернауме - 1:21) в другой субботний день и там встретил человека, имевшего иссохшую руку (Лука уточняет, что "правую"; Лук. 6:6).
diff --git a/mrk/03/02.md b/mrk/03/02.md
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+# За Иисусом наблюдали, чтобы обвинить Его, если Он исцелит этого человека в субботу
+
+καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ - "И наблюдали (за) ним, в субботу, исцелит (ли) Он, чтобы обвинить Его".
+
+παρατηρέω: 1. наблюдать, держать под наблюдением; 2. следить за, соблюдать; 3. стеречь, подстерегать.
+
+κατηγορέω: обвинять, упрекать, порицать, бранить, клеветать.
+
+За Иисусом наблюдали (фарисеи - 3:6), что Он станет делать, ища повод выдвинуть против Него обвинение. Дело в том, что по установлениям законников исцелять в субботу можно было только в том случае, если человеку грозила смерть. В данном случае ничего спешного с их точки зрения не было, а потому, если бы Иисус исцелил сухорукого в субботу, то Его можно было бы обвинить в нарушении субботы, за что, как известно, полагалась смертная казнь (Исх. 31:14-17).
diff --git a/mrk/03/03.md b/mrk/03/03.md
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+# Иисус сказал человеку с иссохшей рукой: «Выйди на середину»
+
+καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν ξηρὰν χεῖρα ἔχοντι· ἔγειρε εἰς τὸ μέσον - "И сказал человеку высохшую руку имеющему: встань в середину".
+
+Он же (Иисус) говорит человеку, имевшему иссохшую руку: стань на средину, т. е. так, чтобы его могли видеть все.
+
+Иисус делает это, чтобы продемонстрировать всем присутствующим истину, чтобы всем было очевидно то, что Он хочет показать или чему научить.
diff --git a/mrk/03/04.md b/mrk/03/04.md
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+# А у них спросил: «Что разрешено делать в субботу: добро или зло? Спасти душу или погубить?» Но они молчали
+
+καὶ λέγει αὐτοῖς· ἔξεστιν τοῖς σάββασιν ἀγαθὸν ποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων - "И сказал им: разрешено в субботу хорошее делать или злое? Душу спасать или губить"?
+
+Букв.: "И говорит им: "Позволяется по субботам доброе (с)делать или (с)делать зло, душу спасти или убить"? Они же молчали". Альт. перевод: " А их спрашивает: — Что позволено делать в субботу: добро или зло? Спасти жизнь или погубить? Они молчали" (СРП РБО).
+
+ἀποκτείνω: убивать, умерщвлять, (по)губить, уничтожать.
+
+σιωπάω: молчать, умолкать.
+
+Затем Он задал фарисеям риторический вопрос относительно того, какое из двух дел (или действий) соответствует цели и духу субботы - в согласии с Моисеевым законом: доброе ли дело, направленное на спасение души (жизни; сравните 8:35-36)? Или злое дело - в целях погубить душу, т. е. убить человека? Ответ очевиден: добро делать… душу спасти.
diff --git a/mrk/03/05.md b/mrk/03/05.md
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+++ b/mrk/03/05.md
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+# Иисус гневно посмотрел на них, скорбя из-за жестокости их сердец. Затем сказал тому человеку: «Протяни руку». Он протянул — и его рука стала здоровой
+
+καὶ περιβλεψάμενος αὐτοὺς μετ᾽ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν λέγει τῷ ἀνθρώπῳ· ἔκτεινον τὴν χεῖρα. καὶ ἐξέτεινεν καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. - "И оглядев их с гневом, печалясь об окаменении сердца их, говорить человеку: "Вытяни руку". И вытянул (он), и была восстановлена рука его".
+
+Гл. περιβλέπω (прич./дееприч.): смотреть вокруг, осматривать, обозревать, высматривать.
+
+Гл. συλλυπέω (прич./дееприч.): скорбеть или печалиться вместе.
+
+Сущ. πώρωσις: отвердение, окаменение, огрубелость, бесчувственность, ожесточение.
+
+Гл. ἀποκαΘιστάνω (пассив): восстанавливать, возвращать; ср. з. становиться, делаться. Глагол указывает на полное восстановление.
+
+Между тем не исцелить сухорукого в угоду неверного толкования духа субботы (2:27) и значило бы совершить зло; кроме того, как показали дальнейшие события, фарисеи не побоялись в субботу вступить в заговор с иродианами (3:6), чтобы убить Иисуса ("душу Его погубить").
+
+Такова логика развития зла. Но в тот момент на карту было поставлено "делание добра" в субботу в нравственном, а не законническом аспекте этой проблемы, а потому фарисеи предпочли не вступать с Иисусом в спор.
diff --git a/mrk/03/06.md b/mrk/03/06.md
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+# Фарисеи вышли и сразу стали советоваться со сторонниками Ирода о том, как убить Иисуса
+
+Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατ’ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν - "И вышли фарисеи тотчас с иродианами, и решение принимали против Него, чтобы Его погубить".
+
+Ἡρῳδιανοί: иродиане (приверженцы династии Ирода). συμβούλιον: совет, совещание, наставление.
+
+ἀπόλλυμι: губить, уничтожать, истреблять, разрушать, предавать смерти, терять; ср.з. тж.погибать, потеряться, пропадать.
+
+гл. δίδωμι: давать, отдавать, подавать, выдавать, раздавать, наделять, уступать, позволять. С сущ. συμβούλιον означает "проводить совет", "замышлять".
+
+Раздел, в котором неоднократно говорится о столкновениях Иисуса с религиозными вождями в Галилее, в этом стихе достигает наивысшего напряжения (2:1 - 3:5). Впервые в связи с Иисусом Марк открыто пишет тут о смерти, которая с этого времени начинает отбрасывать свою зловещую тень на всю Его миссию. Фарисеи… немедленно составили с иродианами (влиятельной политической группой, поддерживавшей Ирода Антипу) заговор с целью убить Иисуса (сравните с 15:31-32). Авторитет Христа встал на пути их собственного и явно превзошел его, а потому они вознамеривались уничтожить Его. Оставалось решить, как это сделать.
diff --git a/mrk/03/07.md b/mrk/03/07.md
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+# Связующее утверждение:
+
+Огромная толпа людей следует за Иисусом, и Он исцеляет многих людей.
+
+# Но Иисус со Своими учениками ушёл к морю. За Ним шло много людей из Галилеи, Иудеи
+
+Καὶ ὁ Ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν πρὸς τὴν θάλασσαν, καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας [ἠκολούθησεν], καὶ ἀπὸ τῆς Ἰουδαίας - "И Иисус с учениками Его ушли к морю и многочисленное множество из Галилеи последовало (за Ним), и из Иудеи".
+
+Гл. ἀκολουΘέω: 1. следовать (за), идти вслед (за); 2. подражать, сообразовываться.
+
+ἀναχωρέω: 1. возвращаться илиидти назад; 2. отходить, удаляться, выходить.
+
+По своему обобщающему характеру этот раздел схож с 2:13. Здесь, однако, есть "дополнение"; сказано, что Иисус удалился к морю с учениками Своими, разделявшими с Ним последствия как враждебности народа, так и его восторга и радушия, объектом которых был их Учитель.
diff --git a/mrk/03/08.md b/mrk/03/08.md
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+++ b/mrk/03/08.md
@@ -0,0 +1,5 @@
+# Иерусалима, Идумеи, с другого берега Иордана и с окрестностей Тира и Сидона. Они слышали, что делал Иисус, и шли к Нему в большом количестве
+
+καὶ ἀπὸ Ἱεροσολύμων καὶ ἀπὸ τῆς Ἰδουμαίας καὶ πέραν τοῦ Ἰορδάνου καὶ περὶ Τύρον καὶ Σιδῶνα πλῆθος πολὺ ἀκούοντες ὅσα ἐποίει ἦλθον πρὸς αὐτόν. - "и из Иерусалима и из Идумеи и из-за Иордана, и вокруг Тира и Сидона - множество многое, слышащие сколько Он сделал, пришли к Нему". Альт. перевод: "И из Иерусалима, из Идумеи, из-за Иордана, из окрестностей Тира и Сидона пришли к Нему толпы людей, прослышав о том, что Он делает" (СРП РБО).
+
+Многие галилеяне последовали за Ним (в значении "сопровождали Его на Его пути") будучи привлечены тем, что Он делал (прежде всего чудесными исцелениями, которые Он совершал), а, кроме них, за Иисусом шло множество народа с юга - из Иудеи, Иерусалима, Идумеи; с востока - из-за Иордана; из прибрежных северных городов - Тира и Сидона (т. е. из Финикии). Во всех этих местах (за исключением Идумеи) Иисус провел какое-то время (5:1; 7:24,31; 10:1; 11:11).
diff --git a/mrk/03/09.md b/mrk/03/09.md
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+++ b/mrk/03/09.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+В стихе 9 говорится, о чем Иисус попросил своих учеников из-за большой толпы людей, которые окружали Его. В стихе 10 говорится, почему такая большая толпа собралась вокруг Иисуса. Информация в этих стихах может быть переставлена местами, чтобы представить события в том порядке, в котором они происходили, как это сделано в Открытой Смысловой Библии.
+
+# Иисус велел Своим ученикам приготовить лодку ... не раздавила Его
+
+καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν· - "И Он сказал ученикам Его, чтобы лодка придерживалась Ему из-за толпы, чтобы не теснил Его".
+
+Альт. перевод: "Иисус велел ученикам держать наготове для Него лодку, чтобы толпа его не раздавила" (СРП РБО).
+
+Гл. προσκαρτερέω: 1. быть преданным, пребывать верным; 2. пребывать (все время) наготове, ожидать в готовности; 3. быть постоянно занятым (чем-либо), быть постоянным, пребывать (в чем-либо), быть посвященным (чему-либо); 4. пребывать (с кем-либо), не отходить, привязываться.
+
+Гл. Θλίβω: 1. жать, сжимать, давить; 2. теснить, стеснять; перен. притеснять, угнетать, мучить.
+
+Так велико было впечатление от совершенных Им исцелений и так необоримо желание людей, имевших язвы, хотя бы коснуться Его, что Ему пришлось сказать ученикам Своим, чтобы приготовили для Него лодку… дабы не теснили Его. Только Марк приводит эту подробность, по-видимому, основываясь на воспоминаниях очевидца - апостола Петра.
diff --git a/mrk/03/10.md b/mrk/03/10.md
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+++ b/mrk/03/10.md
@@ -0,0 +1,11 @@
+# Ведь Он исцелил многих, и поэтому ... прикоснуться к Нему
+
+Это объясняет, почему так много людей толпилось вокруг Иисуса, так что Он боялся, что они могут Его раздавить. Альтернативный перевод: «Потому что Иисус исцелил многих людей ... прикоснуться к Нему».
+
+# Ведь Он исцелил многих
+
+Слово «многих» относится к большому числу людей, которых Иисус уже исцелил. Альтернативный перевод: «Он исцелил многих людей».
+
+# Те, у кого были болезни, бросались к Иисусу, чтобы прикоснуться к Нему
+
+Они делали это, потому что считали, что прикосновение к Иисусу сделает их здоровыми. Это можно выразить еще яснее. Альтернативный перевод: «все больные люди толкались, пытаясь протиснуться вперед, чтобы прикоснуться к Нему, чтобы исцелиться». )
diff --git a/mrk/03/11.md b/mrk/03/11.md
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+++ b/mrk/03/11.md
@@ -0,0 +1,9 @@
+# А те, в ком были нечистые духи, когда видели Иисуса, падали перед Ним и кричали: «Ты — Божий Сын!»
+
+καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντες ὅτι σὺ εἶ ὁ υἱὸς τοῦ θεοῦ - "И духи нечистые, когда его видели, нападали на Него, и кричали: "Ты есть Сын Бога".
+
+καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντες ὅτι σὺ εἶ ὁ υἱὸς τοῦ θεοῦ - "И духи нечистые, когда его видели, припадали к Нему и кричали, говоря: "Ты есть Сын Бога".
+
+Гл. προσπίπτω: 1. припадать, падать пред; 2. устремляться, бросаться, нападать. Т. е. падать перед кем-либо; указывает на подчиненное отношение!
+
+В толпе, сопровождавшей Христа, были люди, одержимые нечистыми духами, которые руководили их словами и поступками. Эти духи не сомневались, что перед ними - Сын Божий, как понимали и то, насколько Он опасен для них.
diff --git a/mrk/03/12.md b/mrk/03/12.md
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index 00000000..7853c3cf
--- /dev/null
+++ b/mrk/03/12.md
@@ -0,0 +1,5 @@
+# Но Иисус строго запрещал им говорить о том, кто Он
+
+καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν. - "И многое (Он) запрещал им, чтобы не Его явного они сделали". Альт. перевод: "Но Он строго запрещал им разглашать, кто Он" (СРП РБО).
+
+То здесь, то там они признавали Его, но Он отвергал "признание" с их стороны и приказывал им (1:25; 4:39; 8:30,32:33; 9:25), чтобы не делали Его известным (сравните с 1:24-25,34). Унимая их, восклицавших до времени, Иисус являл таким образом Свою покорность Божьему плану, которым предусмотрено было постепенное откровение о Его Личности и характере миссии.
diff --git a/mrk/03/13.md b/mrk/03/13.md
new file mode 100644
index 00000000..cbe3c8e7
--- /dev/null
+++ b/mrk/03/13.md
@@ -0,0 +1,9 @@
+# Иисус поднялся на гору и позвал тех, кого Сам пожелал. Они пришли к Нему
+
+Καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αυτόν - "И поднимается/восходит Он на гору и подзывает тех, которых желал Он, и они ушли к Нему".
+
+Гл. ἀναβαίνω: восходить, подниматься, влезать, возноситься.
+
+Гл. προσκαλέομαι: звать, призывать, подзывать, созывать.
+
+Оставив прибрежную долину, Он взошел на гору (в центральной Галилее). По собственной инициативе Он позвал к Себе, кого Сам хотел, а именно двенадцать учеников (3:16-19), и те пришли к Нему, выйдя из толпы (Лк. 6:13). Ранее Марком было сказано, что у Христа было много и других учеников (Мк. 2:15).
diff --git a/mrk/03/14.md b/mrk/03/14.md
new file mode 100644
index 00000000..4804d773
--- /dev/null
+++ b/mrk/03/14.md
@@ -0,0 +1,7 @@
+# Из них Иисус выбрал двенадцать учеников, чтобы они были с Ним для того, чтобы Он мог посылать их на проповедь
+
+καὶ ἐποίησεν δώδεκα [οὓς καὶ ἀποστόλους ὠνόμασεν] ἵνα ὦσιν μετ᾽ αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν - "И Он сделал 12 [которых и апостолами назвал], чтобы они были с Ним и чтобы Он посылал их возвещать/проповедовать".
+
+Из упомянутого "множества" Он поставил или назначил (буквально "сделал") двенадцать, имея в виду две цели: а) чтобы они были с Ним (сразу же приходит мысль, что для более тщательной их подготовки); б) чтобы посылать их на проповедь и чтобы одновременно дать им власть исцелять от болезней и изгонять бесов (что они и станут делать в будущем - 6:7-13).
+
+Число 12 соответствует здесь числу 12 колен Израилевых, и этим подчеркивается "притязание" Христа на весь израильский народ. Само слово "двенадцать" стало как бы общим официальным "титулом" этой избранной Христом группы учеников (4:10; 6:7; 9:35; 10:32; 11:11; 14:10,17,12,43). Хотя своими "кровью и духом" эта группа была связана с Израилем, нигде в Новом Завете они не названы новым или духовным "Израилем". Скорее они стали первоначальной ячейкой или ядром нового грядущего сообщества - Церкви (Мф. 16:16-20; Деян. 1:5-8).
diff --git a/mrk/03/15.md b/mrk/03/15.md
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+# И чтобы у них была власть изгонять демонов
+
+καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια· - "и иметь им власть изгонять демонов".
+
+Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
diff --git a/mrk/03/16.md b/mrk/03/16.md
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+# Симон, которому дал имя Пётр
+
+[καὶ ἐποίησεν τοὺς δώδεκα,] καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι Πέτρον, - "[и Он сделал 12], и прибавил имя Симону - Петра (=Пётр)".
+
+Альт. перевод: "Эти Двенадцать, избранные Им, были]: Симон, которому Иисус дал имя Петр," (пер. Кулакова).
+
+Автор начинает перечислять имена двенадцати апостолов. Симон был первым человеком среди перечисленных.
diff --git a/mrk/03/17.md b/mrk/03/17.md
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+# Которых Иисус назвал
+
+Фраза «которых» относится как к Иакову, сыну Зеведея, так и к его брату Иоанну.
+
+# Назвал «Воанергес», то есть «Сыновья грома»
+
+καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν τοῦ Ἰακώβου καὶ ἐπέθηκεν αὐτοῖς ὀνόμα[τα] βοανηργές, ὅ ἐστιν υἱοὶ βροντῆς· - "и Иакова (сына) Заведеева и Иоанна, брата Иакова, и прибавил им имена Боаниргес, которое есть "Сыновья грома".
+
+Иисус назвал их так, потому что они были импульсивными людьми. Альтернативный перевод: «назвал их Воанергес, что означает людей, которые похожи на гром».
diff --git a/mrk/03/18.md b/mrk/03/18.md
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+++ b/mrk/03/18.md
@@ -0,0 +1,7 @@
+# Фаддей
+
+Это имя человека.
+
+# Симон Кананит
+
+Κανανίτες: Кананит (Симон Кананит, также прозванный Зилотом).
diff --git a/mrk/03/19.md b/mrk/03/19.md
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+++ b/mrk/03/19.md
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+# Который и предал Иисуса
+
+«Который предаст Иисуса». Слово «который» относится к Иуде Искариоту.
diff --git a/mrk/03/20.md b/mrk/03/20.md
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+++ b/mrk/03/20.md
@@ -0,0 +1,9 @@
+# Когда они пришли в дом, то снова собралось столько народа, что Иисус и Его ученики не могли даже поесть хлеб
+
+Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [ὁ] ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν - "И приходит в дом. И сходится снова толпа, так что не могли они и хлеб поесть"..
+
+Сущ. ὄχλος: множество народа, толпа, многолюдство, масса людей, люд(и).
+
+Гл. δύναμαι: мочь, быть в состоянии, быть в силе, иметь возможность, уметь.
+
+Сказанное в этих стихах находим только у Марка. Когда Иисус и Его ученики вошли в дом (в Капернауме, 2:1-2), то в тот дом набилось такое множество народа, что им невозможно было и хлеба поесть (сравните с 6:31).
diff --git a/mrk/03/21.md b/mrk/03/21.md
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+++ b/mrk/03/21.md
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+# Когда родственники Иисуса услышали об этом, то пришли забрать Его, так как о Нём говорили, что Он сошёл с ума
+
+καὶ ἀκούσαντες οἱ παρ᾽ αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν· ἔλεγον γὰρ ὅτι ἐξέστη. - "и услышав которые от Него (=родственники Его), вышли схватить Его, говорили ведь, что Он сошёл с ума".
+
+Альт. перевод: "Узнав, что Он вернулся, Его близкие решили пойти и увести Его: им казалось, что Он не в себе" (пер. Кулакова) или "Когда Его близкие услышали об этом, они пришли, чтобы силой Его увести, решив, что Он сошел с ума" (СРП РБО).
+
+Гл. κρατέω: 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Гл. ἐξίστημι, ἐξιστά(ν)ω: 1. перех.смещать, выводить (из душевного равновесия), расстраивать, приводить в замешательство; 2. неперех. дивиться, изумляться, приходить в исступление, выходить из себя, лишаться рассудка, растеряться, потерять самообладание.
+
+Услышав о том, что в Своей непрестанной деятельности Иисус был не в состоянии позаботиться о Своих нуждах, Его близкие (в греческом тексте - слова, обозначающие членов семьи; 3:31) пошли (по-видимому, из Назарета) взять Его (здесь слово, означающее "взять с помощью силы"; оно же употреблено в 6:17; 12:12; 14:1, 44, 46, 51), так как люди говорили, что Он вышел из Себя (в значении "превратился в безумствующего религиозного фанатика"; сравните Деян. 26:24; 2Кор. 5:13).
diff --git a/mrk/03/22.md b/mrk/03/22.md
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+# А книжники, которые пришли из Иерусалима, говорили: «В Нём Веельзевул. Он изгоняет демонов силой князя демонов»
+
+Καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι Βεελζεβοὺλ ἔχει καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. - "И книжники, которые из/от Иерусалима сошедшие (=пришедшие), говорили, что Беелзевула имеет и что в начальнике (=начальником) демонов изгоняет демонов".
+
+Возм. перевод: "А книжники, пришедшие из Иерусалима, говорили: «В Нем Веельзевул, князь бесовский, он дает Ему силу изгонять бесов» (пер. Кулакова).
+
+Между тем, делегация книжников явилась из Иерусалима, чтобы "разобраться" с Иисусом. Они-то и стали говорить, что Он имеет в Себе веельзевула (т. е. одержим нечистым духом - стих 30) и что изгоняет бесов силою бесовского князя (стих 23).
+
+Βεελζεβούλ: веельзевул (прозвище сатаны). Между тем, делегация книжников явилась из Иерусалима, чтобы "разобраться" с Иисусом. Они-то и стали говорить, что Он имеет в Себе веельзевула (т. е. одержим нечистым духом - ст. 30) и что изгоняет бесов силой князя бесов (ст. 23). В древнееврейском языке имелись два созвучных слова - "баальзебуб", означавшее "бог мух" (название одного из хананейских богов; 4Цар. 1:2), и более позднее - "баалзебул", которым в новозаветном контексте стали называть "господина злых духов" (Мф. 10:25 Лк. 11:17-22); впрочем, в русском тексте Ветхого Завета (4Цар. 1:2) то же написание, что и в Новом Завете, - "веельзевул".
diff --git a/mrk/03/23.md b/mrk/03/23.md
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+# Связующее утверждение:
+
+Иисус объясняет притчей, почему заявление людей о том, что Иисуса контролирует сатана, глупо.
+
+# Иисус подозвал их
+
+Καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς· πῶς δύναται σατανᾶς σατανᾶν ἐκβάλλειν; - "и подозвав их, в притчах говорил им: "Как может сатана сатану изгонять"? Альт. перевод: "Подозвав их, Иисус отвечал им притчами: «Возможно ли, чтобы сатана изгонял сатану?" (пер. Кулакова).
+
+Гл. προσκαλέομαι (прич./дееприч.): звать, призывать, подзывать, созывать.
+
+Иисус ответил на предъявленное обвинение притчами (в значении коротких изречений, а не "притчей - рассказов"). Причем сначала Он ответил на второе обвинение (ст. 23-26), показав всю его абсурдность, ведь оно было построено на предположении, что сатана станет изгонять сатану. Он прибег к двум примерам, чтобы показать очевидное: если царство (или дом - в значении семьи и всего принадлежащего ей) разделятся сами в себе, т. е. в своих целях и намерениях, то они не смогут устоять (см. ст. 24).
diff --git a/mrk/03/24.md b/mrk/03/24.md
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+++ b/mrk/03/24.md
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+# Если царство разделится, то такое царство не сможет устоять
+
+καὶ ἐὰν βασιλεία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη - "И если царство в себе будет разделено, не будет сделано устойчивым царство такое".
+
+μερισθη̣ (пассивный залог) от μερίζω: делить, разделять, распределять, уделять, определять, отделять; ср.з.-страд.разниться, отличаться. С пассивным залогом: будет разделено.
+
+σταθηναι (пассивный залог) ἵστημι: 1. перех.ставить, поставить, помещать; 2. неперех.стоять, вставать, становиться.
+
+То же верно и в отношении сатаны, если допустить, что сатана восстал на самого себя, и сфера его действия разделилась. Это означало бы, что пришел его конец - не в смысле его существования, а конец его силе и влиянию. Но поскольку сатана сохраняет силу (ср. ст. 27 и 1Пет. 5:8), такое предположение - ложно. Следовательно ложно и обвинение Иисуса в том, что Он бесов, якобы, изгоняет силой "князя бесовского".
diff --git a/mrk/03/25.md b/mrk/03/25.md
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+++ b/mrk/03/25.md
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+# И если дом разделится, то такой дом не сможет устоять
+
+καὶ ἐὰν οἰκία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη σταθῆναι. - "и если дом в себе самом будет разделён, не сможет дом тот быть сделан устойчивым".
+
+Это метонимия, которая означает людей, живущих в одном доме. Альтернативный перевод: «семья» или «домашние».
diff --git a/mrk/03/26.md b/mrk/03/26.md
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index 00000000..00abef1a
--- /dev/null
+++ b/mrk/03/26.md
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+# И если сатана восстал против себя и разделился сам в себе, то он не сможет устоять, но пришёл ему конец
+
+καὶ εἰ ὁ σατανᾶς ἀνέστη ἐφ᾽ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει. - "и если сатана восстал на самого себя и был разделён, не может устоять, но конец имеет".
+
+Гл. ἀνίστημι: 1. поднимать, воздвигать, воскрешать; 2. вставать, воскресать, восставать.
+
+Гл. μερίζω (пассив): делить, разделять, распределять, уделять, определять, отделять; ср. з.-страд. разниться, отличаться.
+
+στῆναι от гл. ἵστημι: 1. перех.ставить, поставить, помещать; 2. неперех. стоять, вставать, становиться.
+
+Сущ. τέλος: конец, окончание, завершение.
+
+Аналогия, приводимая в 3:26-27, отметает первое обвинение (ст. 22). Сатана - это "сильный". А дом сильного - это царство греха, болезней, одержимости бесами и смерти. Его вещи - это люди, порабощенные одним или многими "атрибутами" упомянутого "царства". А бесы - "слуги" дьявола, исполняющие его поручения. Никто, войдя в "дом сильного", не может расхитить его вещей, если прежде этого не свяжет сильного (т. е. если не окажется более сильным!). Только в таком случае "вошедший" расхитит его дом, т. е. освободит "пленников греха", порабощенных сатаной. И в искушениях, которым Он подвергся (1:12-13), и фактом изгнания бесов Христос показал, что Он - Сильнейший, черпающий Свою силу от Духа Святого (3:29). Его задача в том была, чтобы вступить в борьбу с сатаной (а не в сотрудничество с ним) и победить его - с целью освобождения тех, кого тот пленил.
diff --git a/mrk/03/27.md b/mrk/03/27.md
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index 00000000..be40cdd4
--- /dev/null
+++ b/mrk/03/27.md
@@ -0,0 +1,13 @@
+# Никто не сможет войти в дом сильного человека и ограбить его, если сначала не свяжет сильного человека, и только после этого разграбит его дом
+
+ἀλλ᾽ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. - "но не может никто, в дом сильного войдя, вещи его разграбить, если сначала сильного не свяжет, и тогда дом его разграбит".
+
+Прил. ἰσχυρός: сильный, мощный, могущественный, крепкий.
+
+Сущ. σκεῦος: 1. сосуд; 2. предмет, вещь, изделие; 3. снаряжение, снасти, возм. парус ( Деян 27:17).
+
+Гл. διαρπάζω: расхищать, подвергать разграблению, (раз)грабить.
+
+δήσῃ от гл. δέω: 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы.
+
+См. прим. к ст. 26.
diff --git a/mrk/03/28.md b/mrk/03/28.md
new file mode 100644
index 00000000..79c4b605
--- /dev/null
+++ b/mrk/03/28.md
@@ -0,0 +1,11 @@
+# Говорю вам истину: будут прощены людям все грехи и оскорбления, какие бы они ни произносили
+
+Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν - "Истинно говорю вам, что все будут прощены сынам людей грехи и кощунство, какие бы они не кощунствовали/хулили".
+
+αφεθήσεται (пассивный залог) от ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять. С пассивным залогом: будет прощено.
+
+Сущ. βλασφημία: хула, поношение, богохульство, злоречие, укоризненное злословие.
+
+Гл. βλασφημέω: хулить, поносить, злословить, богохульствовать, порицать.
+
+Продолжая отвечать на обвинения, выдвинутые в Его адрес, Иисус высказал строгое предостережение. Слова "Истинно говорю вам…" (букв. - "то, что говорю вам, - аминь") - это своего рода формула торжественного подтверждения сказанному (у Марка она употреблена 13 раз), которая встречается только в Евангелиях и произносится лишь Христом. Вот содержание предостережения: будут прощены сынам человеческим все грехи и хуления (пренебрежительные слова; подразумевается, в адрес Бога), за исключением хулы на Духа Святого. Судя по контексту, Иисус имел в виду не отдельные слова или действия людей, а их враждебное отношение к Богу, выражающееся в отвержении Его спасающей человека силы, которая действует в Личности, помазанной Духом Святым, т. е. в Нем - в Иисусе Христе.
diff --git a/mrk/03/29.md b/mrk/03/29.md
new file mode 100644
index 00000000..c40af194
--- /dev/null
+++ b/mrk/03/29.md
@@ -0,0 +1,9 @@
+# Но кто будет оскорблять Святого Духа, тот никогда не будет прощён, а будет осуждён навечно»
+
+ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλ’ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος - "который же похулит (произнесёт хулу на) Духа Святого, не имеет прощения во век, но повинный есть вечному греху".
+
+Сущ. ἄφεσις: 1. отпускание, освобождение; 2. оставление, прощение, отпущение (грехов); ἄφεσις говорит об окончательном прощении грехов.
+
+Прил. ἔνοχος: подверженный, подлежащий (суду, наказанию и т. д.), повинный, виновный, ответственный.
+
+Такое отношение вызывается упорным желанием оставаться во мраке даже и тогда, когда свет истины осиял человека (Ин. 3:19). Это упорство и сознательное неверие могут настолько ожесточить сердце его, что потребность в покаянии, а соответственно - и прощение (источником того и другого является Дух Божий) окажутся невозможными для него. Такой человек подлежит …вечному осуждению (ср. Мф. 12:32). Примером этого может служить также Иуда Искариот (Мк. 3:29; 14:43-46).
diff --git a/mrk/03/30.md b/mrk/03/30.md
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+# Иисус сказал это из-за того, что говорили: «В Нём нечистый дух»
+
+ὅτι ἔλεγον· πνεῦμα ἀκάθαρτον ἔχει - "потому что говорили: духа нечистого имеет". Марк поясняет, что Иисус сказал это, потому что продолжали говорить (книжники - 3:22): в Нем нечистый дух.
+
+В сущности Иисус не сказал, что книжники уже совершили ранее упомянутый непростительный грех; скорее Он давал понять, что они подошли близко к "опасной черте", утверждая, что Иисус действует бесовской силою, тогда как Он действовал силой Духа Святого. Они были близки к тому, чтобы назвать Святого Духа "сатаною".
diff --git a/mrk/03/31.md b/mrk/03/31.md
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+# Пришли мать Иисуса и Его братья. Оставшись снаружи, они попросили позвать Его
+
+Καὶ ἔρχεται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν. - "И приходит Мать Его и братья Его, и вне (=снаружи) стоя, послали к Нему зовущие Его".
+
+Альт. перевод: "Тем временем пришли Его мать и братья и, стоя снаружи, послали вызвать Его" (СРП РБО).
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Сообщением о приходе матери Иисуса и Его братьев (6:3) возобновляется повествование, прерванное в 3:21. Стоя вне дома, они послали к Нему позвать Его; целью их, очевидно, было поговорить с Ним, чтобы Тот умерил Свою деятельность.
diff --git a/mrk/03/32.md b/mrk/03/32.md
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+# Возле Иисуса сидел народ. Ему сказали: «Твоя мать, братья и сёстры стоят снаружи и зовут Тебя»
+
+καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ· ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου [καὶ αἱ ἀδελφαί σου] ἔξω ζητοῦσίν σε. - "И сидела вокруг Него толпа, и говорят Ему: "Вот Мать твоя, и братья Твои [и сёстры Твои] вне ищут тебя".
+
+Гл. κάΘημαι: садиться, сидеть; перен. оставаться, жить, обитать, пребывать.
+
+Гл. ζητέω: искать.
+
+Риторический вопрос Иисуса (ст. 33) не означал отвержения Им семейных уз (7:10-13). Но ставя его, Он переводил внимание слушателей на тему, гораздо более важную, а именно - на взаимоотношения человека с Богом.
diff --git a/mrk/03/33.md b/mrk/03/33.md
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+# Иисус ответил им: «Кто Моя мать и кто Мои братья?»
+
+καὶ ἀποκριθεὶς αὐτοῖς λέγει· τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί [μου]; - "и ответивший им, говорит: "Кто есть мать моя и братья мои"?
+
+"Вопрос" этот в сущности означал: "Кто те люди, которые могли бы быть Мне матерью и братьями?"
diff --git a/mrk/03/34.md b/mrk/03/34.md
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+# Общая информация:
+
+καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει· ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. - "и оглядев которых (=тех, кто был) около Него, вокруг сидящих, говорит: "Вот мать моя и братья мои".
+
+Гл. περιβλέπω (прич./дееприч.): смотреть вокруг, осматривать, обозревать, высматривать.
+
+И осмотрев сидящих вокруг Себя (а вокруг Него сидели Его ученики, в отличие от тех, кто стоял вне дома), Иисус заявил, что узы, связующие их и Его, - гораздо сильнее семейных уз.
diff --git a/mrk/03/35.md b/mrk/03/35.md
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+# Потому что каждый, кто будет исполнять Божью волю, тот Мне и брат, и сестра, и мать»
+
+ὃς [γὰρ] ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. - "Который ведь сделает (=исполнит) волю Бога, этот - брат мой и сестра и мать есть".
+
+А дальше, Иисус заведомо расширяет рамки, вмещающие тех, кто по-настоящему близок Ему, и дает понять, что их круг не ограничивается теми, кто в данный момент рядом с Ним. Ведь тот, кто будет исполнять волю Бога, тот стает Иисусу братом и сестрой и матерью.
+
+В греческом тексте слова "брат", "сестра", "мать" стоят без артиклей, и это указывает на их употребление в переносном смысле; Иисус ведет речь о Своей духовной семье. Именно исполнение воли Бога (к примеру, 1:14-20) - это непременное условие членства в ней (духовной семье).
diff --git a/mrk/03/intro.md b/mrk/03/intro.md
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+# Марк 03 Общее примечание
+
+## Специальные понятия в этой главе
+
+### Суббота
+
+Выполнение работы в субботу противоречило закону Моисея. Фарисеи полагали, что исцеление больного в субботу было «работой», поэтому они сказали, что Иисус поступил неправильно, когда исцелил человека в субботу.
+
+### «Оскорбление Святого Духа»
+
+Никто точно не знает, какие действия совершают люди, или какие слова они говорят, когда совершают этот грех. Однако тем самым они, скорее всего, уничижают Святого Духа и его работу. Часть работы Святого Духа состоит в том, чтобы помочь людям понять, что они грешники, и что им нужно Божье прощение. Поэтому любой человек, который не пытается перестать грешить, скорее всего, оскорбляет Святого Духа.
+
+## Другие возможные трудности при переводе этой главы
+
+### Двенадцать учеников
+
+Ниже перечислены имена двенадцати учеников:
+
+В Матфея:
+
+Симон (Петр), Андрей, Иаков, сын Зеведея, Иоанн, сын Зеведея, Филипп, Варфоломей, Фома, Матфей, Иаков, сын Алфея, Фаддей, Симон Зилот и Иуда Искариот.
+
+В Марка:
+
+Симон (Петр), Андрей, Иаков, сын Зеведея, и Иоанн, сын Зеведеев (которых он назвал «Воанергес», то есть сыновья грома), Филипп, Варфоломей, Матфей, Фома, Иаков, сын Алфея, Фаддей, Симон Зилот и Иуда Искариот.
+
+У Луки:
+
+Симон (Петр), Андрей, Иаков, Иоанн, Филипп, Варфоломей, Матфей, Фома, Иаков, сын Алфея, Симон (которого называли Зилотом), Иуда, сын Иакова, и Иуда Искариот.
+
+Фаддей, вероятно, тот же человек, что и Иуда, сын Иакова.
+
+### Братья и сестры
+
+Большинство людей называют братьями и сестрами тех, у кого общие родители, и считают их самыми близкими людьми в своей жизни. Многие люди также называют братьями и сестрами тех, у кого общие бабушки и дедушки. В этой главе Иисус говорит, что самыми важными людьми для Него являются те, кто повинуются Богу.
+
+## Ссылки:
+
+  * **[Mарк 3:01 Notes](./01.md)**
+
+**[](../04/intro.md)**
diff --git a/mrk/04/01.md b/mrk/04/01.md
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+# Связующее утверждение:
+
+Когда Иисус учил с лодки у берега моря, он рассказал притчу о разных видах земли. (См.: [[rc://*/ta/man/translate/figs-parables]])
+
+# Иисус снова стал учить возле моря. Вокруг Него собралось так много людей, что Он вошёл в лодку. Лодка находилась в море, а весь народ стоял на берегу.
+
+Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν· καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν - "И снова начал учить у/возле моря. И собирается к Нему толпа многочисленнейшая, так что Он, в лодку войдя, сидел в море, а вся толпа у моря на земле была".
+
+Гл. συνάγω: 1. собирать, убирать, захватывать; 2. принимать или приглашать (как гостя); 3. вести, сводить. Прил. πλεῖστος: наибольший, самый многочисленный; как нареч.: наиболее.
+
+Гл. κάΘημαι: садиться, сидеть; перен. оставаться, жить, обитать, пребывать.
+
+возле моря
+
+Это Галилейское море.
+
+Снова (ср. 2:13; 3:7) Иисус начал учить народ при море (Галилейском). К Нему собралась огромная толпа народа. Марк подчёркивает, что Иисусу пришлось сесть в лодку из-за большого количества людей, желавших Его послушать.
diff --git a/mrk/04/02.md b/mrk/04/02.md
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+# Иисус много учил их притчами и в Своём учении говорил:
+
+καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλὰ καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ· - "И Он учил их в притчах многое и Он говорил им в учении Его". Альт. перевод: "Многому учил их Иисус, прибегая к притчам. И, учив их, говорил:" (пер. Кулакова).
+
+Сущ. παραβολή: сопоставление, сравнение, образ, подобие, притча, присловье (поговорка), предзнаменование.
+
+Сущ. διδαχῇ - учение (как деятельность), наставление.
+
+Марк особенно подчёркивает, что Иисус использует притчи как метод научения людей.
diff --git a/mrk/04/03.md b/mrk/04/03.md
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+# Послушайте. Однажды сеятель вышел сеять
+
+Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι - "Слушайте. Вот вышел сеющий/сеятель посеять".
+
+Или: «Обратите внимание! Один сеятель вышел сеять».
+
+Иисус приводит обыкновенную история из жизни простых израильтян, которая могла случиться с любым из них. Притчи Иисуса полны наглядных образов, взятых из обыденной жизни: с тем, чтобы каждому было понятно то, чему Он учил. Но парадокс заключается в том, что часто даже ученики Христа, постоянно бывшие с Ним, не понимали значения притчей!
diff --git a/mrk/04/04.md b/mrk/04/04.md
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+# Когда он сеял, получилось так, что одни семена упали возле дороги. Налетели птицы и склевали их.
+
+καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. - "И случилось, при сеянии, одно упало у дороги, и пришли птицы и съели его".
+
+Гл. πίπτω: падать, упасть, падать ниц или навзничь, выпадать (о жребии)
+
+Сущ. ὁδός: путь, дорога.
diff --git a/mrk/04/05.md b/mrk/04/05.md
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+# они проросли
+
+«семена, упавшие на каменистую землю, начали быстро расти»
+
+# земля
+
+Это относится к небольшому количеству рыхлой грязи на земле, на которой можно посадить семена.
diff --git a/mrk/04/06.md b/mrk/04/06.md
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+++ b/mrk/04/06.md
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+# Но когда взошло солнце, ростки завяли и засохли, потому что у них не было корня.
+
+καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. - "и когда взошло солнце, было выжжено и из-за того, что не имело корня, было засушено".
+
+Гл. καυματίζω (пассив): жечь, опалять, палить; страд. сгорать, засыхать, вянуть.
+
+Гл. ξηραίνω (пассив): сушить, высушивать; страд. сохнуть, засыхать; перен. иссякать, чахнуть, изнемогать, цепенеть.
+
+# засохли, потому что у них не было корня
+
+Или: «поскольку у молодых растений не было корней, они высохли»
diff --git a/mrk/04/07.md b/mrk/04/07.md
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+# Другие семена упали среди колючек, и когда они выросли, то заглушили семена, и семена не дали плодов.
+
+καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. - "И другое упало в колючие растения, и взошли колючие растения и вместе задушили его, и плод не дало оно". Возм. перевод: " Другие зерна упали среди колючек — колючки выросли и заглушили их, и они не дали колоса" (СРП РБО).
+
+Сущ. ἄκανΘα: терн, терновник, растение с шипами, колючее растение.
+
+Гл. ἀναβαίνω: восходить, подниматься, влезать, возноситься.
+
+Гл. συμπνίγω: 1. душить, заглушать, подавлять;
+
+2. теснить, жать.
diff --git a/mrk/04/08.md b/mrk/04/08.md
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+# А другие семена, которые упали в плодородную землю, взошли, выросли и принесли плоды. Одни в тридцать раз, другие в шестьдесят раз, а другие в сто раз больше».
+
+καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα καὶ ἔφερεν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν. - "И другие упали в землю хорошую и давали плод восходящий и выращивемый, и приносило одно тридцать, и одно шестьдесят, и одно сто".
+
+Возм. перевод: "Иные же зерна упали на хорошую землю, взошли они, выросли и дали урожай тридцатикратный, шестидесятикратный и стократный" (пер. Кулакова).
+
+# Одни в тридцать раз, другие в шестьдесят раз, а другие в сто раз больше»
+
+Количество зерна, производимого каждым растением, сравнивается с одним семенем, из которого оно выросло. Здесь используется эллипсис для сокращения фраз, но их можно расписать. Альтернативный перевод: «Некоторые растения произвели в тридцать раз больше, чем семена, которое посадил этот человек, некоторые произвели в шестьдесят раз больше зерна, а некоторые произвели в сто раз больше зерна». (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# тридцать раз ... шестьдесят раз ... сто раз
+
+«30 ... 60 ... 100». Их можно записать с помощью цифр. (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+В засушливом климате Палестины даже тридцатикратный урожай считался редкостью. Говоря о тридцати, шестидесяти и стократном урожае, Иисус подчёркивает необычайное изобилие как результат того, что семя было посеяно в добрую (подготовленную), плодородную почву!
diff --git a/mrk/04/09.md b/mrk/04/09.md
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+# Иисус сказал им: «У кого есть уши, чтобы слышать, пусть услышит!»
+
+καὶ ἔλεγεν· ὃς ἔχει ὦτα ἀκούειν ἀκουέτω - "И Он говорил: кто/который имеет уши слышать, пусть слышит".
+
+# У кого есть уши, чтобы слышать, пусть услышит!
+
+Иисус подчеркивает, что то, что он только что сказал, важно и требует определенных усилий, чтобы его понять и применить на практике. Фраза «есть уши» здесь является метонимией, обозначающей готовность понимать и подчиняться.
+
+Возможное понимание: «Кто хочет слушать, пусть слушает» или «Тот, кто хочет понять, позвольте ему понять и послушаться». (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Не то, чтобы у кого-то не было ушей, чтобы слышать, идея в другом. Всякий слушай, что говорится, внимательно. Иисус использует семитское выражение с тем, чтобы сделать акцент на том, что сейчас будет сказано нечто важное, требующего всецелого внимания аудитории.
diff --git a/mrk/04/10.md b/mrk/04/10.md
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+# Когда Иисус остался один, то окружающие Его люди вместе с двенадцатью учениками спросили Его о том, что означает эта притча.
+
+Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς\*. - "И когда Он оказался наедине, спрашивали Его (которые) вокруг Него с двенадцатью притчи\*".
+
+* В более поздних греч. рукописях (византийских) употреблено "притчу" (т. е. сущ. в ед. ч.).
+
+Альт. перевод: "Оставшись с Ним наедине, Двенадцать и другие ученики Иисуса стали спрашивать Его о притчах" или "Когда Его спутники и двенадцать учеников остались одни, они стали спрашивать Иисуса, почему Он говорит иносказаниями" (СРП РБО).
+
+Указание на изменение обстановки имеет тут очень важное значение. То, что описано в ст. 10-20, собственно, произошло позже (см. ст. 35-36; ср. Мф. 13:36), но Марк помещает это здесь ради раскрытия принципа, сформулированного в 4:11, 33-34, и таким образом подчеркивает значение притчи как таковой. Итак, когда Иисус остался без народа, Его окружение (другие ученики - 3:34) вместе с двенадцатью спросили Его о значении или назначении притчи (предпочтительнее, по-видимому, читать здесь "о притчах", а не "о притче", как в русском тексте; в англ. тексте здесь мн. ч. То есть ученики спрашивали о притчах вообще и о значении притчи о сеятеле, в частности).
diff --git a/mrk/04/11.md b/mrk/04/11.md
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+# Он сказал им: «Вам открыта тайна Божьего Царства, а остальным всё даётся в притчах.
+
+καὶ ἔλεγεν αὐτοῖς· ὑμῖν \*τὸ μυστήριον δέδοται\* τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται - "И говорил им (Иисус): Вам тайна дана Царства Бога. Тем же, которые вне - в притчах всё делается".
+
+*\*В более поздних греч. рукописях фраза, выделенная через \*\* даётся так: "дано познать тайну".
+
+Альт. перевод: "Он ответил: «Вам тайна Царства Божьего открыта, а для тех, внешних, приходится говорить притчами," (пер. Кулакова).
+
+Сущ. μυστήριον: тайна, секрет, таинство. Т. е. то, что человек не может познать без помощи Бога.
+
+Гл. δίδωμι (пассив):** **давать, отдавать, подавать, выдавать, раздавать, наделять, уступать, позволять.
+
+# Вам открыта
+
+Букв.: "Вам тайна дана (Богом)".
+
+Это можно перевести в активной форме. «Бог открыл вам» или «Я открыл вам». (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+Эти стихи следует "воспринимать" в контексте неверия и враждебности, которыми был окружен Иисус (3:6, 21-22, 30). Он обращается к Своим ученикам (к тем, которые верили в Него; Его "вам" выразительно подчеркнуто средствами греческого языка). "И сказал им: вам дано знать тайны Царствия Бога" (другими словами, о Божьем плане человеческого спасения, сокрытом от людей, о домостроительстве на земле Царства Божья; ср. 1:15), а тем внешним (т. е. не входящим в круг учеников, всей этой толпе неверующих, всё (касающееся Его благовестия и миссии) преподносится в притчах (здесь в смысле сказания, облеченного в загадочную форму). С Иисусом и Его благовестием "встретились лицом к лицу" обе группы - и уверовавшие в Него и те, которые Его отвергли. Но "учеников" Бог наделил способностью увидеть "тайну Царства" в Иисусе; Он дал им откровение о Своем замысле построения Царства в настоящее время, т. е. в Век "сеяния семени" (4:13-20; 13:10). Замысел этот ранее был скрыт от пророков, но теперь он открывался людям, избранным Богом (Рим. 16:25-26). Тайна, общая для всех притчей о Царстве, состоит в том, что в Иисусе Христе Божье управление земными делами становится частью человеческого опыта, постигается людьми в некоей новой духовной форме. Ученики поверили в Иисуса Христа. Следовательно, Бог уже открыл им вышеупомянутую "тайну", хотя на тот момент они ещё мало разбирались в её значении.
diff --git a/mrk/04/12.md b/mrk/04/12.md
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+# Общее замечание:
+
+Марк цитирует Ис. 6:9-10.
+
+# Поэтому они смотрят глазами, но не видят, слушают ушами, но не понимают. Иначе бы они стремились к Богу, и были бы прощены».
+
+ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ \*ἀφεθῇ αὐτοῖς\* - "Чтобы смотря они смотрели и не увидели, и слушая они слышали и не понимали они, чтобы не обратились они и (не) было прощено им".
+
+*\* В более поздних греч. рукописях фраза, выделенная через \*\*, даётся так: "были прощены им грехи".
+
+Альт. перевод: "так что они глазами смотрят — и не видят, ушами слушают — и не понимают, а если бы обратились к Богу, были бы прощены" (СРП РБО) или "чтобы, как того они сами пожелали, смотрели они глазами и не видели, ушами слушали и не понимали,дабы не обратились они к Богу и не были прощены» (пер. Кулакова).
+
+Гл. συνίημι: разуметь, понимать, узнавать, познавать.
+
+Гл. ἐπιστρέφω: поворачивать, возвращать; ср. з. поворачиваться, обращаться, возвращаться; каяться; в Септуагинте (LXX) этим словом переводится евр. гл. שׂוב‎.
+
+Гл. ἀφίημι (пассив): (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+У Марка, как и у Матфея, перефразированы слова пророка Исайи о том, что народ израильский будет видеть и слышать (в данном случае - применительно к образному содержанию притч), но не "уразумеет" духовного смысла того, что "видят" и "слышат". "Да не обратятся (к Богу), чтобы прощены им были грехи их". Это не значит, что у слушавших Иисуса отнималась сама возможность уверовать в Него. Ведь ожесточение народа происходило не от того, что Иисус учил притчами, а от его (народа) изначально враждебного отношения к Нему, возбуждаемого религиозными вождями; поэтому евреи отказывались войти в открывавшиеся перед ними "двери разумения". А поскольку они упорно не принимали проповеди Христа ("закрыли от него разум свой"), им было отказано в возможности проникнуть в него - посредством облечения откровения в форму притч. Тайна не давалась им во всем ее значении потому, что они не способны были ею воспользоваться. И все-таки притчи, "скрывавшие" тайну, как бы приоткрывали её завесу и тем самым будили (у хотевших этого) мысль (12:12), а это в конце концов могло бы привести их к получению откровения. В конечном счете притчи "блюли" свободу народа верить или не верить, демонстрируя в то же время, что решение "в пользу веры" награждается от Бога способностью верить (4:11а).
diff --git a/mrk/04/13.md b/mrk/04/13.md
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+# Связующее утверждение:
+
+Иисус объясняет своим последователям притчу о разных видах земли, а затем рассказывает им о светильнике, чтобы показать, что скрытое станет известным.
+
+# Иисус спросил их: «Не понимаете эту притчу? Как же вам понять все притчи?
+
+Καὶ λέγει αὐτοῖς· οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; - "И говорит им: Не знаете притчу эту, и как все притчи познаете"?
+
+γνώσεσθε от гл. γινώσκω: 1. знать; 2. познавать, узнавать; перен. вступать в половые отношения; 3. замечать, осознавать; 4. понимать, уразумевать; 5. признавать.
+
+# Иисус спросил их
+
+Или: «Тогда Иисус сказал своим ученикам».
+
+Тем, что скрывается за двумя вопросами Христа, содержащимися в этом стихе, подчеркивается важность притчи о Сеятеле. Если ученики Иисуса не понимали ее значения, то не смогут понять никакие другие притчи о Царстве Божьем.
diff --git a/mrk/04/14.md b/mrk/04/14.md
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+# Сеятель сеет слово
+
+ὁ σπείρων τὸν λόγον σπείρει. - "Сеющий слово сеет".
+
+# Сеятель
+
+Или: «Человек, который сеет семена, представляет собой».
+
+# сеет слово
+
+«Слово» представляет собой Божье послание. Сеяние слова представляет собой его преподавание. Альтернативный перевод: «тот, кто преподает/передаёт людям Божье послание». (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mrk/04/15.md b/mrk/04/15.md
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+# Семена, посеянные у дороги, означают тех, кто слышит слово. Но, когда они услышат его, тут же приходит сатана и похищает слово, посеянное в их сердцах.
+
+οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδόν· ὅπου σπείρεται ὁ λόγος καὶ ὅταν ἀκούσωσιν, εὐθὺς ἔρχεται ὁ σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον \*εἰς αὐτούς\*. - "Эти же есть (которые) у дороги; где сеется слово и когда услышат, тотчас приходит сатана и берёт слово, посеянное в них".
+
+*\*В более поздних греч. рукописях вм. выделенного через \*\* так: "в сердцах их".
+
+Альт. перевод: "С иными, внявшими слову, бывает, как с зернами при дороге: тотчас приходит сатана и похищает у этих людей услышанное ими" (пер. Кулакова).
+
+# Семена, посеянные у дороги
+
+«Некоторые люди подобны семенам, которые падают рядом с дорогой» или «Некоторые люди похожи на дорогу, где падают некоторые семена»
+
+# когда они услышат его
+
+Здесь местоимение «его» означает «слово» или «послание Бога».
diff --git a/mrk/04/16.md b/mrk/04/16.md
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+# Семена, посеянные на каменистом месте, означают тех, которые, когда услышат слово, тут же с радостью его принимают,
+
+καὶ οὗτοί εἰσιν\* οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, - "И эти есть\* (которые) на скалистые места сеемые, которые когда услышат слово тотчас с радостью принимают его".
+
+* В более поздних греч. рукописях здесь добавление: "подобно".
+
+Альт. перевод: " Те, что посеяны на каменистом месте, — это люди, которые, услышав слово, тотчас с радостью его принимают," (СРП РБО).
+
+# означают тех, которые
+
+«Некоторые люди похожи на семена». Иисус начинает объяснять, как некоторые люди похожи на семена, которые упали на каменистую землю. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mrk/04/17.md b/mrk/04/17.md
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+# но у них нет корня и они непостоянны. А когда приходят страдания или преследования за слово, они сразу же отступают от него.
+
+καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται. - "и не имеют корень в себе самих, но временные они есть, затем, когда случится угнетение или гонение из-за слова тотчас разуверяются (=перестают верит)". Альт. перевод: "но у них нет корня, и потому они недолговечны. Придет беда или гонения из-за слова — они тотчас отступятся" (СРП РБО).
+
+Прил. πρόσκαιρος (мн. ч.): (кратко)временный, непродолжительный.
+
+Сущ. Θλῖψις: притеснение, гнет, скорбь, мучение, бедствие.
+
+Сущ. διωγμός: преследование, гонение; в другой греч литературе также - погоня, охота.
+
+Гл. σκανδαλίζω (пассив): 1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения; 2. оскорблять, раздражать, обижать, задевать, возмущать.
+
+Они тут же попадают в ловушку, потому что вера их так слаба.
+
+# у них нет корня
+
+Это сравнение с молодыми растениями, у которых очень мелкие корни. Эта метафора означает, что первоначально люди были в восторге, когда они получили слово, но они не были сильно преданны ему. Альтернативный перевод: «И они подобны молодым растениям, у которых нет корней». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# приходят страдания или преследования за слово
+
+Возможно, будет полезно объяснить, что скорбь пришла из-за того, что люди поверили в Божье послание. Альтернативный перевод: «Скорбь или гонения приходят из-за того, что они верили в Божье послание». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# отступают
+
+В этой притче «отступают» означает «перестают верить в Божье послание». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mrk/04/18.md b/mrk/04/18.md
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+# Семена, посеянные среди колючек, означают тех, кто слышит слово
+
+ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὗτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες, - И другие есть (которые) в колючие растения сеемые; эти есть (которые) слово услышавшие/услышав,".
+
+Иисус начинает объяснять, как некоторые люди похожи на семена, которые упали среди колючек. Альтернативный перевод: «И другие люди подобны семенам, которые посеяны среди колючек...». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/mrk/04/19.md b/mrk/04/19.md
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+++ b/mrk/04/19.md
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+# Но затем приходят повседневные заботы, увлечение богатством и другие желания. Всё это заглушает в них слово, и оно остаётся без плода.
+
+καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον καὶ ἄκαρπος γίνεται. - "и заботы века и обман богатства и (которые) относительно остального желания входящие вместе удушают слово, и бесплодное делается". Альт. перевод: "однако мирские заботы, обольщение богатством и всякие другие желания поглощают их и заглушают слово, и оно остается бесплодным (пер. Кулакова) или "но приходят повседневные заботы, соблазны богатства и другие страсти — и зерно остается бесплодным" (СРП РБО).
+
+Сущ. μέριμνα (мн. ч.):** **забота, тревога, беспокойство; чувство опасения или расстройства перед лицом возможной опасности или неудачи.
+
+Сущ. αἰῶν - вечность; век, эра; мир, материальная вселенная.
+
+Сущ. ἀπάτη - обман, обманчивость, соблазн; удовольствие.
+
+Сущ. ἐπιθυμία - желание, стремление, страсть; влечение жажда, прихоть, похоть, вожделение.
+
+Гл. εἰσπορευόμαι (прич./дееприч.) - входить.
+
+Гл. συμπνίγῶ - 1. душить, заглушать, подавлять;
+
+2. теснить, жать.
diff --git a/mrk/04/20.md b/mrk/04/20.md
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+++ b/mrk/04/20.md
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+# А семена, посеянные на плодородной земле, означают тех, кто слушает слово, принимает его и приносит плоды: один в тридцать раз, другой в шестьдесят раз, а другой в сто раз больше».
+
+καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν. - "И те есть (которые) на землю хорошую посеянные, те, которые слышат слово и принимают и приносят плод одно тридцать и одно шестьдесят и одно сто".
+
+Альт. перевод: "А посеянные на доброй земле — это те, кто слышит слово и принимает его, они приносят тридцатикратный, шестидесятикратный и стократный урожай" (СРП РБО).
+
+Гл.  παραδεχομαι: принимать, воспринимать. Указывает на благоприятное принятие.
+
+# Семена, посеянные на плодородной земле
+
+Иисус начинает объяснять, как некоторые люди подобны семенам, посеянным в хорошей почве. Альтернативный перевод: «как семена, засеянные на хорошей почве». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# один в тридцать раз, другой в шестьдесят раз, а другой в сто раз больше
+
+Это относится к зерну, которое производят растения. Альтернативный перевод: «некоторые производят тридцать зерен, некоторые производят шестьдесят зерен, а некоторые производят сто зерен» или «некоторые производят в 30 раз больше зерна, которое было посеяно, некоторые производят в 60 раз больше зерна, которое было посеяно, а некоторые производят в 100 раз больше зерна, которое было посеяно». (См.: [[rc://*/ta/man/translate/figs-ellipsis]] или [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/mrk/04/21.md b/mrk/04/21.md
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+++ b/mrk/04/21.md
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+# Иисус сказал им: «Разве светильник приносят для того, чтобы накрыть его сосудом или поставить под кровать? Разве не для того его приносят, чтобы поставить на подставку?
+
+Καὶ ἔλεγεν αὐτοῖς· μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην; οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ - "И говорил им (Иисус), ведь не приходит светильник (=не приходят со светильником), чтобы под сосуд он был поставлен или под ложе? (Разве) не для того, чтобы на подсвечник/подсвечник он был поставлен"?
+
+Сущ. λύχνος - лампа(да), светильник.
+
+Сущ. μόδιος: 1. модий (мера сыпучих тел содержащая около 8,75 литров); 2. сосуд (вмещающий один модий). τεθη̣ (пассивный залог) от τίΘημι: класть, ставить, полагать, преклонять (колени). С пассивным залогом: был поставлен.
+
+Сущ. λυχνία - подставка для лампы (подсвечник).
+
+В этой короткой притче Иисус указывает на очевидный факт, что зажжённую свечу (лампаду) не ставят под сосуд или под кровать. Но ставят её на подсвечнике, чтобы она лучше освещала дом.
diff --git a/mrk/04/22.md b/mrk/04/22.md
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--- /dev/null
+++ b/mrk/04/22.md
@@ -0,0 +1,15 @@
+# Нет ничего тайного, что не стало бы явным, и нет ничего скрытого, что не стало бы известным.
+
+οὐ γάρ ἐστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν - "Потому что нет (ничего) тайного, если только не для того, чтобы было сделано (это) явным, и не сделалось сокрытое/сокровенное, но чтобы пришло в явное (=чтобы стало оно явным)".
+
+Прил. κρυπτός:** **тайный, потайной, скрытый, сокровенный.
+
+φανερωθη̣ (пассивный залог) от φανερόω: делать явным, являть, открывать, показывать. С пассивным залогом: стало явным.
+
+Прил. ἀπόκρυφος - спрятанный, секретный.
+
+Прил. φανερός: видимый, явный, открытый, известный, очевидный.
+
+Фраза ἔλθῃ εἰς φανερόν - "Пришло в открытое/стало явным".
+
+И далее Иисус поясняет, что все тайное становится со временем явным, и ничего не бывает потаённого, что не вышло бы наружу. Господь подразумевал учение о "тайне Царства Божьего", которое со временем должно быть предложено всему миру. Таким образом, и этот пример из повседневной жизни тоже содержал в себе "информацию о духовной истине".
diff --git a/mrk/04/23.md b/mrk/04/23.md
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+++ b/mrk/04/23.md
@@ -0,0 +1,9 @@
+# У кого есть уши, чтобы слышать, пусть услышит
+
+εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω. - "Если кто-нибудь имеет уши слышать, пусть слышит".
+
+Иисус подчеркивает, что то, что он только что сказал, важно и требует определенных усилий, чтобы его понять и применить на практике. Фраза «есть уши» здесь является метонимией, которая обозначает желание понимать и подчиняться. Посмотрите, как вы перевели аналогичную фразу в [Мк.4:9](../04/09.md). Альтернативный перевод: «Кто хочет слушать, пусть слушает» или «Тот, кто хочет понять, позвольте ему понять и послушаться». (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# У кого есть ... пусть
+
+Поскольку Иисус говорит со своей аудиторией напрямую, вы можете предпочесть перевести эту фразу во втором лице. Посмотрите, как вы перевели аналогичную фразу в [Мк.4:9](../04/09.md). Альтернативный перевод: «Если вы готовы слушать, слушайте» или «Если вы готовы понять, тогда поймите и слушайтесь». (См.: [[rc://*/ta/man/translate/figs-123person]])
diff --git a/mrk/04/24.md b/mrk/04/24.md
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+++ b/mrk/04/24.md
@@ -0,0 +1,15 @@
+# Иисус сказал им: «Будьте внимательны к тому, что слышите. Какой мерой вы мерите, такой же мерой будет отмерено вам и даже прибавлено.
+
+Καὶ ἔλεγεν αὐτοῖς· βλέπετε τί ἀκούετε. ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν καὶ προστεθήσεται ὑμῖν\* - "И (он) говорил им: смотрите что слушаете. В какой мере мерите, (в такой) будет отмерено вам. И будет приложено вам\*".
+
+* В более поздних рукописях здесь добавление: "слушающим".
+
+Гл. μέτρεῳ - измерять, отмерять; воздавать, относиться.
+
+προστεθήσεται (пассивный залог) от προστίΘημι: прибавлять, присоединять, присовокуплять, прилагать. С пассивным залогом: будет приложено.
+
+# такой же мерой будет отмерено вам и даже прибавлено.
+
+Это можно перевести в активной форме. Альтернативный перевод: «Бог будет измерять ту же меру по отношению к вам, и даже добавит вам». (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+Если человек принимает возвещенное Христом (см. 1:15), Бог удостоит его "участия" ("доли", "меры") в Царстве Своём уже теперь, а в будущем, когда Царство Божье "откроется" (ст. 21-23), ему ("слушающему") прибавлено будет ещё больше. Но если человек отвергает Его слово, то теряет всё, включая то, что имеет теперь, а именно возможность стать причастником Царства Божьего; ведь она (возможность) у него отнимется.
diff --git a/mrk/04/25.md b/mrk/04/25.md
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index 00000000..aaa9b663
--- /dev/null
+++ b/mrk/04/25.md
@@ -0,0 +1,5 @@
+# Ведь у кого есть, тому будет дано ещё, а у кого нет, у того отнимется и то, что у него есть».
+
+ὃς γὰρ ἔχει, δοθήσεται αὐτῷ· καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ. - "Который ведь имеет, будет дано ему; и который не имеет, и которое имеет, будет взято от него".
+
+Альт. перевод: "У кого есть, тому даст Он. А у кого нет, у того и то, что есть, Он отнимет" (СРП РБО).
diff --git a/mrk/04/26.md b/mrk/04/26.md
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--- /dev/null
+++ b/mrk/04/26.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Затем Иисус рассказывает людям притчи, объясняющие Царство Божье, которые он позже разъясняет своим ученикам. (См.: [[rc://*/ta/man/translate/figs-parables]])
+
+# Также Иисус сказал: «Божье Царство похоже на то, как если бы человек бросил семя в землю.
+
+Καὶ ἔλεγεν· οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς\* ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς - "И (Он) говорил: Так(овое) есть Царство Бога, как\* человек (который) бросит семя на землю".
+
+* В поздних греч. рукописях здесь добавление: "если".
+
+Эту притчу приводит только Марк. Подобно притче о Сеятеле, она представляет собой картину грядущего Царства Божьего на всех его стадиях: сеяние (ст. 26), всход и возрастание посеянного (ст. 27-28) и, наконец, сбор урожая (ст. 29); однако ударение поставлено именно на стадию роста. Лишь одна личность, некий сеятель, присутствует при всех трех фазах.
diff --git a/mrk/04/27.md b/mrk/04/27.md
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+++ b/mrk/04/27.md
@@ -0,0 +1,19 @@
+# Ночью человек спит, днём бодрствует, но, как всходит и растёт семя, он не знает,
+
+καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός. - "и будет спать и будет подниматься ночью и днём, а семя будет прорастать и будет тянуться как не знает он".
+
+Альт. перевод: " затем ночью спит, днем встает, а зерно прорастает, тянется вверх — он и не знает как" (СРП РБО).
+
+Гл. καΘεύδω: спать, засыпать.
+
+Гл. ἐγείρω (пассив): поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать.
+
+Гл. βλαστάνω: 1. перех. произрастить, производить;
+
+2. неперех. произрастать, всходить, расцветать.
+
+# как всходит и растёт семя, он не знает
+
+Или: «но он не знает, как всходит и прорастает его семя»
+
+При второй фазе сеятель, хотя и присутствует, но как бы пассивно. Посеяв семя, он занимается своими повседневными делами, не заботясь о семени. Оно, тем временем, всходит и растет, но каким образом это происходит, он не знает. Почва (земля) сама собой последовательно производит сперва зелень, потом колос, потом полное зерно в колосе.
diff --git a/mrk/04/28.md b/mrk/04/28.md
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+++ b/mrk/04/28.md
@@ -0,0 +1,19 @@
+# потому что земля плодоносит сама по себе. Сначала она даёт росток, затем колос, который потом наполняется зерном.
+
+αὐτομάτη\* ἡ γῆ καρποφορεῖ, πρῶτον χόρτον εἶτα στάχυν εἶτα \*πλήρη [ς] σῖτον\* ἐν τῷ στάχυϊ - "Сама собой\* земля приносит плод/плодоносит, сначала зелень, затем колос, затем \*полная зерна\* в колосе".
+
+* В поздних греч. рукописях добавление: "ибо/потому что"
+
+В поздних греч. рукописях - "полное зерно"
+
+Прил. αὐτόματος: работающий сам по себе, самопроизвольный, сам собою действующий, сам собою движущийся.
+
+Сущ. χόρτος: трава, зелень, сено.
+
+Сущ. Στάχυς: колос.
+
+# колос
+
+Это верхушка стебля или часть растения, в которой содержится плод.
+
+Выражение "сама собою" (букв. "автоматически") в греческом тексте звучит подчеркнуто; его можно было бы передать как "без всякой видимой причины" или "безо всякого человеческого вмешательства", т. е. здесь намек на то, что вся необходимая "работа" осуществляется Богом (схожую ситуацию находим в Иов. 24:24; Деян. 12:10). Именно Бог "действует" в зерне, наделенном жизнью, которое, будучи посажено в добрую почву, проходит в своем возрастании последовательные стадии, не зная вмешательства со стороны человека.
diff --git a/mrk/04/29.md b/mrk/04/29.md
new file mode 100644
index 00000000..6e32e3b8
--- /dev/null
+++ b/mrk/04/29.md
@@ -0,0 +1,21 @@
+# Когда же созреет зерно, то человек сразу приходит с серпом, потому что наступило время жатвы».
+
+ὅταν δὲ παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός. - "Когда же позволит плод, тотчас посылает серп, потому что настала жатва".
+
+Гл.  παραδίδωμι: отдавать, передавать, предавать; действ. прич. употр. как сущ. предатель.
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Сущ. δρέπανον: серп, серповидный нож (для собирания винограда, колосьев).
+
+Сущ. Θερισμός: жатва, уборка (урожая).
+
+# сразу приходит с серпом
+
+Здесь «серп» - это метонимия, которая обозначает самого фермера или людей, посланных фермером, чтобы собрать зерно. Альтернативный перевод: «он сразу же отправляется на поле с серпом, чтобы собрать зерно» или «он немедленно отправляет в поле людей с серпами, чтобы собрать зерно». (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# потому что наступило время жатвы
+
+Здесь фраза «наступило время» - это идиома для описания того, что зерно созрело для сбора урожая. Альтернативный перевод: «потому что зерно готово к уборке». (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+Для сеятеля (фермера) же в конечном счете интерес представляет лишь третья фаза. Как только урожай поспел, он немедленно посылает серп (здесь - речевой прием, означающий "посылает жнецов" - ср. Иоил. 3:13), потому что настало время жатвы. Некоторые толкователи видят в этой притче картину "евангелизации" мира. Другие понимают ее как образ духовного роста верующего. Третьи рассматривают эту притчу как описание становления Царства Божьего - посредством таинственной, совершаемой свыше работы Небесного Отца. Смысловое ударение в ней, как уже было сказано, ставится на фазе роста при невидимом действии Бога - в некий промежуточный период между возвещением Благой Вести Иисусом (здесь "смиренным" сеятелем - и Его учениками) и провозглашением Царства тем же Иисусом, но уже - всесильным Жнецом. Третья точка зрения кажется наиболее предпочтительной как в свете сказанного в 4:26а, так и с учётом контекста всех притч о Царстве Божьем в целом.
diff --git a/mrk/04/30.md b/mrk/04/30.md
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index 00000000..06432900
--- /dev/null
+++ b/mrk/04/30.md
@@ -0,0 +1,7 @@
+# Также Иисус сказал: "С чем можно сравнить Божье Царство? Или какой притчей описать его?
+
+Καὶ ἔλεγεν· πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ ἢ \*ἐν τίνι αὐτὴν παραβολῇ θῶμεν\*; - "И Он говорил: Как (=чему) мы уподобили бы Царство Бога или \*в каком его примере мы положили бы\*"?
+
+*\* Выделенное через \*\* в более поздних греч. рукописях выглядит так: "в каком примере/притче мы изложили бы его".
+
+Процесс становления Царства Божьего уподобляется в этой притче процессу роста горчичного куста (имеется в виду обыкновенная так называемая черная горчица) из крохотного зерна (см. со ст. 31). В представлении иудеев оно, должно быть, отлично "ложилось" в притчу, так как, являясь меньше всех семян на земле, вырастало в огромный куст. В самом деле, семена черной горчицы настолько малы, что числом от 725 до 760 штук весят всего один грамм. Горчица - растение однолетнее; оно растет очень быстро и становится больше всех полевых злаков; в условиях Палестины всего за несколько недель куст достигает высоты 3-4 метров. Птиц привлекают как плоды горчицы, так и тень, которую она дает.
diff --git a/mrk/04/31.md b/mrk/04/31.md
new file mode 100644
index 00000000..a6724a07
--- /dev/null
+++ b/mrk/04/31.md
@@ -0,0 +1,13 @@
+# Оно как горчичное зерно, которое, когда сеется в землю, является самым маленьким из всех семян на земле.
+
+ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, \*μικρότερον ὂν πάντων τῶν σπερμάτων\* τῶν ἐπὶ τῆς γῆς, - "Как зерну горчицы, которое когда будет посеяно на земле, \*меньше сущее всех семян\* (которых) на земле".
+
+В более поздних рукописях здесь так: "меньше всех семян есть".
+
+Альт. перевод: "Оно, как зернышко горчичное. Когда сеют это зерно в землю, оно самое малое из всех земных семян" (пер. Кулакова)
+
+Сущ. **κόκκος: **зерно, семя.
+
+Сущ. **σίναπι: **горчица (семя горчицы было очень маленьким, но вырастая, растение достигало 3-х метров).
+
+В этой притче подчеркивается контраст между мельчайшим семенем и высочайшим кустом, вырастающим из него. Тут как бы символ контраста между незаметным и таинственным началом Царства Божьего, которое было зримо представлено Иисусом Христом во время Его пребывания на земле, и тем величественным конечным результатом, который обнаружится при Его втором пришествии, когда это Царство превзойдет в своем могуществе и славе все земные царства.
diff --git a/mrk/04/32.md b/mrk/04/32.md
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+# Но когда оно всходит, то становится больше всех растений и пускает такие большие ветви, что под их тенью небесные птицы вьют гнёзда».
+
+καὶ ὅταν σπαρῇ, ἀναβαίνει καὶ γίνεται μεῖζον πάντων τῶν λαχάνων καὶ ποιεῖ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν. - "и когда будет посеяно, восходит и делается больше всех овощей и делает ветви большие, так что могут под тенью его птицы неба селиться".
+
+Альт. перевод: "Но вот всходит оно после посева и становится больше всех огородных растений, и так разрастаются ветви его, что птицы поднебесные могут гнездиться под сенью их» (пер. Кулакова).
+
+Гл. ἀναβαίνω: восходить, подниматься, влезать, возноситься.
+
+Сущ. λάχανον: огородное растение, овощ, зелень.
+
+Сущ. κλάδος (мн. ч.): ветвь, побег.
+
+Гл. κατασκηνόω: 1. вить гнездо; 2. находить пристанище, разбивать палатку, обитать.
+
+ Упоминание о "птицах небесных" могло быть сделано лишь с целью подчеркнуть "огромность" конечного результата. Но они могли быть и прообразом злых сил (ср. ст. 4), говоря в таком случае о "дефектах роста" Царства Божьего. Возможно и то, что "птицы" символизируют язычников как часть Божьего Царства (Иез. 17:22-24; 31:6). То, что Бог обещал сделать (Иез., 17 гл.), Он начал исполнять в Иисусе Христе, посредством Его миссии. (Царство это, однако, не следует отождествлять с Церковью; см. толкование на Мк. 1:15.)
diff --git a/mrk/04/33.md b/mrk/04/33.md
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+++ b/mrk/04/33.md
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+# Многими похожими притчами Иисус проповедовал им слово. Он говорил столько, сколько они могли слушать,
+
+Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον καθὼς ἠδύναντο ἀκούειν· - "И таковыми притчами многими Он говорил им слово как они могли слышать".
+
+Гл. λαλέω: говорить, рассказывать, беседовать, возвещать.
+
+В этих стихах резюмируются цель, которую преследовал Иисус, уча притчами, и Его подход к учению именно в такой форме (ср. ст. 11-12). Он проповедовал им слово (ср. 1:15): народу и ученикам, излагая Свое учение притчами, которые приспосабливал к уровню их понимания.
diff --git a/mrk/04/34.md b/mrk/04/34.md
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+++ b/mrk/04/34.md
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+# и без притч не говорил им ничего. А ученикам всё объяснял, когда оставался с ними наедине.
+
+χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ᾽ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. - "без притчи же не говорил (Он) им, отдельно же собственным ученикам (Он) объяснял всё".
+
+Альт. перевод: "(без притчи Он не учил их, а наедине ученикам Своим всё объяснял)" (пер. Кулакова).
+
+Сущ. παραβολή: сопоставление, сравнение, образ, подобие, притча, присловье (поговорка), предзнаменование.
+
+Гл. λαλέω: говорить, рассказывать, беседовать, возвещать.
+
+ Гл. ἐπιλύω: разрешать, объяснять, изъяснять.
+
+Иисус поступал так, т. е. говорил иносказательно ("без притчи же не говорил им") из-за неверных представлений в народе о Царствии Божьем. А Своим ученикам Он наедине разъяснял всё; т. е. подразумевается - о Своей миссии в её связи с Царствием Божьим. Такого двойственного подхода, который объяснен здесь, в гл. 4, Иисус держится до конца Евангелия.
diff --git a/mrk/04/35.md b/mrk/04/35.md
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+# Связующее утверждение:
+
+Когда Иисус и его ученики садятся в лодку, чтобы избежать толпы людей, поднимается великая буря. Его ученики испугались, видя, что даже ветер и море повинуются Иисусу.
+
+# Общая информация:
+
+За притчами, отобранными Марком, следует описание им чудес, сотворенных Иисусом, которые свидетельствуют, что Его дела подтверждали Его слова (Его учение). И то и другое обусловливалось присутствием высшей Божьей власти (Его Царства) в Самом Иисусе. За тремя исключениями, Марк излагает все чудеса, включенные им в Евангелие, до 8:27. Этим подчеркивается то обстоятельство, что Иисус не хотел говорить Своим ученикам о предстоящих смерти и воскресении до тех пор, пока они открыто не признают в Нем своего Мессию, посланного Богом. В этом разделе описано четыре чуда, которые не оставляют сомнения в том, что Иисус имел высшую власть над различными враждебными людям силами, такими как: буря на море (4:35-41), демоны, вселяющиеся в людей (5:1-20), неизлечимые физические болезни (5:23-24) и сама смерть (5:21-24,35-43).
+
+# Вечером того же дня Иисус сказал им: «Переправимся на противоположный берег».
+
+Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης· διέλθωμεν εἰς τὸ πέραν - "И говорит им в тот день, вечер когда настал: Давайте перейдем/пройдём на противоположную сторону".
+
+Прил. ὄψιος: поздний; как сущ. вечер.
+
+διέλθωμεν от гл. διέρχομαι: 1. проходить, идти сквозь; 2. расходиться, распространяться.
+
+Нар. πέραν: по ту сторону, на ту сторону, на другом берегу, за.
+
+# Иисус сказал им
+
+Или: «Иисус сказал своим ученикам»
+
+# на противоположный берег
+
+Или: «На другую сторону Галилейского моря» или «на другую сторону моря».
+
+Живые подробности этого описания свидетельствуют, что Марк составил его со слов очевидца, скорее всего, апостола Петра. Вечером того дня (т. е. в который Иисус учил "при море" - см. ст. 1) Иисус решил переправиться со Своими учениками на другую (восточную) сторону Галилейского моря. Можно предположить, что Он искал отдыха от толпы и хотел побыть наедине с учениками. Но возможно и то, что Он стремился расширить поле Своей деятельности (1:38).
diff --git a/mrk/04/36.md b/mrk/04/36.md
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+# Отпустив народ, они сели к Иисусу в лодку. За ними плыли и другие лодки.
+
+καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετ᾽ αὐτοῦ. - "И оставив толпу, забирают Его, как Он был в лодке, и другие лодки были с Ним".
+
+Альт. перевод: "Они, оставив народ, садятся к Иисусу в лодку. Были там и другие лодки" (СРП РБО) или "Они оставили народ и отплыли с Иисусом, за ними следовали и другие лодки" (пер. Кулакова).
+
+Гл. ἀφίημι (прич./дееприч.): (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Сущ. ὄχλος: множество народа, толпа, многолюдство, масса людей, люд(и).
+
+Гл. παραλαμβάνω: 1. принимать; 2. брать.
diff --git a/mrk/04/37.md b/mrk/04/37.md
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+++ b/mrk/04/37.md
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+# Началась сильная буря. Волны так бились об лодку, что она стала наполняться водой.
+
+καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε \*ἤδη γεμίζεσθαι τὸ πλοῖον\* - "И случается/делается буря большая/сильная ветра, с ветром, и волны набрасывались (набрасывались на) на лодку, так, что \*уже наполнялась (водой) лодка\*".
+
+ В более поздних рукописях здесь так: "она уже наполнялась".
+
+Сущ. λαῖλαψ: вихрь, ураган, буря (с ливнем).
+
+Сущ. κῦμα: волна.
+
+Гл. ἐπιβάλλω: 1. перех. набрасывать, накладывать, возлагать, налагать; 2. неперех. набегать, набрасываться.
+
+Гл. γεμίζω (инф., пассив.): наполнять(ся), нагружать.
+
+Так или иначе, но рядом с ними поплыли другие лодки. "Ответственными" за это путешествие были Его ученики - бывалые рыбаки (по крайней мере, некоторые из них). Слова "взяли Его… как Он был в лодке" соотносятся со сказанным в 4:1, образуя "связующее звено" между тем, что, сидя в лодке, Он учил (заметьте, обращение к Нему учеников в ст. 38 - "Учитель!") и тем, что, не выходя из лодки, Он совершил чудо.
diff --git a/mrk/04/38.md b/mrk/04/38.md
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+++ b/mrk/04/38.md
@@ -0,0 +1,29 @@
+# А Иисус спал на корме лодки, положив голову на подушку. Ученики разбудили Его и сказали: «Учитель! Разве Тебя не беспокоит то, что мы погибаем?»
+
+καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων. καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ· διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα - "И он был на корме, на подушке спящим. И поднимают Его и говорят Ему: Учитель, не заботит Тебя (нет дела Тебе), что погибаем"?
+
+Возм. перевод: "Иисус в это время спал на корме, положив голову на сидение кормчего. Ученики разбудили Его и сказали: «Учитель, неужели Тебе дела нет, что мы погибаем?!» (пер. Кулакова).
+
+Сущ. προσκεφαλαιον: подушка, валик. Вероятно, он положил голову на деревянное или кожаное сидение гребца; или же там была подушка, которую по обычаю держали для пассажиров, не участвующих в управлении лодкой и рыбной ловле.
+
+Гл. ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. Гл. μέλω: заботиться, печься, беспокоиться. ἀπόλλυμι: губить, уничтожать, истреблять, разрушать, предавать смерти, терять; ср. з. тж.погибать, потеряться, пропадать.
+
+Гл. ἀπόλλυμι: губить, уничтожать, истреблять, разрушать, предавать смерти, терять; ср. з. тж.погибать, потеряться, пропадать.
+
+# на корме
+
+Это находится в самой задней части лодки, «на корме лодки»
+
+# Ученики разбудили Его
+
+Сравните аналогичную идею в следующем стихе, стих 39: «Иисус встал».
+
+# Разве Тебя не беспокоит то, что мы погибаем?
+
+Ученики задали этот вопрос, чтобы передать свой страх. Этот вопрос можно записать в виде утверждения. Альтернативный перевод: «Обрати внимание на то, что происходит; мы все умираем!» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# мы погибаем
+
+Слово «мы» включает учеников и Иисуса. (См.: [[rc://*/ta/man/translate/figs-inclusive]])
+
+Спокойное плавание было внезапно нарушено налетевшим бурей, которые часто случаются на этом озере, окруженном высокими холмами и узкими долинами (такой рельеф способствует возникновению сильных ветров). В тот вечер буря была особенно сильной: волны били в лодку, так что она уже наполнялась водой. Тем временем, Иисус, Который учил на протяжении целого дня, сильно устал и заснул на корме на возглавии (особая кожаная подушка для гребца). Охваченные паникой ученики разбудили Его с упреком. Они, назвавшие Его в тот момент "Учителем", все еще не понимали, о чем свидетельствовало всё Его учение.
diff --git a/mrk/04/39.md b/mrk/04/39.md
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+++ b/mrk/04/39.md
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+# Иисус, встав, запретил ветру и сказал морю: «Замолчи! Перестань!» И ветер утих. Наступила полная тишина.
+
+καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ· σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος καὶ ἐγένετο γαλήνη μεγάλη - "И разбуженный (Он) запретил ветру и сказал морю: "Молчи, онемей (=загради уста), и утих ветер, и сделалась тишина великая".
+
+Гл. διεγείρω (пассив): 1. пробуждать, будить, разбудить; ср. з.-страд. просыпаться, пробуждаться, вставать; 2. возбуждать, вызывать, волновать.
+
+Гл. ἐπιτιμάω: 1. порицать, упрекать, запрещать, прекословить, возбранять; 2. налагать, определять (наказание).
+
+Гл. σιωπάω: молчать, умолкать, хранить молчание.
+
+Гл. φιμόω: заграждать рот или уста, зажимать рот, заставлять молчать; страд.: молчать.
+
+Сущ. γαλήνη: безветрие, штиль (полное затишье), тишина (на море, реке, озере).
+
+Встав Иисус запретил ветру и сказал морю: умолкни, перестань. В греческом тексте здесь сильно звучащее слово пефимозо - своего рода "технический термин", к которому прибегали, чтобы лишить силы демонов; это наводит на мысль, что Иисус "распознал" демонские силы, вызвавшие бешеный шторм, и, вот, приказал им "умолкнуть". И тотчас ветер утих, и сделалась великая тишина.
diff --git a/mrk/04/40.md b/mrk/04/40.md
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+++ b/mrk/04/40.md
@@ -0,0 +1,13 @@
+# Иисус сказал им: «Почему вы так испугались? Разве у вас нет веры?»
+
+καὶ εἶπεν αὐτοῖς· τί \*δειλοί ἐστε; οὔπω\* ἔχετε πίστιν; - "И (Он) сказал им: Что \*боязливые вы есть? Ещё не\* имеете веру"?
+
+В более поздних греч. рукописях здесь так: "...боязливые вы есть так? Как не...".
+
+Прил. δειλός: трусливый, боязливый, робкий, не имеющий мужества.
+
+# Иисус сказал им
+
+Или: «Тогда Иисус сказал своим ученикам».
+
+Теперь уже Иисус обратился к ученикам с упреком. Несмотря на то, что Он и наедине учил их (см. ст. 11, 34), до них все еще не доходило, что в Нем постоянно присутствовали Божья сила и власть. Это-то их недопонимание и имел Он в виду, когда спросил: "Как это у вас до сих пор нет веры"? (ср. с 7:18, 8:17-21, 33; 9:19). В усмирении бури Иисус и явил ту самую "власть", которую в Ветхом Завете являл только Бог (см. Пс. 88:9-10; 103:5-9; 105:8-9; 106:23-32).
diff --git a/mrk/04/41.md b/mrk/04/41.md
new file mode 100644
index 00000000..e7954d09
--- /dev/null
+++ b/mrk/04/41.md
@@ -0,0 +1,17 @@
+# Ученики сильно испугались и в страхе говорили друг другу: «Кто же Он, что и ветер, и море подчиняются Ему?»
+
+καὶ ἐφοβήθησαν φόβον μέγαν καὶ ἔλεγον πρὸς ἀλλήλους· τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει\* αὐτῷ - "И испугались страхом великим и говорили друг другу: "Кто тогда Этот есть, что и ветер и море слушается/повинуется\* Его""?
+
+* В более поздних греч. рукописях здесь так: "слушаются".
+
+Гл. φοβέομαι (пассив): бояться, пугаться, устрашаться, опасаться, быть в страхе.
+
+ἐφοβήθησαν φόβον μέγαν - "Испугались страхом великим".
+
+Гл. ὑπακούω: слушаться, покоряться, повиноваться.
+
+# Кто же Он, что и ветер, и море подчиняются Ему?
+
+Ученики в изумлении задают этот вопрос по поводу того, что сделал Иисус. Этот вопрос можно записать в виде утверждения. Альтернативный перевод: «Этот человек не похож на обычных людей, даже ветер и море повинуются ему!» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Вот почему ученики испугались страхом великим, когда увидели, что даже силы природы повинуются Ему. Словом "убоялись/испугались" переведено греческое слово, означающее "испытывать благоговейный ужас" - чувство, которое охватывает людей в присутствии сверхъестественной силы (ср. 16:8). И все-таки последовавший затем вопрос, с которым ученики обращались друг к другу - кто же это? - свидетельствовал, что они этого не понимали.
diff --git a/mrk/04/intro.md b/mrk/04/intro.md
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+# Марк 04 Общее примечание
+
+## Структура и формат
+
+Марка 4:3-10 составляет одну притчу. Притча объясняется в 4:14-23.
+
+В некоторых переводах каждая строка стихотворения помещается правее остальной части текста, чтобы было легче читать. Открытая Дословная Библия записывает 4:12 в виде поэзии, цитируя слова из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+### Притчи
+
+Притчами были короткие рассказы (истории), которые рассказывал Иисус, чтобы люди могли легко понять преподаваемый им урок. Он также рассказывал истории для того, чтобы не желающие верить в него не понимали истину.
+
+## Ссылки:
+
+  * **[Mark 04:01 Notes](./01.md)**
+
+**[](../05/intro.md)**
diff --git a/mrk/05/01.md b/mrk/05/01.md
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+# Связующее утверждение:
+
+После того, как Иисус успокаивает великую бурю, Он исцеляет человека, одержимого многими демонами, но местные жители Гадаринской страны не рады Его исцелению и просят Иисуса уйти.
+
+# Они прибыли на другой берег моря в Гадаринскую страну
+
+Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν\* - "И пришли на другую/противоположную сторону моря, в страну герасинов\*".
+
+* в поздних греч. рукописях здесь так: "гадаринов".
+
+Нар. πέραν: по ту сторону, на ту сторону, на другом берегу, за.
+
+Γαδαρηνός: Гадаринец (житель города Гадары, расположенного к ю.-вост. от Галилейского моря).
+
+Иисус и Его ученики прибыли на другой берег моря, в страну Гадаринскую. В греческом манускриптах здесь - разночтение: в них приводятся три разных наименования местности, куда прибыл Иисус с учениками: страна Гергесинская (Мф. 8:28), страна Гадаринская и окрестности Геризима. Большинство жителей подразумеваемой местности составляли язычники (Мк. 5:11, 19).
diff --git a/mrk/05/02.md b/mrk/05/02.md
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+# Когда Иисус вышел из лодки, Его сразу встретил человек, который вышел из погребальных пещер. Этот человек был одержим нечистым духом
+
+καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ - "И когда (Он) вышел из лодки, тотчас встретился ему из гробниц человек в духе нечистом".
+
+Альт. перевод: "Как только Иисус ступил из лодки на берег, навстречу Ему из могильных пещер вышел одержимый нечистым духом человек" (пер. Кулакова).
+
+Гл. ἐξέρχομαι (прич., дееприч.): выходить, уходить. Сущ. πλοῖον: корабль, судно, лодка.
+
+Гл. ὑπαντάω: встречать, идти навстречу.
+
+Сущ. μνημεῖον (мн. ч.): (надгробный) памятник, гробница, могила, гроб.
+
+ἐν πνεύματι ἀκαθάρτῳ - "В духе нечистом"; подразумевается одержимость.
+
+Описание одержимого насыщено живыми деталями, и это говорит как о составлении рассказа со слов очевидца, так и о том, что Марк мог воспользоваться рассказами жителей этого места, которым хорошо запомнился этот самый одержимый человек. "И когда вышел Он из лодки, тотчас встретил Его вышедший из гробов человек, одержимый нечистым духом" (ср. 5:8,13 с 1:23). ("Гробами" тут, по всей вероятности, названы пещеры, высеченные в скалах, где хоронили умерших, и которые порой служили пристанищем психически больным людям.)
diff --git a/mrk/05/03.md b/mrk/05/03.md
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+# Он жил в погребальных пещерах, и никто не мог связать его даже цепями
+
+ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι - "Который жилище имел в гробницах, и никто не мог его уже связать цепью".
+
+Сущ. κατοίκησις: жилище, пребывание.
+
+Согласно Талмуду, существовало четыре признака сумасшествия: блуждание в незнакомых местах по ночам, проведение ночи на могиле, разрывание одежд и уничтожение того, что было получено от других.
+
+Сущ. μνῆμα: могила, гробница, гроб.
+
+Гл. δέω: 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы.
+
+Матфей пишет об одержимых, тогда как Марк и Лука концентрируют внимание на одном из них, вероятно, находившемся в особо тяжелом состоянии. В 5:3-5 евангелист подробно описывает это его состояние. "Он имел жилище в гробах" (т. е. был отвержен обществом), он был неуправляемым (см. ст. 4): его никто не в силах был укротить (говорится, словно о диком звере), ни сковать цепями, т. к. он разрывал цепи и разбивал оковы, которыми его пытались сковать. Всегда, ночью и днем, в горах и гробах, он кричал и бился о камни. Такое поведение свидетельствует, что одержимость нечистым духом - не просто психическое заболевание, но следствие отчаянных попыток демонических сил исказить и разрушить в человеке образ и подобие Бога.
diff --git a/mrk/05/04.md b/mrk/05/04.md
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+# Его сковывали цепями и оковами много раз, но он разрывал цепи, разбивал оковы, и никто не мог усмирить его
+
+διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσιν δεδέσθαι καὶ διεσπάσθαι ὑπ’ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι - "Потому что он часто оковами и цепями был связан, и разрывал он цепи (букв.: "и были разорваны им цепи") и оковы ломал (букв.: "и оковы были стёрты"), и никто не мог его укротить".
+
+Возм. перевод: "И хотя не раз он был скован по рукам и ногам, разрывал он цепи и разбивал оковы, так что одолеть его никому не удавалось" (пер. Кулакова).
+
+Сущ.πέδη: оковы, цепи или узы (для ног).
+
+Сущ. ἅλυσις: цепь; перен.: узы. Гл. δέω: 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы.
+
+Гл. διασπάω: растерзать, разорвать на части, разбивать, разрушать, сокрушать.
+
+Гл. συντρίβω: сокрушать, ломать, разбивать.
+
+Гл. δαμάζω: укрощать, обуздывать, подчинять, смирять, приручать. См. прим. к ст. 3.
diff --git a/mrk/05/05.md b/mrk/05/05.md
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+# Он каждую ночь и каждый день в горах и в погребальных пещерах кричал и бился о камни
+
+καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις - "И каждую/всякую ночь и день в гробницах и в горах он кричал и бил самого себя камнями".
+
+Выражение παντὸς νυκτὸς καὶ ἡμέρας - "Всякую ночь и день".
+
+Сущ. μνῆμα: могила, гробница, гроб.
+
+Гл. κράζω: кричать, вопить, восклицать.
+
+κατακόπτω (прич./дееприч.): 1. разрубать, разрезать, раздирать, распороть, резать, кромсать, рвать на части.
+
+Выражение κατακόπτων ἑαυτὸν λίθοις - "Бил себя камнями".
diff --git a/mrk/05/06.md b/mrk/05/06.md
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+# Увидев Иисуса издалека, он прибежал, поклонился Ему
+
+Καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτῷ - "И увидев Иисуса издали, побежал и пал ниц перед Ним".
+
+Нар. μακρόΘεν: издали, издалека.
+
+Гл. τρέχω: бежать; перен. подвизаться, распространяться.
+
+Гл. προσκυνέω: поклоняться, кланяться, воздавать почесть, упав на колени поклониться до земли.
+
+Далее подробно говорится о встрече Иисуса с одержимым. Марк добавляет теперь некоторые подробности. Три вещи свидетельствуют о том, что демон, вселившийся в несчастного человека, хорошо знал и о том, Кто такой Иисус, и о Его высшей власти над собою: он поклонился Ему (выражая почтение, а не в знак благоговения и преклонения перед Ним и готовности смириться перед Богом).
diff --git a/mrk/05/07.md b/mrk/05/07.md
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+# Общая информация:
+
+Информация в этих двух стихах может быть заново упорядочена, чтобы представить события в том порядке, в котором они произошли, как в Открытой Смысловой Библии.
+
+# И громко закричал: «Какое Тебе дело до меня, Иисус, Сын Всевышнего Бога? Умоляю Тебя: не мучай меня!»
+
+καὶ κράξας φωνῇ μεγάλῃ λέγει· τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς - "И закричав голосом громким, говорит: "Что мне и Тебе, Иисус, Сын Бога Всевышнего/Высочайшего? Заклинаю Тебя Богом, не подвергай меня муке/мучениям".
+
+Альт. перевод: " и громким голосом крикнул: — Что Тебе надо от меня, Иисус, Сын Бога Всевышнего? Богом Тебя заклинаю, не мучь меня"! (СРП РБО).
+
+Гл. κράζω: кричать, вопить, восклицать.
+
+Гл. ὁρκίζω: заклинать, умолять; требовать поклясться, спрашивать под присягой, настаивать на том, чтобы кто-либо поклялся.
+
+Гл. βασανίζω: пытать, мучить; страд. мучиться, страдать, бедствовать.
+
+Согласно Ветхому Завету употребленная демоном "формула" - "Бог Всевышний" часто употреблялась язычниками по отношению к истинному Богу (Богу Израиля) - для того, чтобы выразить Его превосходство над всеми языческими богами (Быт. 14:18-24; Чис. 24:16; Ис. 14:14; Дан. 3:26; толкование на Мк. 1:23-24). Возглас "заклинаю Тебя Богом" применялся заклинателями духов и выражал настоятельную просьбу именем Бога. Здесь к этой "формуле" прибегает демон, умоляющий Иисуса не наказывать его (сравните с 1:24; Мф. 8:29; Лк. 8:31)
diff --git a/mrk/05/08.md b/mrk/05/08.md
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+# Ведь Иисус сказал ему: «Нечистый дух, выйди из этого человека»
+
+ἔλεγεν γὰρ αὐτῷ· ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. - "(Он) говорил ведь ему: Выйди, дух нечистый из этого человека".
diff --git a/mrk/05/09.md b/mrk/05/09.md
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+# Иисус спросил его: «Как тебя зовут?» Тот ответил: «Моё имя — Легион, потому что нас много»
+
+καὶ ἐπηρώτα αὐτόν· τί ὄνομά σοι; καὶ λέγει αὐτῷ· λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν - "И спрашивал его (Иисус): какое имя тебе? И говорит Ему: Легион имя мне, потому что многие (=много) мы (=нас) есть".
+
+Сущ. λεγιών: легион (римский воинское подразделение размером около 6000 человек).
+
+В этих стихах - продолжение разговора, начатого в ст. 7, между Христом и нечистым духом. Устами человека демон говорит: "Легион имя мне, потому что нас много". Несчастный бесноватый находился во власти многих злых духов, которые оказывали на него непрестанно активное воздействие. Они мучили его как некая единая сила, которой управлял демон, выступавший от имени всех (отсюда чередование в этих стихах "я" и "мы").
+
+Вся эта нечисть умоляла Христа ("много просили Его"), чтобы не высылал их вон из страны той, т. е. не отправлял их в такое место, где они не имели бы доступа к людям, чтобы мучить их (возможно, эта страна особенно привлекала их тем, что большей частью была населена язычниками) (см. ст. 10). Латинское слово "легион", общеизвестное в те времена в Палестине, означало римское воинское подразделение числом в 6 тысяч человек; вероятно, оно стало обозначением "великого множества" (ст. 15).
diff --git a/mrk/05/10.md b/mrk/05/10.md
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+# Они настойчиво просили Иисуса не высылать их из тех мест
+
+καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας - "И умолял/просил Его многое (=сильно), чтобы не высылал их из страны (букв.: "чтобы не послал их вне страны")".
+
+Альт. перевод: "И стал умолять Иисуса не изгонять их из этой земли" (пер. Кулакова).
+
+Гл. παρακαλέω: 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, умолять, упрашивать; 3. утешать, ободрять, давать надежду или моральную поддержку в час печали или скорби.
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Сущ. χώρα: 1. страна, область, край, окрестность; 2. поле, нива; 3. место; 4. земля (суша).
+
+Выражение ἔξω τῆς χώρας - "Из страны". См. прим. к ст. 9.
diff --git a/mrk/05/11.md b/mrk/05/11.md
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+# Там, у подножия горы, паслось большое стадо свиней
+
+Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·- "Было же там у горы стадо свиней большое пасущееся".
+
+Сущ. ἀγέλη: стадо, табун, стая, толпа, масса.
+
+Сущ. χοῖρος: свинья.
+
+βοσκομένη· (причастие) от βόσκω: действ. пасти, кормить, питать, содержать. С причастием: пасущийся.
+
+Иудеи считали свиней "нечистыми животными" (Лев. 11:7). Однако жители восточного берега Галилейского моря (преимущественно - язычники) разводили свиней для продажи в Десятиградии (Мк. 5:20).
diff --git a/mrk/05/12.md b/mrk/05/12.md
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+# Все нечистые духи просили Его: «Отправь нас в свиней, чтобы мы вошли в них»
+
+καὶ παρεκάλεσαν αὐτὸν λέγοντες· πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν - "И попросили (духи) Его, говоря: "Пошли нас в свиней, чтобы в них мы вошли".
+
+Нечистые духи знали, что им придется делать то, что повелит им Иисус, и боялись остаться в бестелесном состоянии до дня последнего суда.
diff --git a/mrk/05/13.md b/mrk/05/13.md
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+# Иисус разрешил им, и они вышли из человека и вошли в свиней. Всё стадо, в котором было около двух тысяч свиней, устремилось с крутого обрыва в море и утонуло
+
+καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ - "И (Он) разрешил им. И выйдя, духи нечистые вошли в свиней, и устремилось стадо по крутизне к морю, приблизительно 2000 (свиней), и они задыхались (=утонули) в море".
+
+Возм. перевод: "Он позволил. И нечистые духи, вышедшие из человека, вошли в свиней. Но стадо ринулось с кручи в море — а их было около двух тысяч — и в море утонуло" (СРП РБО).
+
+Гл. ἐπιτρέπω: позволять, разрешать, допускать.
+
+Гл. ὁρμάω: бросаться, устремляться.
+
+Сущ. ἀγέλη: стадо, табун, стая, толпа, масса.
+
+Сущ. κρημνός: крутизна, круча, утес, обрыв.
+
+Гл. πνίγω: душить, вызывать удушье; страд. также: тонуть.
+
+Иисус тотчас позволил им сделать, то, о чём они просили. И нечистые духи, выйдя из человека, вошли в свиней; и устремилось стадо (букв. - "одно животное за другим") с крутизны в море, а их было около двух тысяч; и потонули в море.
diff --git a/mrk/05/14.md b/mrk/05/14.md
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+++ b/mrk/05/14.md
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+# Люди, которые пасли свиней, побежали и рассказали о случившемся в городе и в селениях, и жители вышли посмотреть, что случилось
+
+Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονὸς - "И пасшие их (свиней) убежали и сообщили/возвестили в город и в деревни/поля, и пришли увидеть/посмотреть, что есть случившееся (=что там случилось)".
+
+βόσκοντες (причастие) от βόσκω: действ. пасти, кормить, питать, содержать. С причастием: пасшие, пасущие.
+
+Гл. φεύγω: бежать, убегать, избегать.
+
+Гл. ἀπαγγέλλω: приносить весть, сообщать, доносить, уведомлять, рассказывать, возвещать, объявлять. Сущ. ἀγρός: 1. поле, участок земли; 2. деревня, селение.
+
+Пастухи же свиней побежали и рассказали в городе и в деревнях о том, что случилось. Их сообщение показалось многим столь невероятным, что люди решили сами пойти и посмотреть, правда ли то, что они услышали.
diff --git a/mrk/05/15.md b/mrk/05/15.md
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+++ b/mrk/05/15.md
@@ -0,0 +1,17 @@
+# Легион
+
+Они пришли к Иисусу и увидели, что одержимый нечистыми духами, в котором был Легион, сидит одетый и в здравом уме, и испугались
+
+καὶ ἔρχονται πρὸς τὸν Ἰησοῦν καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν - "И приходят к Иисусу и видят одержимого демонами, сидящего в одежде и в здравом уме, имевшего (в себе ранее) легион, и испугались/устрашились".
+
+Гл. Θεωρέω: смотреть (в качестве зрителя), видеть, обозревать.
+
+Гл. δαιμονίζομαι (прич./дееприч.): бесноваться, быть одержимым демоном (бесом) т. е. быть во власти демона (беса).
+
+καθήμενον (причастие в пассивном залоге) от κάΘημαι: садиться, сидеть; перен. оставаться, жить, обитать, пребывать. С причастием в пассивном залоге: сидящего.
+
+ιματισμένον (причастие в пассивном залоге) от ἱματίζω: одевать. С причастием в пассивном залоге: одетого. σωφρονοũντα (причастие) от σωφρονέω: быть благоразумным, обладать здравым умом, быть воздержанным, быть целомудренным. С причастием: пребывающего в здравом уме.
+
+εφοβήθησαν (пассивный залог) от φοβέομαι: бояться, пугаться, устрашаться, опасаться, быть в страхе. С пассивным залогом: были устрашены.
+
+Эти люди приходят к Иисусу и видят, что бесновавшийся, в котором был легион нечистых духов, сидит и одет (ср. с Лк. 8:27) и в здравом уме (т. е. выглядит вполне нормальным человеком; ср. с Мк. 5:3-5). При виде этого полного преображения люди перепугались (ср. с 4:41).
diff --git a/mrk/05/16.md b/mrk/05/16.md
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+++ b/mrk/05/16.md
@@ -0,0 +1,7 @@
+# Те, кто видел, что произошло, рассказали людям об одержимом и о том, что случилось со свиньями
+
+καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. - "И рассказали им увидевшие, как случилось (с) одержимым демонами и о свиньях".
+
+Гл. διηγέομαι: рассказывать, передавать в деталях, повествовать, описывать, разъяснять.
+
+Свидетели случившегося (видимо, пастухи, а, возможно, и ученики) пересказали собравшимся жителям, как всё произошло с бесноватым и со свиньями (последнюю деталь Марк подчеркнул, чтобы показать, что материальный убыток больше взволновал жителей, чем случившееся с человеком, который "жил в гробах"). В результате чего они стали просить Иисуса, чтобы Он удалился от пределов их. По-видимому, они боялись, что если Он останется, то они понесут еще большие убытки. Ничего неизвестно о том, возвращался ли Иисус сюда ещё когда-нибудь.
diff --git a/mrk/05/17.md b/mrk/05/17.md
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--- /dev/null
+++ b/mrk/05/17.md
@@ -0,0 +1,9 @@
+# Тогда местные жители стали просить Иисуса, чтобы Он ушёл с их земель
+
+καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. - "И они начали просить/умолять Его уйти от/из пределов их".
+
+Гл. παρακαλέω: 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, умолять, упрашивать.
+
+Сущ. ὅριον (мн. ч.): предел, граница, рубеж; мн. ч. пределы, т. е. область, местность.
+
+Жители этой местности, будучи озабочены больше материальной стороной жизни, ведут себя так же, как и бесы: умоляют Иисуса покинуть их территорию!
diff --git a/mrk/05/18.md b/mrk/05/18.md
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--- /dev/null
+++ b/mrk/05/18.md
@@ -0,0 +1,7 @@
+# Когда Иисус вошёл в лодку, человек, который был одержим нечистыми духами, просил Иисуса о том, чтобы быть с Ним
+
+Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετ᾽ αὐτοῦ ᾖ. - "И когда Он входил в лодку, просил Его охваченный демонами, чтобы с Ним он был".
+
+Альт. перевод: "Когда Иисус садился в лодку, человек, который был до этого одержим духом нечистым, попросил Иисуса: «Позволь мне быть с Тобой!»" (пер. Кулакова).
+
+В отличие от обитателей этой местности, бывший бесноватый просил Его, чтоб быть ему с Ним. Чудеса, которые совершал Иисус, одних привлекали к Нему, а других отталкивали (ст. 15-17). Фраза "быть с Ним" созвучна аналогичной в 3:14, но там она служит раскрытию цели, которую преследовал Иисус, призывая двенадцать.
diff --git a/mrk/05/19.md b/mrk/05/19.md
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index 00000000..55a831c8
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+++ b/mrk/05/19.md
@@ -0,0 +1,13 @@
+# Но Иисус не разрешил ему, а сказал: «Иди домой к своим и расскажи им, как много Господь сделал тебе и как помиловал тебя»
+
+καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ· ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σοὺς καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. - "И не допустил (Он) его, но говорит ему: "Иди в дом твой, к твоим, и сообщи им, сколькое Господь тебе сделал и помиловал тебя".
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Гл. ὑπάγω (императив): уходить, отходить, удаляться, отступать, уплывать.
+
+Гл. ἀπαγγέλλω (императив): приносить весть, сообщать, доносить, уведомлять, рассказывать, возвещать, объявлять.
+
+Гл. ἐλεέω: сочувствовать, жалеть, иметь сострадание, помиловать, умилосердиться.
+
+Фраза "быть с Ним" созвучна аналогичной в 3:14, но там она служит раскрытию цели, которую преследовал Иисус, призывая двенадцать. Этому человеку принять на себя исполнение той же миссии, что и им, Иисус не позволил. Поэтому и не разрешил ему остаться с Ним. Но сказал ему: "Иди домой к своим и расскажи им, что сотворил с тобою Господь (в значении "Бог Всевышний"; ср. 5:7; Лк. 8:39), и как помиловал тебя". Этот человек послушался Иисуса и пошел и начал проповедовать в Десятиградии (десять греческих городов, связанных между собою тесными узами, девять из которых были расположены на восточном берегу реки Иордан) о том, что сотворил с ним Иисус (см. ст. 20).
diff --git a/mrk/05/20.md b/mrk/05/20.md
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--- /dev/null
+++ b/mrk/05/20.md
@@ -0,0 +1,7 @@
+# И тот человек пошёл и начал рассказывать в Десятиградии о том, как много Иисус сделал ему. И все удивлялись
+
+καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. - "И (он) ушёл и начал возвещать/проповедовать в Десятиградии, сколькое сделал ему Иисус, и все они удивлялись".
+
+Слушавшие этого человека изумлялись. Но поскольку он был язычником и рассказывать о происшедшем ему предстояло в полу-языческой стране, где появление Самого Иисуса, по-видимому, оставило бы людей равнодушными, Иисус не дал ему повеления молчать о Нем, как делал это в других случаях (ср. 1:44; 5:43; 7:36).
+
+Этот человек неукоснительно следует наказу Иисуса. Да ему и легко было это делать, поскольку жизнь его кардинально переменилась. Ему верили, потому что все знали, каким он был до этого (одержимым).
diff --git a/mrk/05/21.md b/mrk/05/21.md
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--- /dev/null
+++ b/mrk/05/21.md
@@ -0,0 +1,13 @@
+# Общие замечания:
+
+Этот раздел, как и Мк. 3:20-35, имеет "структуру бутерброда". В повествование о воскрешении дочери Иаира "внедряется" эпизод с женщиной, страдавшей кровотечением (5:25-34). Казалось бы, эпизод этот мог привести к "губительной задержке" в отношении дочери Иаира, но на деле он давал уверенность в "благополучном исходе" и для нее. По воле Бога он послужил испытанию и укреплению веры Иаира.
+
+# Когда Иисус переправился в лодке на другой берег, вокруг Него собралось много людей. Он находился у моря
+
+Καὶ διαπεράσαντος τοῦ Ἰησοῦ [ἐν τῷ πλοίῳ] πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπ’ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν - "И когда переправился Иисус [в лодке] снова на другой берег/противоположную сторону, была собрана толпа большая/многая на/вокруг Него. И Он был у моря".
+
+Гл. διαπεράω: переправляться, переплывать, переходить.
+
+συνήχθη (пассивный залог) от συνάγω: 1. собирать, убирать, захватывать; 2. принимать или приглашать (как гостя); 3. вести, сводить.
+
+Иисус и Его ученики опять переправились в лодке на другой берег Галилейского моря, возможно, направляясь в Капернаум. К Иисусу снова собирается огромная толпа, возможно, потому что люди были наслышаны о том, что Он совершил на противоположном берегу озера!
diff --git a/mrk/05/22.md b/mrk/05/22.md
new file mode 100644
index 00000000..8f40ed18
--- /dev/null
+++ b/mrk/05/22.md
@@ -0,0 +1,7 @@
+# Туда пришёл один из начальников синагоги по имени Иаир. Увидев Иисуса, он упал к Его ногам
+
+Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ - "И приходит один из начальников синагоги по имени Иаир и, увидев Его, падает к ногам Его".
+
+Сущ. ἀρχισυνάγωγος: начальник или глава синагоги. Гл. πίπτω: падать, упасть, падать ниц или навзничь, выпадать (о жребии), разваливаться, разрушаться, пропадать, исчезать.
+
+В это время и подошел к Иисусу Иаир. Он был одним из начальников синагоги, т. е. являлся одним из тех, кто нес ответственность как за имущество синагоги, так и за порядок проведения богослужений. У жителей города он пользовался уважением. Что же до его отношения к Иисусу, то не все религиозные руководители были настроены к Нему враждебно. Что и видно на примере Иаира.
diff --git a/mrk/05/23.md b/mrk/05/23.md
new file mode 100644
index 00000000..5ffb42d2
--- /dev/null
+++ b/mrk/05/23.md
@@ -0,0 +1,13 @@
+# И, умоляя, стал просить: «Моя дочь умирает. Приди и возложи на неё руки, чтобы она была исцелена и осталась жива»
+
+καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. - "и просит Его, многое говоря, что: "Дочка моя при смерти, чтобы, придя, Ты возложил руки на неё, чтобы она была спасена и выжила".
+
+Альт. перевод Аверинцева: "И увидев Его, припадает к Его ногам и усердно умоляет: "Дочь моя при смерти! Только бы Ты пришел и возложил на нее руки, чтобы она была спасена и жила!"
+
+Гл. ἐπιτίΘημι: класть (на), ставить (на), положить (на), полагать, возлагать.
+
+Гл. σῴζω: 1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать.
+
+Гл. ζάω: жить, ожить.
+
+Дочь Иаира (а она была у него единственным ребенком - ср. Лк. 8:42) находилась при смерти. (Заметим, кстати, что у Матфея этот случай описан гораздо короче, чем у Марка.) Упав к ногам Иисуса, Иаир стал умолять Его прийти и возложить на нее руки, чтобы она выздоровела и осталась жива. "Возложение рук" при исцелении символизировало передачу жизненной силы нуждавшемуся в ней; в народе уже хорошо знали, что Христос исцелял именно так (6:5; 7:32; 8:23, 25). Знал об этом и Иаир и верил, что Иисус может спасти жизнь его дочери. Иисус пошел с Ним. Далее (ст. 24) мы читаем о том, что за Иисусом следовало множество народа, и теснили (сжимали и толкали со всех сторон - ст. 31) Его.
diff --git a/mrk/05/24.md b/mrk/05/24.md
new file mode 100644
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--- /dev/null
+++ b/mrk/05/24.md
@@ -0,0 +1,11 @@
+# Иисус пошёл с ним
+
+«И пошёл Иисус с Иаиром». Ученики Иисуса также пошли с ним. Альтернативный перевод: «Итак, Иисус и ученики пошли с Иаиром».
+
+καὶ ἀπῆλθεν μετ᾽ αὐτοῦ. καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς καὶ συνέθλιβον αὐτόν. - "И Он ушёл с ним. И следовала за Ним толпа многая и они сдавливали Его".
+
+Возм. перевод: "Иисус отправился с ним. За ними пошла большая толпа, теснившая Иисуса со всех сторон" (пер. Кулакова).
+
+Гл. συνΘλίβω: сжимать, стискивать, сдавливать, теснить.
+
+Марк отмечает, что толпа не отступала от Иисуса, продолжая окружать и теснить Его.
diff --git a/mrk/05/25.md b/mrk/05/25.md
new file mode 100644
index 00000000..a6afdf46
--- /dev/null
+++ b/mrk/05/25.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Когда Иисус был на пути, чтобы исцелить маленькую 12-летнюю девочку этого человека, болевшая 12 лет женщина останавливает его, прикоснувшись к Иисусу для исцеления.
+
+# Там была одна женщина, которая страдала кровотечением уже двенадцать лет
+
+Καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη - "И женщина, бывшая с кровотечением (страдавшая от него) 12 лет".
+
+Сущ. ῥύσις: течение; сαἷμα обозн. кровотечение.
+
+В этой толпе находилась и женщина (имя которой не сообщается), мучившаяся неизлечимой болезнью. Она страдала кровотечением двенадцать лет, вероятно, по причине гинекологического расстройства. Эпизод с просьбой Иаира Марк прерывает сообщением о женщине, которая 12 лет страдала от кровотечения.
diff --git a/mrk/05/26.md b/mrk/05/26.md
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+++ b/mrk/05/26.md
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+# Она натерпелась от многих врачей, потратила всё, что у неё было, но не получила никакой пользы, а пришла в ещё худшее состояние
+
+καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρ᾽ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, - "и многое претерпев от многих врачей и потратив (которое) у неё всё и ничто получив пользу (=не получив никакой пользы), но в более худшее (состояние) придя".
+
+Альт. перевод: "она натерпелась от разных врачей, истратила все, что у нее было, но помощи не получила, ей стало еще хуже" (СРП РБО).
+
+Гл. πάσχω (прич./дееприч.): претерпевать, терпеть, страдать, переносить; а тж. возм. испытать, изведать. Гл. δαπανάω (прич./дееприч.): 1. расходовать, тратить, расточать, проживать, издерживать; перен. истощать, изнурять.
+
+Гл. ὠφελέω (пасс. прич./дееприч.): оказывать пользу, помогать, приносить пользу; страд. получать помощь, извлекать пользу.
+
+Это делало ее ритуально нечистой (Лев. 15:25-27), а, значит, отверженной обществом: ведь всякий прикоснувшийся к ней сам становился "нечистым". У многих врачей она уже побывала, и немало настрадалась от их методов лечения. К тому же в отчаянных попытках обрести здоровье она растратила все, что имела. Но ее физическое состояние становилось все хуже. И вот она услышала об исцеляющей силе Иисуса, и это пробудило в ней веру. Потому она и оказалась теперь в толпе.
diff --git a/mrk/05/27.md b/mrk/05/27.md
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+# Когда женщина услышала об Иисусе, то подошла к Нему сзади через толпу и прикоснулась к Его одежде
+
+ἀκούσασα περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· - "услышав от Иисусе, придя в толпе сзади, коснулась накидки Его".
+
+Гл. ἅπτομαι: (при)касаться, дотрагиваться, брать в руки.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+Стараясь остаться незамеченной, она подошла к Иисусу сзади и прикоснулась к Его одежде. Она сделала это несмотря на свою "нечистоту" и опасалась, чтобы на нее не обратили внимание. Ведь любой, кто прикоснулся к ней, становился ритуально нечистым. Именно поэтому она тайно дотрагивается до одежды Христа.
diff --git a/mrk/05/28.md b/mrk/05/28.md
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+++ b/mrk/05/28.md
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+# Она говорила (сама себе): «Если я прикоснусь хотя бы к Его одежде, то буду исцелена»
+
+ἔλεγεν γὰρ ὅτι ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. - "она ведь говорила, что: "Если коснусь и если (=даже) одежд Его, буду спасена".
+
+Альт. перевод: "потому что говорила себе: "Если хоть к одежде Его прикоснусь, выздоровею"" (СРП РБО).
+
+О гл. "коснуться" и сущ. "одежда" см. прим. к ст. 27!
+
+Женщина надеялась (по всей видимости) тайно прикоснуться к Иисусу, выздороветь и также незаметно уйти. Возможно, веру ее подогревало распространенное в народе поверье, что и в одежде исцелителя таится чудесная сила, или ей известен был случай исцеления таким путем (3:10; 6:56).
diff --git a/mrk/05/29.md b/mrk/05/29.md
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+++ b/mrk/05/29.md
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+# У неё сразу же остановилось кровотечение, и она поняла, что её тело исцелено от болезни
+
+καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος - "И тотчас был высушен источник крови/кровотечения её, и узнала (почувствовала) телом, что излечивается (она) от недуга".
+
+Возм. перевод: "И тут же иссяк в ней источник крови, и она всем телом почувствовала, что исцелилась от болезни" (СРП РБО).
+
+εξηράνθη (пассивный залог) от ξηραίνω: сушить, высушивать; страд. сохнуть, засыхать; перен. иссякать, чахнуть, изнемогать, цепенеть.
+
+Гл. ἰάομαι: лечить, исцелять, восстанавливать, выздоравливать, поправляться.
+
+Сущ. μάστιξ: бич, кнут, плеть; перен. кара, язва, болезнь, недуг.
+
+Как только женщина прикоснулась к одежде Иисуса, тотчас в ней иссяк источник крови. Она ощутила в своем теле, что исцелена от болезни. Это исцеление произошло без видимого вмешательства со стороны Иисуса.
diff --git a/mrk/05/30.md b/mrk/05/30.md
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+++ b/mrk/05/30.md
@@ -0,0 +1,7 @@
+# В этот момент Иисус почувствовал, что из Него вышла сила. Обернувшись к народу, Он спросил: «Кто прикоснулся к Моей одежде?»
+
+καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν\*· τίς μου ἥψατο τῶν ἱματίων; - "И тотчас Иисус, узнав в Себе самом (которую) из Него силу исшедшую (=что вышла из Него сила), повернувшись, в толпе говорил\*: "Кто моих коснулся одежд?"" *или "сказал".
+
+В то же время Иисус почувствовал Сам в Себе что вышла из Него сила, точнее: "сила из Него (смысловое ударение на том, Кем Он являлся) вышла". Эти загадочно или необычно звучащие слова толкуют двояко. Согласно одной точке зрения, эту женщину исцелил Бог Отец, и Иисус узнал об этом тогда, когда это совершилось. Другое мнение состоит в том, что Сам Иисус, желая наградить веру женщины, сознательно "излил" на нее Свою исцеляющую силу. Вторая точка зрения более согласуется с практикой исцеления Иисуса, как она открывается нам в Евангелиях.
+
+"Сила" не изошла из Христа, помимо Его сознания и воли, хотя Он и пользовался ей только при желании Небесного Отца и с Его ведома (ср. 13:32). Что же касается прикосновения к Его одежде, то само по себе оно магического действия не имело. Спрашивая народ, Иисус хотел вступить в личный контакт с исцеленным Им человеком, возможно, и с тем, чтобы рассеять ненужные домыслы о "волшебном эффекте" прикосновения.
diff --git a/mrk/05/31.md b/mrk/05/31.md
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+++ b/mrk/05/31.md
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+# Ученики сказали Ему: «Ты видишь, что толпа теснит Тебя и спрашиваешь: "Кто прикоснулся ко Мне?"»
+
+καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ· βλέπεις τὸν ὄχλον συνθλίβοντά σε καὶ λέγεις· τίς μου ἥψατο; - "И говорили Ему ученики Его: "Видишь толпу, сдавливающую Тебя, и говоришь: Кто Моих коснулся одежд"?".
+
+См. также прим. к ст. 24.
+
+Вопрос Христа показался ученикам нелепым: ведь в толпе, "теснившей" Его, многие прикасались к Нему.
diff --git a/mrk/05/32.md b/mrk/05/32.md
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+++ b/mrk/05/32.md
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+# Но Он смотрел вокруг, чтобы увидеть ту, которая это сделала
+
+καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. - "И Он оглядывался, чтобы увидеть это сделавшую".
+
+Гл. περιβλέπω: смотреть вокруг, осматривать, обозревать, высматривать.
+
+Из этой сцены явно видно, что Иисус обладал способностью различать между прикосновением с верой и непроизвольным, случайным, касанием. Поэтому Он и смотрел (греч. гл. периеблепето букв.: "оглядывал (толпу) пронизывающим взглядом"; ср. 3:5, 34),чтобы видеть ту, которая прикоснулась к Нему с верой.
diff --git a/mrk/05/33.md b/mrk/05/33.md
new file mode 100644
index 00000000..e8df769b
--- /dev/null
+++ b/mrk/05/33.md
@@ -0,0 +1,13 @@
+# Женщина, дрожа от страха и зная, что с ней произошло, подошла, упала перед Ним на колени и рассказала всю правду
+
+ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. - "Женщина же, испуганная и дрожащая, зная которое (=что) случилось с ней, пришла и припала к Нгему и сказала Ему всю истину".
+
+Альт. перевод: "В страхе и трепете женщина, зная, что произошло с нею, подошла к Нему, пала ниц перед Ним и рассказала Ему всю правду" (пер. Кулакова).
+
+Гл. οβέομαι (пасс. прич./дееприч.): бояться, пугаться, устрашаться, опасаться, быть в страхе.
+
+Гл. τρέμω (пасс. прич./дееприч.): трепетать, дрожать (от страха), трястись.
+
+Гл. προσπίπτω: 1. припадать, падать пред (кем-либо ниц); 2. устремляться, бросаться, нападать.
+
+Женщина, которая одна во всей толпе поняла смысл слов Иисуса, в страхе ( "в благоговейном страхе") и трепете (ср. 4:41), зная, что с нею произошло… сказала Ему всю истину о том, что сейчас произошло.
diff --git a/mrk/05/34.md b/mrk/05/34.md
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index 00000000..056d15a4
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+++ b/mrk/05/34.md
@@ -0,0 +1,11 @@
+# Иисус сказал ей: «Дочь! Твоя вера исцелила тебя от твоей болезни. Иди с миром и будь здоровой»
+
+ὁ δὲ εἶπεν αὐτῇ· θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. - "Он же сказал ей: "Дочь, вера твоя спасла тебя; иди с миром и будь здорова от недуга твоего". Гл. ὑπάγω (императив): уходить, отходить, удаляться, отступать, уплывать.
+
+Сущ. εἰρήνη: мир, безопасность, покой; часто благополучие как евр. שָׂלוֹם‎ (ШАЛОМ).
+
+Прил. ὑγιής: здоровый, здравый. Сущ. μάστιξ: бич, кнут, плеть; перен. кара, язва, болезнь, недуг.
+
+Ласковое обращение к ней Христа "Дочь!" (лишь однажды в евангельских текстах оно прозвучит из Его уст!) означало для нее установление новых (особых) с Ним взаимоотношений (ср. 3:33-35). Иисус приписал её исцеление её вере. Именно она (вера) вернула ей здоровье (буквально - "спасла тебя"; ср. 10:52), поскольку побудила ее искать помощи у Иисуса. Ценность веры (горячего доверия) определяется тем, кто является ее объектом (ср. 10:52; 11:23). Затем Иисус сказал женщине: "Иди в мире и будь здорова от болезни твоей" (ср. 5:29).
+
+И это убедило ее в полноте исцеления. Те двенадцать лет, на протяжение которых длились ее неизлечимая болезнь и изоляция от общества, она была как бы "мертвой". От чудесного возвращения этой женщины к жизни как бы протянулась невидимая нить к предстоявшему вскоре воскрешению дочери Иаира, которая умерла, прожив те же двенадцать лет.
diff --git a/mrk/05/35.md b/mrk/05/35.md
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--- /dev/null
+++ b/mrk/05/35.md
@@ -0,0 +1,9 @@
+# Когда Иисус ещё говорил это, к начальнику синагоги пришли люди из его дома и сказали ему: «Твоя дочь умерла. Зачем беспокоишь Учителя?»
+
+Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον - "Когда ещё Он произносил (=говорил это), приходят от [дома] начальника синагоги говоря, что: "Дочь твоя умерла. Что ещё утомляешь (отвлекаешь) Учителя"?
+
+Альт. перевод: "Он еще говорил эти слова, как пришли люди из дома старейшины и сказали: — Умерла твоя дочь. К чему утруждать Учителя!" (СРП РБО).
+
+Сущ. ἀρχισυνάγωγος: начальник или глава синагоги. Гл. σκύλλω: изнурять, мучить, утруждать.
+
+Задержка по пути (ст. 22-24), вызванная исцелением женщины (ст. 25-34), обернулась серьезным испытанием для веры Иаира. Его страх, что дочь умрет до прихода Иисуса, подтвердился: кто-то из его домашних или соседей пришел, чтобы сообщить, что девочка действительно умерла. Чем же теперь мог помочь Иисус? И каков был смысл "утруждать" Учителя?
diff --git a/mrk/05/36.md b/mrk/05/36.md
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--- /dev/null
+++ b/mrk/05/36.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+Информация в стихах 37 и 38 может быть переупорядочена, чтобы представить события в том порядке, в котором они произошли, как в Открытой Смысловой Библии.
+
+# Но Иисус, услышав эти слова, сразу сказал начальнику синагоги: «Не бойся, только верь»
+
+ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ· μὴ φοβοῦ, μόνον πίστευε - "Иисус же, услышав слово произносящееся, говорит начальнику синагоги: "Не бойся, только верь"".
+
+Гл. παρακουω (прич./дееприч.): услышать случайно, подслушать; не слушаться, не подчиняться.
+
+Гл. λαλέω (пасс. прич./дееприч.): говорить, рассказывать, беседовать, возвещать. Речь здесь идёт о том, что пересказывали начальнику синагоги пришедшие из его дома!
+
+Гл. φοβέομαι: бояться, пугаться, устрашаться, опасаться, быть в страхе.
+
+Гл. πιστεύω: 1. верить, веровать, уверовать, поверить; 2. вверять.
+
+Иисус, услышав это сообщение, отверг его. Его слова, обращенные к Иаиру, можно было бы передать так: "перестань бояться, продолжай верить". Ведь именно вера привела Иаира к Иисусу, и только что он наглядно убедился во взаимосвязи между верой в Иисуса и проявлением Его чудесной силы (Мк. 5:25-34); теперь же ему предлагалось верить, что Иисус может вернуть к жизни и его умершую дочь.
diff --git a/mrk/05/37.md b/mrk/05/37.md
new file mode 100644
index 00000000..27f455da
--- /dev/null
+++ b/mrk/05/37.md
@@ -0,0 +1,9 @@
+# Иисус не позволил никому пойти с Ним, кроме Петра, Иакова и Иоанна, брата Иакова
+
+καὶ οὐκ ἀφῆκεν οὐδένα μετ’ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου - "И не допусти/разрешил никого с Ним вместе последовать, кроме Петра и Иакова и Иоанна, брата Иакова".
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Гл. συνακολουΘέω: идти вслед, следовать, сопровождать.
+
+Кроме самого Иаира, Иисус взял с Собой Петра, Иакова и Иоанна и только с ними пошел в дом Иаира. Эти три ученика были избраны законными свидетелями события, которое можно рассматривать как прелюдию к воскресению Самого Иисуса, и впоследствии - свидетелями Его преображения (Мк. 9:2) и гефсиманского "томления" (см. 14:33).
diff --git a/mrk/05/38.md b/mrk/05/38.md
new file mode 100644
index 00000000..e88d92ed
--- /dev/null
+++ b/mrk/05/38.md
@@ -0,0 +1,15 @@
+# Иисус пришёл в дом начальника синагоги. Там был шум от плачущих и громко рыдающих людей
+
+καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, - "И приходят в дом начальника синагоги, и видит шум и плачущих и причитающих многое."
+
+Возм. перевод: "Когда подошли они к дому старейшины, Иисус увидел, что там смятение, плачут там и громко причитают" (пер. Кулакова).
+
+Гл. Θεωρέω: смотреть (в качестве зрителя), видеть, обозревать, наблюдать.
+
+Сущ. Θόρυβος: шум, возмущение, смятение, мятеж, замешательство.
+
+Гл. κλαίω (прич./дееприч.): плакать, рыдать, оплакивать.
+
+Гл. ἀλαλάζω (прич./дееприч.): кричать, испускать крик (радости или горя), вопиять; (о звуках) раздаваться, звучать.
+
+В доме Иаира уже начался традиционный "плач" по умершей: взволнованный шум и рыдания при активном участии профессиональных плакальщиц (ср. Иер. 9:17; Ам. 5:16). Иисус, войдя в дом, обратился ко всем этим людям со словами: Что смущаетесь (в значении "Почему вы охвачены смятением?") и плачете? Девица не умерла, но спит. Имел ли Он в виду, что она впала в бессознательное состояние? Так или иначе, родственники, друзья и плакальщицы с насмешкой восприняли Его слова (Лук. 8:53), ведь они не сомневались, что девочка умерла.
diff --git a/mrk/05/39.md b/mrk/05/39.md
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+# Иисус вошёл и сказал им: «Почему скорбите и плачете? Ребёнок не умер, но спит»
+
+καὶ εἰσελθὼν λέγει αὐτοῖς· τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. - "и, войдя, говорит им: "Что шумите и плачете? Ребёнок не умер, но спит"".
+
+Гл. Θορυβέω (пассив): возмущать, приводить в замешательство, поднимать смятение, тревожить; страд. быть в смятении, тревожиться, волноваться.
+
+Гл. κλαίω: плакать, рыдать, оплакивать.
+
+Иисус, войдя в дом, обратился ко всем этим людям со словами: "Что скорбите/смущаетесь (в значении "Почему вы охвачены смятением?") и плачете? Девица не умерла, но спит". Имел ли Он в виду, что она впала в бессознательное состояние? Так или иначе, родственники, друзья и плакальщицы с насмешкой восприняли Его слова (ср. Лк. 8:53), ведь они не сомневались, что девочка умерла. Иисус заговорил о смерти как о сне, подразумевая, что смерть - это некое промежуточное состояние между физической кончиной человека и его последующим воскресением? Однако такой "подход" к смерти нигде в Новом Завете подтверждения не находит (ср. Лк. 23:42-43; 2Кор. 5:6-8; Фил. 1:23-24). Можно предположить, что Иисус в данном случае уподобил смерть сну, от которого девочка "пробудится", в чем и убедятся плачущие. Несомненно одно: Он имел в виду, что состояние дочери Иаира не являлось окончательным и необратимым (Лк. 8:55; Ин. 11:11-14).
diff --git a/mrk/05/40.md b/mrk/05/40.md
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+++ b/mrk/05/40.md
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+# Они смеялись над Ним. Но Он, выгнав всех, взял с собой только отца и мать ребёнка и тех, кто пришёл с Ним. Иисус вошёл в комнату, где лежал ребёнок
+
+καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ’ αὐτοῦ καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον - "И осмеивали Его. Он же, выгнав всех, берёт (с Собой) отца ребенка и мать и тех, кто (были вместе) с Ним, и входит туда, где был ребенок".
+
+Альт. перевод: "Над Ним стали смеяться.Тогда Он, отослав всех, взял отца и мать ребенка и Своих учеников и вошел в комнату, где лежала девочка" (пер. Кулакова).
+
+Гл. καταγελάω: осмеивать, насмехаться.
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
+
+Итак, выслав всех, Иисус берет с Собою отца и мать девицы и бывших с Ним (трех учеников) и входит туда, где лежала девочка.
diff --git a/mrk/05/41.md b/mrk/05/41.md
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+# Талифа куми
+
+Это арамейское предложение, которое Иисус сказал маленькой девочке на ее родном языке. Напишите эти слова с помощью транслитерации для вашего алфавита.
+
+# Взяв ребёнка за руку, Он сказал: «Талифа куми», что означает: «Девочка, тебе говорю: встань»
+
+καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ· ταλιθα κουμ, ὅ ἐστιν μεθερμηνευόμενον· τὸ κοράσιον, σοὶ λέγω, ἔγειρε. - "И взяв руку ребёнка, говорит ей: "Талифа кум, которое есть переводимое (=которое переводится): "Девочка, тебе говорю, вставай"".
+
+Гл. κρατέω (прич./дееприч.): 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Сущ. κοράσιον: девушка, девица, девочка.
+
+Гл. ἐγείρω (императив): поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать.
+
+Взяв девочку за руку, Он говорит ей по-арамейски: (это было простое повеление, а не какое-либо заклинание). Марк перевел его на греческий для своих читателей: "девица… встань", добавив от себя фразу "тебе говорю", чтобы подчеркнуть власть Иисуса над смертью. (Галилеяне в массе своей были двуязычны; Иисус говорил как на арамейском (семитском языке своей матери, близком к древнееврейскому), так и на греческом языке, который был общим во всем греко-римском мире).
diff --git a/mrk/05/42.md b/mrk/05/42.md
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+# Девочка встала и начала ходить. Ей было лет двенадцать. Те, кто видел это, были сильно потрясены
+
+καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει· ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν [εὐθὺς] ἐκστάσει μεγάλῃ - "И тотчас встала девочка и ходила. Она была ведь лет двенадцати. И они изумились тотчас изумлением великим".
+
+Возм. перевод: "И девочка тут же встала и пошла — ей было уже около двенадцати лет. Все были вне себя от изумления" (СРП РБО).
+
+Сущ. κοράσιον: девушка, девица, девочка.
+
+Гл. ξίστημι, ἐξιστά(ν)ω: 1. перех. смещать, выводить (из душевного равновесия), расстраивать, приводить в замешательство; 2. неперех. дивиться, изумляться, приходить в исступление, выходить из себя, лишаться рассудка, растеряться, потерять самообладание.
+
+Сущ. ἔκστασις: экстаз, исступление, транс, изумление, помрачение; часто обозн. состояние, наводимое Богом на человека, когда его сознание полностью или частично отключается.
+
+По повелению Иисуса девица тотчас встала и начала ходить (по-видимому, "резво двигаться", судя по "объяснительному" окончанию фразы: т. к. была лет двенадцати). Отчего родители ее и три ученика пришли в великое изумление (ср. 2:12; 6:51).
diff --git a/mrk/05/43.md b/mrk/05/43.md
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+# Иисус строго повелел им не рассказывать о том, что произошло
+
+Это можно перевести как цитату. Альтернативный перевод: «Он строго приказал им: «Никто не должен знать об этом!» или «Он строго распорядился: «Не говорите никому о том, что я сделал!»
+
+# Иисус строго повелел им не рассказывать о том, что произошло. А затем сказал, чтобы девочке дали поесть
+
+καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν - "И (Он) повелел/приказал им многое, чтобы никто не узнал этого (т. е. что произошло), и (Он) сказал, чтобы дали ей (девочке) поесть".
+
+Альт. перевод: "но Иисус строго наказал: «Пусть никто не знает об этом»,– а девочку велел покормить" (пер. Кулакова).
+
+Гл. διαστέλλω: 1. разделять, различать; 2. ср. з. повелевать, приказывать, заповедовать, распоряжаться, запрещать, поручать.
+
+δοθηναι (пассивный залог) от δίδωμι: давать, отдавать, подавать, выдавать, раздавать, наделять, уступать, позволять. С пассивным залогом: было дано.
+
+Гл. φάγομαι: есть, вкушать, пожирать.
+
+Следуют два повеления Иисуса.
+
+Во-первых, Он строго приказал им (присутствовавшим при воскрешении девочки) хранить полное молчание о произошедшем. Всё по той же причине, что не желал привлекать к Себе людей "демонстрацией" чудес - из-за их неверной реакции на них (см. толкование на 1:43-45).
+
+Второе повеление - чтобы девочке дали поесть - свидетельствовало, что Иисус вернул ей "доброе здоровье". Её возвращенное к физической жизни тело, только что вышедшее из состояния смерти, нуждалось в физическом подкреплении (в еде). В этом - отличие тела, воскресшего на время, от "тел воскресения", которые люди обретут, чтобы войти в них в вечность (1Кор. 15:35-37).
diff --git a/mrk/05/intro.md b/mrk/05/intro.md
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+#### Возможные трудности при переводе этой главы
+
+##### «Талифа куми»
+
+Слова «Талифа куми» ([Mк.5:41](../../mrk/05/41.md)) написаны на арамейском языке. Марк написал их так, как они звучали, а затем перевел их.
diff --git a/mrk/06/01.md b/mrk/06/01.md
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+# Связующее утверждение:
+
+Иисус возвращается в свой родной город, где его не принимают.
+
+# Иисус ушёл оттуда и пришёл в Свой родной город. За Ним шли Его ученики.
+
+Καὶ ἐξῆλθεν ἐκεῖθεν καὶ ἔρχεται\* εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. - "И Он вышел оттуда и приходит\* в отечество Его, и следуют за Ним ученики Его".
+
+* В более поздних греч. рукописях здесь так: "(Он) пришёл".
+
+Сущ. πατρίς: отечество, родина.
+
+Из Капернаума Иисус пошел в Свой родной город Назарет (1:9-24), расположенный примерно в 35 км. на юго-запад от Капернаума. Раньше Он уже служил там (Лк. 4:16-30). Вместе с Ним пошли и Его ученики, как это обычно бывало у иудейских раввинов, которых повсюду сопровождали их ученики. Иисус возвращался теперь в этот город ради общественного служения, цель которого была и в подготовке учеников к их собственному общественному служению в будущем (Мк. 6:7-13).
diff --git a/mrk/06/02.md b/mrk/06/02.md
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+# Когда наступила суббота, Иисус начал учить в синагоге. Многие, кто слышал Его, с изумлением говорили: «Откуда у Него это? Что за мудрость Ему дана? И как такие чудеса совершаются Его руками?
+
+καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ, καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες· πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ\*, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι\*\* - "И при наступлении субботы (Он) начал учить в синагоге. И многие, слушая, были поражены/поражались, говоря: "Откуда у Этого это? И какая мудрость, данная Этому\*, и силы/чудеса такие через руки Его осуществляющиеся/исходящие"!
+
+* В поздних греч. рукописях здесь так: "Ему";
+
+В поздних греч. рукописях здесь так: "осуществляются".
+
+Альт. перевод: "Наступила суббота, и Он начал учить в синагоге, и многие из тех, кто слушал Его, с удивлением спрашивали: «Откуда всёэто у Него? Что за мудрость дана Ему, и как может Он творить такие чудеса"? (пер. Кулакова)
+
+Гл. διδάσκω: учить, обучать, научать, поучать, наставлять.
+
+εξεπλήσσοντο (пассивный залог) от ἐκπλήσσω: действ. ошеломлять, поражать, удивлять, изумлять; страд. поражаться, удивляться, изумляться. С пассивным залогом: были поражены.
+
+δοθεισα (причастие в пассивном залоге) от δίδωμι: давать, отдавать, подавать, выдавать, раздавать, наделять, уступать, позволять. С причастием в пассивном залоге: дан, данный.
+
+Сущ. δύναμις: 1. сила, мощь, крепость, могущество.
+
+Итак, когда наступила суббота, Иисус начал служить в синагоге (ср. 1:21), по-видимому, объясняя Закон и Писания пророков. И многие слышавшие это с изумлением слушали Его. Но некоторые из них с сомнением задавались вопросами: а) Откуда у Него всё это? (т. е. то, как Он учит); б) Что за премудрость дана Ему (букв.: "Этому")? и в) Как такие чудеса совершаются Его руками? На все эти вопросы могло быть только два ответа: это было дано Ему или от Бога или от сатаны (ср. 3:22).
diff --git a/mrk/06/03.md b/mrk/06/03.md
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+# Разве Он не плотник, сын Марии, брат Иакова, Иосии, Иуды и Симона? Разве не здесь, среди нас, Его сёстры?» - и не верили Ему.
+
+οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ - "Разве не Этот есть плотник, сын Марии и брат Иакова и Иосифа и Иуды и Симона? И разве не есть/живут сёстры Его здесь у нас? И (они) разуверялись (соблазнялись) в Нем"?
+
+Сущ. τέκτων: плотник.
+
+εσκανδαλίζοντο (пассивный залог) от σκανδαλίζω: 1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения; 2. оскорблять, раздражать, обижать, задевать, возмущать. С пассивным залогом: были разуверены.
+
+Несмотря на Его впечатляющие слова и дела Иисуса, Сам Он казался им слишком обычным. Под вопросом "Не плотник ли Он?" подразумевалось: "Разве Он не такой же простой работяга, как все мы?" Ведь все Его родственники - мать, братья и сестры - были знакомы жителям Назарета; все они были простыми людьми. Фраза же "сын Марии" звучала откровенно насмешливо, так как по иудейскому обычаю мужчину не принято было называть "сыном матери", даже если его мать была вдовой (Суд. 11:1-2; Ин. 8:41; 9:29). В этих словах мог таким образом таиться намек на известные им необычные обстоятельства Его рождения. Братья и сестры Иисуса (Мк. 3:31-35), скорее всего, были детьми Иосифа и Марии, родившимися после Иисуса, а не детьми Иосифа от предыдущего брака; едва ли подразумевались тут и двоюродные братья и сестры Христа. Иаков позже стал руководителем первой церкви в Иерусалиме (Деян. 15:13-21); он же - автор послания Иакова (Иак. 1:1). Иуда - это, по-видимому, тот, кто написал Послание Иуды (Иуд. 1:1). Ничего не известно об Иосифе/Иосии и Симоне, а также о сестрах Иисуса. Об Иосифе (отце) же не упоминается здесь, возможно, потому, что его к тому времени уже не было в живых.
diff --git a/mrk/06/04.md b/mrk/06/04.md
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+# Иисус сказал им: «Не бывает пророк без чести, разве только в своём народе, у родственников и в своём доме».
+
+καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ - "И говорил им Иисус, что: "Не есть пророк презренный/пренебрегаемый, если (только) не в его отечестве и в/среди родственниках его и в доме его".
+
+Смысловой перевод стиха: "И сказал им Иисус: пророк везде почитается, кроме своего отечества/родины, среди своей родни и в своем доме".
+
+Прил. ἄτιμος: бесчестный, бесславный, непочитаемый, неуважаемый, пренебрегаемый.
+
+Прил. συγγενής: родной, родственный; как сущ.: родственник, родственница, сродник.
+
+Сущ. οἰκία: дом, домашний очаг, семейство, дворец (цезаря).
+
+# Не бывает пророк без чести, разве
+
+Это предложение использует двойное отрицание для создания акцента на положительном эквиваленте. Альтернативный перевод: «Пророк всегда почитаем, кроме» или «Единственное место, где пророк не удостаивается чести». (См.: [[rc://*/ta/man/translate/figs-doublenegatives]])
+
+Поскольку жители Назарета хорошо, как они полагали, знали Иисуса и не могли найти логического объяснения ни Его мудрости, ни чудесной силе, они соблазнялись о Нем (в значении "испытывали недоумение", "не желали принять Его"; см. также толкование на Мк. 14:27); другими словами, они не могли поверить, что Он и есть Помазанник/Мессия Божий. Иисус на это их неприятие откликнулся поговоркой о том, что пророк не имеет чести… только в отечестве своем. Он уподобился в этой ситуации ветхозаветным пророкам (ст. 15 и 8:28), чьи слова, как и они сами, зачастую осмеивали и отвергали именно те, кто знали их лучше других.
diff --git a/mrk/06/05.md b/mrk/06/05.md
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+++ b/mrk/06/05.md
@@ -0,0 +1,9 @@
+# И не мог Иисус совершить там никакого чуда. Только на некоторых больных возложил руки и исцелил их.
+
+καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν. - "И не мог Он там сотворить/сделать никакую силу/чудо, если (=разве что) не [на] немногих немощных, возложив руки, (Он) исцелил".
+
+Прил. ἄρρωστος: слабый, хилый, болезненный/больной.
+
+Гл. Θεραπεύω: 1. исцелять, врачевать, вылечивать; 2. служить.
+
+Из-за упорного неверия жителей Назарета Иисус не мог совершить там никакого чуда; только на немногих больных, возложив руки, исцелил их (см. 5:23). Это, конечно, не означало, что Его сила не могла быть явлена в Назарете, но, как свидетельствуют факты (например, случай с женщиной, страдавшей кровотечением), эта сила проявлялась только по вере (в Него). В Назарете лишь немногие больные обратились к Нему с верой и получили исцеление. Неверию большинства жителей Назарета, их нежеланию поверить, что Его мудрость и сила - от Бога, удивлялся даже Сам Иисус. Насколько известно, больше Он никогда не приходил в Назарет.
diff --git a/mrk/06/06.md b/mrk/06/06.md
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+++ b/mrk/06/06.md
@@ -0,0 +1,15 @@
+# Он удивлялся их неверию. Потом Он ходил и учил по близлежащим селениям.
+
+καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. - "И (Он) удивлялся из-за неверия их. И (Он) обходил сёла/селения вокруг, уча".
+
+Гл. Θαυμάζω: удивляться, изумляться, поражаться, дивиться, недоумевать.
+
+Гл.  περιάγω: 1. перех.водить с собой, т .е. иметь спутником; 2. неперех. обходить, ходить туда и сюда, блуждать.
+
+Сущ. κώμη: селение, деревня, поселок.
+
+Нар. κύκλῳ: кругом, вокруг; употр. также. как прил. окрестный.
+
+Гл. διδάσκω (прич./дееприч.):** **учить, обучать, научать, поучать, наставлять
+
+Жители этого города - символ духовной слепоты всего Израиля. Их отказ поверить в Иисуса Христа предвозвещал то, с чем предстояло столкнуться в скором будущем двенадцати ученикам Иисуса (см. 6:7-13), и то, с чем и сегодня сталкиваются, испытывая горестное чувство, читатели Евангелия от Марка.
diff --git a/mrk/06/07.md b/mrk/06/07.md
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@@ -0,0 +1,23 @@
+# Общая информация:
+
+Третий основной раздел этого Евангелия структурно начинается так же, как и первые два (ср. 6:6б с 1:14-15 и 3:7-12, а 6:7-34 с 1:16-20 и 3:13-19), однако заканчивается не сообщением об отвержении Иисуса (3:6; 6:1-6а), а тем, что Петр исповедует Его Мессией (8:27-30). В этот период Своего служения Иисус особое внимание уделял наставлению учеников. Перед лицом растущей оппозиции Он открывал им и словом и делом, Кем в действительности является. Большую часть времени (в этот период) Он провел за пределами Галилеи.
+
+# Связующее утверждение:
+
+Иисус посылает своих учеников группами по двое, чтобы они проповедовали и исцеляли.
+
+# Иисус созвал двенадцать учеников и стал посылать их по двое, дав им власть над нечистыми духами.
+
+Καὶ προσκαλεῖται τοὺς δώδεκα καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων - "И подзывает двенадцать и (Он) начал их посылать/отправлять два по два, и (Он) давал им власть над духами нечистыми".
+
+Гл. προσκαλέομαι: звать, призывать, подзывать, созывать.
+
+Числ. δώδεκα: двенадцать.
+
+ήρξατο от ἄρχομαι: начинать.
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Расширяя на этот раз масштабы Своего служения, Иисус, призвав двенадцать, начал посылать (от греч. апостелло; см. 3:14) их по два (обычная практика в древней Иудее; отправившись по двое, апостолы, очевидно, пошли в шести разных направлениях; кроме того, куда бы они ни пришли, "обретали силу" достоверных свидетелей с точки зрения Закона - 11:1; 14:13; Ин. 8:17; Втор. 17:6; 19:15). Двенадцать учеников были полномочными представителями Христа - в соответствии с иудейским принципом "шлахим", по которому лицо, представлявшее человека, отождествлялось с ним самим (Мф. 10:40). Ученикам надлежало исполнить особое поручение, после чего дать отчет о его исполнении (Мк. 6:30); необычные условия (ст. 8-11), которые поставил им при этом Иисус, относились только к этому конкретному случаю. Иисус дал им власть над нечистыми духами. То есть силу изгонять бесов - для подтверждения истинности их проповеди (см. 1:15 и 6:13).
diff --git a/mrk/06/08.md b/mrk/06/08.md
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+++ b/mrk/06/08.md
@@ -0,0 +1,21 @@
+# Иисус повелел им ничего, кроме одного посоха, не брать с собой в дорогу: ни сумку, ни хлеб, ни денег в поясе,
+
+καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν, - "и (Он) приказал им, чтобы ничего они (не) брали в дорогу, если не(=кроме) посох только, не хлеб, не суму, в не пояс медь,"
+
+Гл. παραγγέλλω: приказывать, заповедовать, повелевать, наставлять, увещевать.
+
+Гл. αἴρω: 1. поднимать, подбирать; 2.удалять, уносить, забирать, снимать, отнимать; 3. нести, брать.
+
+Сущ. ῥάβδος: палка, трость, розга, посох, жезл.
+
+Сущ. πήρα: сума, дорожная сумка, котомка.
+
+Сущ.  ζώνη: пояс, ремень. В древности было принято держать мелкие монеты в поясе (ср. Мф. 10:9).
+
+Сущ. χαλκός: медь, медные деньги.
+
+# и хлеб
+
+Здесь «хлеб» - это синекдоха для обозначения еды в целом. Альтернативный перевод: «ни еды». (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+Особый характер этой миссии - (после той подготовки, которую дал апостолам Иисус) - требовал, чтобы они пустились в путь налегке. Они могли взять с собой только посох и обуться в простую обувь (в обычные для того времени сандалии). Но они не должны были брать с собою ни сумы (подразумевался дорожный мешок для съестных припасов, а не нищенская сума, ни хлеба (т. е. никакой еды), ни меди в поясе (мелкие медные монетки, которые носили в дорожных поясах), ни двух одежд (речь шла о "лишней" одежде, которой укрывались на ночь, см. ст. 9). Другими словами, им следовало положиться на Бога, Который позаботится о пище и ночлеге для них, расположив сердца их соотечественников к оказанию им гостеприимства.
diff --git a/mrk/06/09.md b/mrk/06/09.md
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+# но надевать простую обувь и не брать сменную одежду.
+
+ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε\* δύο χιτῶνας. - "Но обув сандалии, и не наденьте\* два хитона".
+
+* В более поздних греч. рукописях здесь так: "надеть".
+
+Возм. перевод: "Сандалии они могли носить, но не должны были брать одежды на смену" (пер. Кулакова).
+
+Гл. ὑποδέω (пасс. прич./дееприч.): подвязывать (на ногу), обувать, обуваться.
+
+Гл. ενδυω: одеваться, надевать одежду.
+
+Сущ. χιτών: 1. хитон (нижняя одежда, преимущественно из льняной ткани, поверх которой обычно надевалась верхняя одежда); 2. одежда, платье.
+
+Любопытно, что оговорка относительно "посоха" и "простой обуви" имеется только в Евангелии от Марка. Из Мф. 10:9-10 следует, что то и другое было Иисусом запрещено, а из Лк. 9:3 - что не разрешено было брать посоха. Но надо заметить, что Матфей употребляет при этом греч. гл. ктаомаи (букв: "приобретать"), а не "брать", и это, возможно, означает, что ученикам не следовало "приобретать" сандалий или посохов "про запас", а ограничиться лишь тем, что было у них на ногах и в руках. Но Лука говорит: "ничего не берите на дорогу: ни посоха" (в этом контексте мог подразумеваться лишний посох); у Марка же читаем: "и заповедал/приказал им ничего не брать в дорогу, кроме одного посоха" - т. е., вероятно, та же мысль, что следует ограничиться одним посохом. Евангелисты, по-видимому, выделяли разные аспекты в наставлениях Иисуса.
diff --git a/mrk/06/10.md b/mrk/06/10.md
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+++ b/mrk/06/10.md
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+# Иисус сказал им: «Если войдёте в какой-нибудь дом, оставайтесь в нём до тех пор, пока не уйдёте из той местности.
+
+καὶ ἔλεγεν αὐτοῖς· ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν - "И (Он) говорил им: "Где/куда если войдёте в дом, там оставайтесь, пока [не] выйдите оттуда".
+
+Гл. εἰσέρχομαι: входить.
+
+Гл. μένω: 1. перех.: ждать, ожидать; 2. неперех.: оставаться, пребывать, жить, быть.
+
+Гл. ἐξέρχομαι: выходить, уходить.
+
+# Иисус сказал им
+
+Или: «Иисус сказал двенадцати».
+
+Войдя в дом по приглашению хозяев (в какой бы город или селение они ни пришли) апостолы должны были оставаться в нём всё время, пока не уйдут из этого места, сделав этот дом "базой" своего служения. Им не следовало рассчитывать на гостеприимство многих людей, либо искать более удобного для себя пристанища.
diff --git a/mrk/06/11.md b/mrk/06/11.md
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+++ b/mrk/06/11.md
@@ -0,0 +1,23 @@
+# А если в какой-либо местности вас не примут и не будут вас слушать, то, уходя оттуда, стряхните пыль с ваших ног. Это будет свидетельством против них».
+
+καὶ ὃς\* ἂν τόπος μὴ δέξηται\* ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς***** - "И \*какое если место не примет\* вас, и не услышит вас (т. е. считаться с вами), выходя оттуда, стряхните пыль от ног ваших, во свидетельство им*".
+
+ В более поздних греч. рукописях здесь так: "сколькие если не примут вас".
+
+* В более поздних греч. рукописях здесь добавление: "...Аминь (=истинно) говорю Вам, терпимее будет Содому или Гоморре в день суда, чем городу тому".
+
+Альт. перевод: "А если в каком-то месте вас не примут и не станут слушать, то, уходя оттуда, даже пыль с ног отряхните. Пусть это служит им предупреждением" (СРП РБО).
+
+Гл. δέχομαι: 1. принимать, получать; 2. взять; 3. понимать, соглашаться.
+
+Гл. ἀκούω: 1. слышать, слушать; 2. выслушивать, прислушиваться, внимать, понимать; 3. слушаться, повиноваться; 4. услышать, узнавать; 5. страд. слыть, считаться.
+
+εκπορευόμενοι (деепричастие) от ἐκπορεύομαι: выходить, уходить, удаляться, отправляться. С деепричастием: выходя.
+
+Гл. ἐκτινάσσω: отряхивать.
+
+Сущ. χόος, χοῦς: пыль, земля, прах.
+
+Сущ. μαρτύριον:** **свидетельство, доказательство, подтверждение, удостоверение
+
+К тому, что их отвергнут, не станут слушать, апостолы должны были быть готовы. "И если кто не примет вас и не будет слушать вас" (в доме ли, в синагоге ли, в селе или городе) то, выходя оттуда, отрясите прах от ног ваших". Набожные иудеи обычно поступали так, покидая местность, где жили язычники, чтобы показать, что не имеют с ними ничего общего. И если так же поступили бы ученики Иисуса, то тем они дали бы понять иудеям, не пожелавшим слушать их, что те - не лучше язычников. Сделать это следовало во свидетельство (ср. 1:44; 13:9) против отвергающих Благую Весть о Царстве Божьем. Своим символическим жестом ученики должны были дать им понять, что свою обязанность по отношению к ним они уже выполнили, и те будут теперь отвечать перед Самим Богом (ср. Деян. 13:51; 18:6). Возможно, некоторых это побудило бы задуматься и даже покаяться. Слова о Содоме и Гоморре в самых ранних греческих манускриптах Евангелия от Марка отсутствуют (ср. Мф. 10:15).
diff --git a/mrk/06/12.md b/mrk/06/12.md
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@@ -0,0 +1,13 @@
+# Они пошли и проповедовали о покаянии,
+
+Καὶ ἐξελθόντες ἐκήρυξαν\* ἵνα μετανοῶσιν, - "И выйдя, они возвестили\*, чтобы они каялись".
+
+* В поздних греч. рукописях так: "они возвещали/проповедовали".
+
+Гл. ἐξέρχομαι (прич./дееприч.): выходить, уходить.
+
+Гл.  κηρύσσω: проповедовать, провозглашать, разглашать, возвещать.
+
+Гл. μετανοέω: передумывать, каяться, менять мнение, вразумляться, покаяться, раскаиваться.
+
+Повинуясь Учителю, Двенадцать пошли и проповедовали необходимость покаяния (ср. 1:4, 14-15), они изгоняли многих бесов (ср. 1:32-34,39) и многих больных… исцеляли (см. ст. 13. ср 3:10). Будучи учениками и представителями Иисуса (ср. 6:7; 9:37), они усвоили, что Его сила простирается и за пределы того места, где Он лично находится. Так что теперь о "приближении Царства Божьего" свидетельствовало и их служение (см. 1:15).
diff --git a/mrk/06/13.md b/mrk/06/13.md
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--- /dev/null
+++ b/mrk/06/13.md
@@ -0,0 +1,17 @@
+# изгоняли многих демонов, многих больных мазали маслом и исцеляли.
+
+καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον - "И демонов многих (они) изгоняли, и мазали маслом многих немощных и (они) исцелялись".
+
+Гл. ἐκβάλλω:** **выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
+
+Гл. ἀλείφω: мазать, помазать, натирать; гл. ἀλείφω говорит о любом помазании (для украшения, для лечения и т. д.),
+
+Сущ. ἔλαιον: масло (оливковое), елей.
+
+Прил. ἄρρωστος: слабый, хилый, болезненный.
+
+# изгоняли многих демонов
+
+Возможно, будет полезно указать, что они изгоняли демонов из людей. Альтернативный перевод: «Они ... изгоняли многих демонов из людей». (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+Только Марк пишет о том, что ученики мазали больных маслом. Оливковое масло служило им и целительным средством (Лк. 10:34; Иак. 5:14), и символом того, что действовали они не своей силой, но - властью и силой Иисуса.
diff --git a/mrk/06/14.md b/mrk/06/14.md
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+++ b/mrk/06/14.md
@@ -0,0 +1,22 @@
+# Связующее утверждение:
+
+Когда Ирод услышал о чудесах Иисуса, он забеспокоился, думая, что кто-то воскресил Иоанна Крестителя из мертвых. (Ирод приказал убить Иоанна Крестителя.)
+
+# Услышал об Иисусе и царь Ирод, так как имя Иисуса уже стало известным. Одни говорили, что это Иоанн Креститель воскрес из мёртвых, и поэтому у Него есть сила совершать такие чудеса.
+
+Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον _ὅτι Ἰωάννης ὁ βαπτίζων_* ἐγήγερται ἐκ νεκρῶν καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ - "И услышал (об этом) царь Ирод, явное ведь сделалось (=потому что стало известно) имя Его, и (они) говорили, что: "Иоанн Крестящий__ воскрес из мертвых и поэтому действуют силы в Нём".
+
+* Альт. перевод: "Тем временем услышал обо всем царь Ирод: имя Иисуса стало повсюду известно; говорили, что это Иоанн Креститель встал из мертвых и потому в Нем такая сила" (СРП РБО).
+* В поздних греч. рукописях вм. "они говорили" стоит "он говорил".
+
+В поздних греч. рукописях вм. "Крестящий" - "Креститель".
+
+Прил. φανερός: видимый, явный, открытый, известный, очевидный.
+
+εγήγερται (пассивный залог) от ἐγείρω - поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. С пассивным залогом: был воскрешен.
+
+Гл. ἐνεργέω: действовать, делать, производить, совершать, содействовать.
+
+Сущ. δύναμις: сила, мощь, крепость, могущество.
+
+Слух о чудотворной деятельности Иисуса и Его учеников в пределах Галилеи дошёл и до Ирода Антипы I, сына Ирода Великого. Ирод Антипа был "четвертовластником": он управлял четвертой частью царства своего отца, а именно - Галилеей и Переей, под эгидой Рима; было это с 4 г. до Р. Х. по 39 г. по Р. Х. (ср. Мф. 14:1; Лк. 3:19; 9:7). Собственно, официально он царем и не был, но Марк прибегает к этому титулу, говоря о нем, вероятно, потому, что именно так в народе называли этого исполненного амбиций правителя.
diff --git a/mrk/06/15.md b/mrk/06/15.md
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index 00000000..e1c0e241
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+++ b/mrk/06/15.md
@@ -0,0 +1,11 @@
+# Некоторые говорили, что это Илия. А другие говорили, что это такой же пророк, как древние пророки.
+
+ἄλλοι δὲ ἔλεγον ὅτι Ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης\* ὡς εἷς τῶν προφητῶν - "Другие же говорили, что: "Илия Он есть", другие же (третьи) говорили, что: "Пророк\* (Он), как один из пророков".
+
+* В более поздних греч. рукописях так: "Пророк Он есть или".
+
+Прил. ἄλλος: другой, иной, прочий; ἄλλος говорит о другом предмете, но одного типа.
+
+Сущ. προφήτης: пророк.
+
+В Мк. 6:14б-15 представлены три разных мнения относительно творившего чудеса Иисуса: одни называли Его Иоанном Крестителем (1:4-9), который воскрес из мертвых; другие говорили: это - Илия (Мал. 3:1; 4:5-6); а третьи, что это - пророк (подразумевая возобновление прерванной чреды израильских пророков).
diff --git a/mrk/06/16.md b/mrk/06/16.md
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index 00000000..44bbc1bf
--- /dev/null
+++ b/mrk/06/16.md
@@ -0,0 +1,17 @@
+# Когда Ирод услышал это, то сказал: «Это Иоанн, которого я обезглавил. Он воскрес из мёртвых».
+
+ἀκούσας δὲ ὁ Ἡρῴδης ἔλεγεν· ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, \*οὗτος ἠγέρθη\*. - "Услышав же Ирод, говорил: "Которого я обезглавил Иоанна, \*этот был воскрешён\*".
+
+*В более поздних греч. рукописях выделенная через \ фраза звучит так: "Этот есть: он был воскрешён из мёртвых".
+
+Альт. перевод: "А Ирод, услышав это, сказал: «Это Иоанн, которого я обезглавил, это он воскрес!»" (пер. Кулакова)
+
+Гл. ἀποκεφαλίζω: обезглавливать, отсекать голову.
+
+Гл.  ἐγείρω (пассив):** **поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать.
+
+# которого я обезглавил
+
+Здесь Ирод использует местоимение «я» для обозначения себя. Слово «я» - это метоним, обозначающий солдат Ирода, которым он отдал приказ казнить Иоанна. Альтернативный перевод: «Которого я приказал обезглавить». (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Ирод, мучимый совестью, разделял первое мнение: что Иисус - это тот человек, которого он обезглавил, т. е. Иоанн Креститель. Он думал, что Иоанн воскрес и теперь совершает чудеса. Далее, в ст. 17-29 Марк возвращается к событиям прошлого, чтобы объяснить сказанное в ст. 16.
diff --git a/mrk/06/17.md b/mrk/06/17.md
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--- /dev/null
+++ b/mrk/06/17.md
@@ -0,0 +1,39 @@
+# Общая информация:
+
+В ст. 17 автор начинает приводить информацию об Ироде, и почему он обезглавил Иоанна Крестителя. (См.: [[rc://*/ta/man/translate/writing-background]])
+
+Этот раздел Марк вводит не только для "развертывания" 1:14 и пояснения 6:16; ведь то, что он пишет тут, - это в сущности "рассказ о страстях" предтечи Иисуса, который предвозвестил Его страдания и смерть. Евангелист акцентирует внимание на том, что сделали Иоанну Ирод и Иродиада. Возможно, приводимые Марком Подробности должны были пробудить в читателях мысли и о другой "параллели", а именно - о конфликте Илии с Иезавелью, поскольку позднее Иисус назовет Иоанна "Илией" (9:11-13).
+
+# Ранее этот Ирод схватил Иоанна и бросил его в тюрьму из-за Иродиады, жены своего брата Филиппа, на которой Ирод женился.
+
+Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάννην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν - "Сам ведь Ирод, послав, схватил Иоанна и связал его в тюрьме из-за Иродиады, жены Филиппа, брата его, потому что её взял (себе) в жены".
+
+Альт. перевод: "Ведь в свое время Ирод послал схватить Иоанна и, связав, броситьего в темницу. Случилось это всё из-за Иродиады, бывшей жены Филиппа, брата Ирода, на которой он женился" (пер. Кулакова).
+
+Гл. κρατέω: 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Гл. δέω: 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы. Согласно Иосифу Флавию, Иоанн был заключен в крепость Махаер (Иудейские древности, 18:119).
+
+Гл. γαμέω: жениться, выйти замуж, вступать в брак.
+
+# Ирод схватил Иоанна и бросил его в тюрьму
+
+Альт. перевод: «Ирод приказал арестовать Иоанна и посадить его в тюрьму». (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# схватил
+
+Или: «приказал схватить».
+
+# из-за Иродиады
+
+Или: «по причине Иродиады»
+
+# жены своего брата Филиппа
+
+Или: «жены его брата Филиппа». Брат Ирода Филипп - это не тот же Филипп, который был евангелистом в книге Деяний, и не тот Филипп, который был одним из двенадцати учеников Иисуса. (См.: [[rc://*/ta/man/translate/translate-names]])
+
+# на которой Ирод женился
+
+Или: «потому что Ирод женился на ней».
+
+Марк объясняет, что Ирод самолично приказал схватить Иоанна и заключил его в темницу. (Об этой темнице упоминает историк Иосиф Флавий, говоря, что она находилась во дворце-крепости, высившемся на северо-восточном берегу Мертвого моря.) А сделал это Ирод из-за Иродиады, тщеславной женщины, своей второй жены.
diff --git a/mrk/06/18.md b/mrk/06/18.md
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+++ b/mrk/06/18.md
@@ -0,0 +1,7 @@
+# Иоанн говорил ему: «Нельзя тебе жить с женой твоего брата».
+
+ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου. - "говорил ведь Иоанн Ироду, что: "Не позволяется тебе иметь жену брата твоего"
+
+Гл. ἔξεστι (инфинитив): (воз)можно, разрешается, позволительно.
+
+Первой женою Ирода была дочь арабского царя Ареты IV. Но потом он влюбился в свою двоюродную племянницу Иродиаду (дочь своего сводного брата Аристобула), бывшую замужем за другим сводным братом Ирода - Филиппом (у них была дочь Саломея). (Брат означает здесь именно "сводный брат", т. е. брат по отцу или по матери.) Таким образом, Иродиаде Филипп (как и Ирод) приходился как бы дядей. Ирод развелся со своей женой, а Иродиада - со своим мужем Филиппом (не путать с тем Филиппом, о котором упоминается в Лк. 3:1!), и они поженились. Иоанн же постоянно обличал Ирода за этот незаконный брак (Лев. 18:16; 20:21).
diff --git a/mrk/06/19.md b/mrk/06/19.md
new file mode 100644
index 00000000..9ecb76ac
--- /dev/null
+++ b/mrk/06/19.md
@@ -0,0 +1,9 @@
+# Иродиада злилась на Иоанна и хотела его убить, но не могла,
+
+ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο· - "Иродиада же имела [гнев] а него и хотел его убить, и не могла".
+
+Гл. Θέλω: желать, хотеть, любить.
+
+Гл. ἀποκτείνω (инф.):** **убивать, умерщвлять, (по)губить, уничтожать.
+
+Иродиада затаила злобу на Иоанна за его дерзкие, как ей казалось, обличения. Она не хотела удовлетвориться тем, что царь заключил Иоанна в темницу, но желала убить его, однако, не могла этого сделать, т. к. Ирод боялся Иоанна (речь, пожалуй, идет о суеверном страхе), зная, что он - праведник. Можно думать, что между Иродом и Иоанном был достигнут своеобразный компромисс: царь "защитил" (берёг) Крестителя от Иродиады тем, что посадил его в темницу.
diff --git a/mrk/06/20.md b/mrk/06/20.md
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--- /dev/null
+++ b/mrk/06/20.md
@@ -0,0 +1,19 @@
+# потому что Ирод боялся Иоанна, зная, что он праведный и святой человек, и охранял его. Ирод с удовольствием слушал его и, слушаясь его, многое делал.
+
+ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει\*, καὶ ἡδέως αὐτοῦ ἤκουεν. - "ведь Ирод боялся Иоанна, зная, что он человек праведный и святой, и сохранял его, и послушавший его многое (=много слушая его) недоумевал\*, и охотно его слушал".
+
+* В более поздних греч. рукописях здесь вм. "недоумевал" - "делал"!
+
+Альт. перевод: "Ведь Ирод боялся Иоанна, он знал, что Иоанн — праведный и святой человек, и берег его. Ему нравилось слушать его, хотя эти речи и приводили царя в сильное смущение" (СРП РБО).
+
+Гл.  συντηρέω: сохранять, сберегать, хранить, беречь.
+
+Гл. ἀπορέω: недоумевать, быть в затруднении илив смущении; ср.з. растеряться, сомневаться.
+
+Нар. ἡδέως:** **охотно, с удовольствием, с наслаждением, радостно.
+
+# Ирод боялся Иоанна, зная
+
+Эти два предложения могут быть связаны по-разному, чтобы более ясно показать, почему Ирод боялся Иоанна. Альт. перевод: «Ирод боялся Иоанна, потому что знал». (См.: [[rc://*/ta/man/translate/writing-connectingwords]])
+
+Несмотря на свой безнравственный образ жизни, Ирод уважал Иоанна Крестителя и тянулся к нему, даже с удовольствием слушал его. (Анализ греческих манускриптов свидетельствует в пользу несколько иного, чем в русском тексте, прочтения предпоследней фразы ст. 20: не "многое делал, слушаясь его", а "слушая его, приходил в замешательство" (такое прочтение и более "оправдано" в контексте всего стиха; ошибка могла вкрасться из-за того, что писцы порой переписывали текст со слуха.) Конфликт, в который Ирод вступил с самим собою, разрываясь между страстью к Иродиаде и почтительным (смешанным со страхом) отношением к Иоанну Крестителю, свидетельствовал о нравственной неустойчивости и слабоволии правителя.
diff --git a/mrk/06/21.md b/mrk/06/21.md
new file mode 100644
index 00000000..63cb812e
--- /dev/null
+++ b/mrk/06/21.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Автор продолжает приводить справочную информацию об Ироде и обезглавливании Иоанна Крестителя. (См.: [[rc://*/ta/man/translate/writing-background]])
+
+# Однажды для Иродиады представился удобный случай, когда Ирод, в честь дня своего рождения, устроил праздничный ужин для своих чиновников, тысяченачальников и для галилейских старейшин.
+
+Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, - "И когда настал удобный день, когда Ирод в день рождения его (=свой) ужин сделал/устроил вельможам его и тысячникам и первым (=знатным) Галилеи,"
+
+Альт. перевод: "Удобный случай представился Иродиаде, когда Ирод в день своего рождения устроил пир для вельмож, военачальников и влиятельных людей Галилеи" (пер. Кулакова)
+
+Прил.  εὔκαιρος: благовременный, своевременный, подходящий, удобный.
+
+Сущ. γενέσια: празднование дня рождения.
+
+Сущ. δεῖπνον: 1. трапеза, ужин, вечеря, обед, пиршество, пир; 2. пища, еда, корм.
+
+Сущ. μεγιστάν: вельможа (приближённый к царскому двору).
+
+Сущ. χιλίαρχος: тысяченачальник (начальник отряда числом в тысячу воинов); позже, командир когорты. Примерно соответствует сегодняшнему майору или полковнику.
+
+Прил. πρῶτος: 1. первый, прежний; 2. начальный, главный, основной, знатнейший; как сущ. начальник.
+
+Наконец-то, для Иродиады представился удобный  случай рассчитаться с Иоанном. Праздновался день рождения Ирода, и на пир были приглашены вельможи, тысяченачальники и старейшины (т. е. самые именитые граждане Галилеи). Как можно предположить из ст. 24-25, Иродиада умышленно послала свою дочь в зал, где пировали, чтобы она своими танцами угодила Ироду. Саломея была зрелой девицей.
diff --git a/mrk/06/22.md b/mrk/06/22.md
new file mode 100644
index 00000000..83a3a38a
--- /dev/null
+++ b/mrk/06/22.md
@@ -0,0 +1,19 @@
+# Дочь Иродиады пришла и, станцевав, угодила Ироду и тем, кто возлежал с ним за трапезой. Тогда царь сказал девушке: «Проси у меня, чего хочешь, и я дам тебе».
+
+καὶ εἰσελθούσης τῆς θυγατρὸς \*αὐτοῦ Ἡρῳδιάδος\* καὶ ὀρχησαμένης ἤρεσεν__* τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις. εἶπεν ὁ βασιλεὺς τῷ κορασίῳ· αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι - "И (когда) вошла дочь _его Иродиада_ и сплясала, понравилась (она) (её танец) Ироду и возлежавшим вместе с ним. Сказал царь девушке:  "Проси (у) меня, что хочешь/желаешь, и дам тебе".
+
+ В более поздних рукописях здесь так: "самой Иродиады"
+
+* В более поздних рукописях вм. "(она) понравилась" дано так: "и понравившейся".
+
+Гл. ὀρχέομαι: плясать, танцевать.
+
+Гл. ἀρέσκω: угождать, удовлетворять, угодничать, доставлять удовольствие.
+
+Гл. συνανάκειμαι: вместе возлежать за столом; прич. ср.з. возлежащий с, сотрапезник.
+
+Сущ. κοράσιον: девушка, девица, девочка.
+
+Гл. αἰτέω: просить, молить, требовать, добиваться.
+
+Её искусный и вызывающий танец возымел успех у Ирода и возлежащих с ним, и царь дал необдуманное хвастливое обещание не пожалеть для неё никакой награды.
diff --git a/mrk/06/23.md b/mrk/06/23.md
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+# Ирод поклялся ей: «Всё, чего ни попросишь у меня, дам тебе, даже до половины моего царства».
+
+καὶ ὤμοσεν αὐτῇ [πολλὰ] ὅ τι ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου. - "и он поклялся ей многое: "Которое что-нибудь (=если о чём-нибудь") если меня попросишь, дам тебе до половины царства моего".
+
+Альт. перевод: "И царь поклялся: — Все тебе дам, чего ни попросишь, до половины царства" (СРП РБО).
+
+Обещание свое царь подтвердил клятвой дать девице всё, чего так у него ни попросит, вплоть до половины… его царства (ср.Есф. 7:2). Фактически "царства" Ирод вообще не имел (см. толкование на Мк. 6:14), и сказанное им было не более чем "красным словцом", что Саломея, конечно, понимала (ср. 3Цар. 13:8).
diff --git a/mrk/06/24.md b/mrk/06/24.md
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+# Она вышла и спросила у своей матери: «Что попросить?» Та ответила ей: «Голову Иоанна Крестителя».
+
+καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς· τί αἰτήσωμαι; ἡ δὲ εἶπεν· τὴν κεφαλὴν Ἰωάννου τοῦ βαπτίζοντος\* - "И, выйдя, (она) сказала матери её (=своей): "Что я попросила бы (=что просить мне)"? Она же сказала: "Голову Иоанна Креститящего\*".
+
+* В более поздних греч. рукописях вм. "Крестящего" стоит "Крестителя".
+
+Саломея, тем не менее, тут же обратилась к своей матери: чего просить? Та, заранее всё обдумав, велела ей просить головы Иоанна Крестителя (вероятно, Иродиада хотела убедиться, что Креститель на самом деле мёртв).
diff --git a/mrk/06/25.md b/mrk/06/25.md
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+# Девушка сразу поспешила к царю и потребовала у него: «Хочу, чтобы ты немедленно дал мне на блюде голову Иоанна Крестителя».
+
+καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα· θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ - "И войдя тотчас с поспешностью к царю, (она) попросила для себя, говоря: "Желаю, чтобы тотчас ты дал мне на блюде голову Иоанна Крестителя".
+
+Сущ. σπουδή: 1. усердие, ревность, старание, забота; 2. поспешность.
+
+Гл. εἰσέρχομαι: входить.
+
+Гл Θέλω: желать, хотеть, любить.
+
+Нар. ἐξαυτῆς: тотчас, теперь же, немедленно.
+
+Сущ. πίναξ: поднос или блюдо, тарелка.
+
+Итак, девица поспешила со своим жутким требованием к царю и сказала то, чему научила её мать. При этом она настаивала на немедленном исполнении своей просьбы ("теперь же"!), чтобы Ирод не смог найти повода уклониться от обещанного. А на  блюде она просила голову, вероятно, "в унисон" с пиршественной, торжественной обстановкой.
diff --git a/mrk/06/26.md b/mrk/06/26.md
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+# Царь сильно опечалился, но из-за клятвы перед теми, кто возлежал с ним за трапезой, не захотел отказывать ей.
+
+καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν - "И очень печальным сделавшись царь из-за клятв и (из-за) возлежащих, не пожелал отказать ей".
+
+Прил. περίλυπος: сильно скорбящий, крайне печальный.
+
+Сущ. ὅρκος (мн. ч.): клятва.
+
+Гл. ἀΘετέω (инф.): 1. отвергать, отказать; 2. отменять, расторгать, делать недействительным; неперех. быть непокорным.
+
+# из-за клятвы перед теми, кто возлежал с ним за трапезой
+
+Содержание клятвы и связь между клятвой и званными гостями могут быть сформулированы яснее. Альт. перевод: «потому что его гости услышали, как он поклялся дать ей все, о чем она ни попросит». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+Просьба Саломеи весьма огорчила Ирода, но не желая нарушать клятву и тем навредить своему престижу в глазах гостей, он не решился ей отказать.
diff --git a/mrk/06/27.md b/mrk/06/27.md
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+# Царь немедленно приказал оруженосцу принести голову Иоанна.
+
+καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ - "и тотчас послав царь надзирателя, приказал принести голову его (т. е. Иоанна). И уйдя, он обезглавил его в тюрьме".
+
+Сущ. σπεκουλάτωρ: охранник, (тело)хранитель (в обязанности этого воина: входили охрана господина и исполнение приговоров).
+
+Гл.  ἐπιτάσσω: повелевать, приказывать.
+
+ενέγκαι (инфинитив) от гл. φέρω: нести, (при)носить, сносить, переносить, приводить.
+
+Гл. ἀποκεφαλίζω: обезглавливать, отсекать голову.
diff --git a/mrk/06/28.md b/mrk/06/28.md
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+# Оруженосец пошёл в тюрьму, отрубил Иоанну голову и принёс её на блюде девушке, а та отдала её своей матери.
+
+καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. - "и (он) принёс голову его на блюде и (он) отдал её девушке, и девушка дала её матери её (=своей)".
+
+Посланный пошел, отсек голову Иоанну в темнице, и принес её на блюде и отдал девице. Она же, в свою очередь, отдала её матери своей… Но хотя Иоанна заставили замолчать, трудно усомниться в том, что его слова продолжали звучать в ушах и в сердце Ирода.
diff --git a/mrk/06/29.md b/mrk/06/29.md
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+++ b/mrk/06/29.md
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+# Когда ученики Иоанна услышали это, то пришли, взяли его тело и положили в гробницу.
+
+καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ - "И, услышав, ученики его (об этом), пришли и взяли труп/тело его и положили его в гробнице".
+
+Гл. αἴρω: 1. поднимать, подбирать; 2. удалять, уносить, забирать, снимать, отнимать; 3. нести, брать.
+
+Сущ. πτῶμα: 1. поражение, несчастье, бедствие; 2. труп, мертвое тело.
+
+Сущ. μνημεῖον:** **(надгробный) памятник, гробница, могила, гроб.
+
+Когда ученики Иоанна Крестителя (ср. Мф. 11:2-6) услышали о его смерти, то пришли, взяли его тело и положили его во гроб.
diff --git a/mrk/06/30.md b/mrk/06/30.md
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+++ b/mrk/06/30.md
@@ -0,0 +1,9 @@
+# Когда апостолы вернулись к Иисусу, то рассказали Ему всё, что делали и чему учили.
+
+Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν - "И собираются апостолы к Иисусу и (они) сообщили (поведали) Ему всё, сколькое (=что) сделали и сколькое (=чему) научили".
+
+Гл. συνάγω: 1. собирать, убирать, захватывать; 2. принимать или приглашать (как гостя); 3. вести, сводить.
+
+Гл. ἀπαγγέλλω: приносить весть, сообщать, доносить, уведомлять, рассказывать, возвещать, объявлять. Гл. διδάσκω: учить, обучать, научать, поучать, наставлять.
+
+Здесь Марк вновь обращается к прерванному повествованию об учениках. Он пишет, что апостолы (как это было запланировано) вновь собрались… к Иисусу и рассказали Ему все, и что сделали, и чему научили, т. е. в первую очередь, о своих "делах", а потом о "словах" - во исполнение изначально данного им поручения (см. ст. 7-13).
diff --git a/mrk/06/31.md b/mrk/06/31.md
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+# Он сказал им: «Пойдёмте одни в пустынное место и немного отдохнём», – потому что приходило и уходило так много людей, что даже и поесть им было некогда.
+
+καὶ λέγει αὐτοῖς· δεῦτε ὑμεῖς αὐτοὶ κατ᾽ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. - "И говорить им: "Идите вы сами отдельно в пустынное место и отдохните немного. Были ведь приходящие и уходящие многие, и даже не поесть они успевали (= они даже не успевали поесть)".
+
+Альт. перевод: "Он говорит им: — А теперь отправляйтесь куда-нибудь в безлюдное место, побудьте там одни и немного отдохните. Действительно, люди непрерывно сменяли друг друга, и им некогда было даже поесть" (СРП РБО).
+
+δεῦτε (наречный императив): сюда!, давайте сюда!, идите сюда!, придите!, пойдем! (мн.ч. от δεῦρο).
+
+Прил.  ἴδιος: свой, собственный, частный, особый, своеобразный.
+
+Прл. ἔρημος: пустынный, пустой, брошенный, покинутый, оставленный; ж.р. употребляется как сущ. пустыня, пустынное место.
+
+Гл. ἀναπαύω: давать покой или отдых (от трудов); ср. з. отдыхать, (ус)покоиться, почивать.
+
+Гл. εὐκαιρέω: иметь досуг, проводить время, иметь (удобное) время, возможность.
+
+Лишь дважды Марк называет учеников "двенадцатью" (см. 3:14 и 6:7) - когда хочет подчеркнуть миссионерский характер их деятельности; "официальным" титулом у него это не звучит. Иисус, выслушав их, посоветовал им немного отдохнуть; это было им крайне необходимо, потому что много было народу, которые, видимо, приходили к ученикам, так что последним и поесть было некогда!  (ср. Мк. 3:20).
diff --git a/mrk/06/32.md b/mrk/06/32.md
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+# И они одни на лодке отправились в пустынное место.
+
+Καὶ ἀπῆλθον \*ἐν τῷ πλοίῳ εἰς ἔρημον τόπον\* κατ᾽ ἰδίαν. - "И они ушли\*в лодке в пустынное место\* отдельно".
+
+*\* В поздних рукописях выделенная через \*\* фраза дана так: "в пустынное место [в] лодке".
+
+Альт. перевод: "Они тайком отправились на лодке в пустынное место" (СРП РБО) или "Тогда они отправились на лодке в пустынное место, чтобы побыть там одним" (пер. Кулакова).
+
+# они одни на лодке отправились
+
+Здесь местоимение «они» включает в себя как апостолов, так и Иисуса.
diff --git a/mrk/06/33.md b/mrk/06/33.md
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@@ -0,0 +1,23 @@
+# Общие замечания:
+
+В этом разделе (6:32 - 8:26) в "фокусе" оказывается тот период служения Иисуса Христа, когда Он неоднократно покидал Галилею, чтобы служить в других местах (6:31; 7:24,31; 8:22). В это время Он являет Своим двенадцати ученикам, а вместе с ними и читателям Евангелия от Марка, всю меру Своей заботы о тех, кого избрал.
+
+# Народ увидел, как они отплывали. Многие узнали их. Люди из всех близлежащих городов побежали туда по берегу и оказались на месте раньше них.
+
+καὶ εἶδον αὐτοὺς ὑπάγοντας _καὶ ἐπέγνωσαν_\* πολλοὶ καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς\*_* - "_И увидели их уходящими\* и узнали\** многие, и пешком из всех городов сбежались там(=туда) и пришли перед ними_**_".
+
+* В поздних греч. рукописях здесь добавление: "толпы".
+
+В поздних греч. рукописях здесь добавление: "их".
+
+*В поздних греч. рукописях здесь добавление: "и сошлись к Нему".
+
+Гл.  ὑπάγω (прич.): уходить, отходить, удаляться, отступать, уплывать.
+
+Нар. πεζῇ: пешком, сухим путем.
+
+Гл.συντρέχω:** **сбегаться, вместе бежать; перен. совместно участвовать.
+
+Гл. προέρχομαι:** **1. идти вперед, продвигаться; 2 предшествовать, идти впереди.
+
+Эти стихи образуют переход от описания успешной миссии учеников к указанию на её результат: толпы народа, последовавшего за ними в отдаленное пустынное место. Особую роль играют в стихах слово "одни" (судя по контексту - "наедине с Иисусом"; здесь греческая фраза-идиома "кат идиан" (см. ст. 32), означающий "частным образом"; ср. 4:34а; 6:31-32; 9:2,28; 13:3) и фраза "в пустынное место" (ср. 1:3-4,12-13,35,45; 6:31-32,35). Место, в которое они отплыли, не названное Марком, было вблизи города Вифсаиды, расположенного на другом берегу реки Иордан, на северо-запад от Галилейского моря (Лк. 9:10). Многие знававшие учеников, догадавшись, куда они направляются, побежали в то место пешком, так что опередили тех, кто плыл. Таким образом, желанный отдых не состоялся из-за массы людей, нуждавшихся в них (Иисусе и учениках).
diff --git a/mrk/06/34.md b/mrk/06/34.md
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+# Когда Иисус вышел из лодки, то увидел множество людей. Он пожалел их, потому что они были как овцы без пастуха, и начал их многому учить.
+
+Καὶ ἐξελθὼν εἶδεν\* πολὺν ὄχλον καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτούς, ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. - "И выйдя, (Он) увидел\* многую толпу и (Он) сжалился над ними, потому что они были, как овцы, не имеющие пастуха, и (Он) начал учить их многое (=многому)".
+
+Альт. перевод: "Иисус, сойдя на берег, увидел великое множество людей и сжалился над ними, ибо были они как овцы без пастыря, и долго учил их" (пер. Кулакова).
+
+Гл. σπλαγχνίζομαι: сжалиться, иметь жалость, умилосердиться, быть движимым состраданием.
+
+# увидел множество людей
+
+Или: «Иисус увидел большую толпу людей».
+
+Иисус, вместо того, чтобы ощутить досаду или раздражение, сжалился, когда снова увидел огромную толпу народа. Охватившее Его чувство сострадания побудило Его помочь им (Мк. 6:39-44). Люди выглядели в Его глазах как овцы, не имеющие пастыря; другими словами, Он видел, как они растеряны и беспомощны, беззащитны и к тому же голодны...
diff --git a/mrk/06/35.md b/mrk/06/35.md
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+# Когда прошло много времени, ученики подошли к Иисусу и сказали: «Здесь пустынное место, а время уже позднее.
+
+Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι ἔρημός ἐστιν ὁ τόπος καὶ ἤδη ὥρα πολλή - "И уже кода было поздно, подойдя к Нему, ученики Его говорили, что: "Пустынное есть это место  и уже час многий (=поздний)".
+
+Фраза Καὶ ἤδη ὥρας πολλῆς γενομένης - букв.: "И уже часа многого случившегося".
+
+Прил. ἔρημος: пустынный, пустой, брошенный, покинутый, оставленный; ж. р. употребляется как сущ.: пустыня, пустынное место.
+
+# Когда прошло много времени
+
+В некоторых переводах говорится, что время было уже позднее. Альтернативный перевод: «Когда было поздно» или «Поздно днем». (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# пустынное место
+
+Это относится к месту, где нет людей. Посмотрите, как вы перевели это в [Mар.6:31](../06/31.md).
diff --git a/mrk/06/36.md b/mrk/06/36.md
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+# Отпусти людей, чтобы они пошли в соседние деревни и селения и купили себе что-нибудь поесть».
+
+ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς \*τί φάγωσιν\*. - "отпусти их, чтобы, уйдя в вокруг деревни и сёла (=в деревни и сёла, которые вокруг), они купили себе \*что они поели бы\* (=что поесть)".
+
+*\* Фраза, выделенная через \*\*, в поздних греч. рукописях выглядит так: "хлебы: что ведь они поели бы не имеют (=у них нечего поесть)".
+
+Гл. ἀπολύω (императив): 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+Гл. ἀπέρχομαι (прич./дееприч.): уходить, удаляться, отходить, отправляться, расходиться (о слухе), отплывать.
+
+Сущ. ἀγρός: 1. поле, участок земли; 2. деревня, селение.
+
+Сущ. κώμη: селение, деревня, поселок.
+
+Гл. ἀγοράζω: покупать (на рынке), приобретать.
+
+Ученики призывают Иисуса остановить проповедь, чтобы в столь поздний час отпустить проголодавшихся людей в близлежащие селения приобрести себе еды... Ученики даже не предполагали, что Иисус был способен накормить их.
diff --git a/mrk/06/37.md b/mrk/06/37.md
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+# Иисус сказал им в ответ: «Вы дайте им поесть». Они спросили Его: «Разве мы должны пойти купить еду на двести динариев и дать им поесть?»
+
+ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ· ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν - "Он же, отвечая, сказал им: "Дайте им вы поесть". И (они) говорят Ему: "Уйдя/пойдя мы купили бы [на] динариев двести хлебы, и дадим им поесть"?
+
+Возм. перевод: "Тогда Иисус сказал им в ответ: «Вы дайте им есть!»Они же возразили Ему: «Не пойти ли нам купить хлеба денариев на двести и дать им всемпоесть?»" (пер. Кулакова).
+
+’Απελθόντες (деепричастие) от ἀπέρχομαι: 1. уходить, удаляться, отходить, отправляться, расходиться (о слухе), отплывать.
+
+Гл. ἀγοράζω: покупать (на рынке), приобретать.
+
+Сущ. ἄρτος: хлеб; а тж.пища.
+
+Сущ. δηνάριον: динарий (Римская серебряная монета (около 3.898 гр.), средняя дневная плата рабочего).
+
+В этих стихах - исполненный значения диалог между Иисусом и Двенадцатью, состоявшийся после того, как Он долго ("много"; может быть, весь день) учил народ. Поскольку было уже поздно, и находились они в "пустынном месте" (это подчеркивается евангелистом Марком), то апостолы стали просить Иисуса отпустить народ с тем, чтобы они пошли в окрестные деревни и селения и купили себе хлеба (до наступления темноты). Неожиданно Иисус предложил ученикам самим накормить всю эту толпу народа. На слове "вы" Он сделал особое ударение. По-видимому, в ответе учеников, выражавшем полное несоответствие их возможностей потребности этой толпы, прозвучала ирония, может быть, доля язвительность: "Уж не купить ли нам хлеба на двести динариев, чтобы накормить их всех?" Имевший наибольшее хождение в Палестине серебряный римский динарий составлял среднюю дневную плату труженика, и, следовательно, сумма, названная апостолами, примерно равна была 7-месячной зарплате работающего мужчины. Таких денег у них попросту не было.
diff --git a/mrk/06/38.md b/mrk/06/38.md
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+# Но Он сказал: «Пойдите, посмотрите сколько у вас хлеба». Узнав, они ответили: «Пять хлебов и две рыбы».
+
+ὁ δὲ λέγει αὐτοῖς· πόσους ἄρτους ἔχετε; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν· πέντε, καὶ δύο ἰχθύας. - "Он же говорит им: "Сколькие хлебы имеете? Идите посмотрите". И узнав, говорят: "Пять (хлебов) и две рыбы".
+
+Альт. перевод: "«Сколько у вас хлеба?– спросил Он у них.– Идите, посмотрите!»«Пять хлебов,– сказали они, узнав о том,– и две рыбы» (пер. Кулакова).
+
+И тогда Иисус попросил их посмотреть, сколько хлеба (еды) имеется "в наличности" (возможно, и в лодке у них, и у самих собравшихся). Апостолы пошли и вернулись с ответом: всего пять хлебов и две рыбы (сушеные или жареные).
diff --git a/mrk/06/39.md b/mrk/06/39.md
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+# Тогда Иисус сказал им рассадить всех на зелёной траве по группам.
+
+καὶ ἐπέταξεν αὐτοῖς ἀνακλῖναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ - "И (Он) приказал им расположить всех группами, группами на зеленой траве".
+
+Альт. перевод: "Он велел ученикам рассадить народ группами на зеленеющей траве (СРП РБО).
+
+Гл. ἐπιτάσσω: повелевать, приказывать.
+
+Гл. ἀνακλίνω: класть; страд. ложиться, возлежать. Сущ. συμπόσιον: группа (сотрапезников).
+
+Прил. χλωρός: зеленый, желто-зеленый, бледный, зеленовато-бледный, бледно-зеленый.
+
+Сущ. χόρτος:** **трава, зелень, сено.
+
+Живым описанием происшедшего чуда Марк был, видимо, обязан свидетельству кого-то из его очевидцев, скорее всего, апостола Петра. Чтобы обеспечить порядок при раздаче пищи, Иисус повелел ученикам рассадить всех группами на зеленой траве (дело было весной, перед Пасхой). И сели рядами по сто и по пятьдесят человек. Самим этим повелением Иисус как бы испытывал веру как учеников, так и всего народа.
diff --git a/mrk/06/40.md b/mrk/06/40.md
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+# Они сели группами по сто и по пятьдесят человек.
+
+καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. - "И возлегли ряды (=рядами), ряды (=рядами) по сто и по пятьдесят".
+
+Гл. ἀναπίπτω: 1. ложиться, возлежать, прилечь;
+
+2. приклоняться.
+
+Сущ. πρασιά:** **грядка, огород; перен. ряд, группа, расположение рядами.
+
+# группами по сто и по пятьдесят человек
+
+Это относится к числу людей в каждой из групп. Альтернативный перевод: «в некоторых группах около пятидесяти человек и в других группах около ста человек». (См.: [[rc://*/ta/man/translate/translate-numbers]] и [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mrk/06/41.md b/mrk/06/41.md
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+++ b/mrk/06/41.md
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+# Иисус взял пять хлебов и две рыбы. Подняв глаза к небу, Он благословил, разломил хлеб и дал Своим ученикам, чтобы они раздали людям. Также и две рыбы разделил на всех.
+
+καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς [αὐτοῦ] ἵνα παρατιθῶσιν\* αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. - "И взяв пять хлебов и две рыбы, воззрев на небо, (Он) благословил и разломил хлебы и давал ученикам [Его], чтобы (они) предлагали\* им, и две рыбы (Он) разделил на всех".
+
+* В поздних греч. рукописях здесь так: "они предложили".
+
+Альт. перевод: "Иисус взял пять хлебов и две рыбы и, подняв глаза к небу, произнес молитву благодарения, разломил хлеб и дал ученикам, чтобы те его раздали. Он разделил на всех и две рыбы" (СРП РБО).
+
+Гл. ἀναβλέπω (прич./дееприч.): 1. смотреть вверх, взирать, взглянуть; 2. прозревать, обретать зрение.
+
+Гл. εὐλογέω: благословлять (слово имеет три значения: 1. хорошо отзываться, воздавать хвалу, восхвалять; 2. призывать Божью благодать на кого или что-либо; 3. одарять благом).
+
+παρατιθῶσιν от παρατίΘημι: 1. класть возле, ставить перед, подавать (на стол); 2. вверять, передавать;
+
+3. предлагать, преподносить, представлять.
+
+Гл. μερίζω: делить, разделять, распределять, уделять, определять, отделять.
+
+Выступая при этой "трапезе" в роли Хозяина, угощающего Своих гостей, Христос затем произнес (по иудейскому обычаю) благословение над пятью хлебами (судя по сказанному в Евангелии от Иоанна 6:9, это были ячменные лепешки; как обычно у иудеев, - круглые, широкие и плоские) и двумя рыбами (ср. Втор. 8:10; Мк. 14:22). Объектом благословения в такой молитве была не сама пища, а Бог, дающий её; это было "благословением" в значении "прославления": перед раздачей пищи Иисус воззрел на небо - туда, где находится Бог (ср. Мф. 23:22), в знак Своей зависимости от Небесного Отца при предстоящем чудесном насыщении тысяч голодных. После этого Он преломил/разломил хлебы, а рыбу разделил на части и дал Своим ученикам, чтобы те раздали народу. (В греческом тексте сказано не "дал ученикам", а "стал давать"; употребление здесь глагола в несовершенном виде имеет важное значение, так как свидетельствует, что пища "множилась" в руках Христа; ср. Мк. 8:6. В этом - как бы "частичное" объяснение того, каким образом чудо совершилось.)
diff --git a/mrk/06/42.md b/mrk/06/42.md
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+# Все ели и насытились.
+
+καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, - "И поели все и сделались сытыми".
+
+Гл. χορτάζω (пассив): кормить, питать, насыщать, быть сытым, наполненным пищей.
diff --git a/mrk/06/43.md b/mrk/06/43.md
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+++ b/mrk/06/43.md
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+# Оставшимися кусками хлеба и рыб наполнили двенадцать корзин.
+
+καὶ ἦραν \*κλάσματα δώδεκα κοφίνων πληρώματα\* καὶ ἀπὸ τῶν ἰχθύων - "И (они) взяли \*куски двенадцати корзин полноту\*, и от рыб".
+
+*\*В поздних греч. рукописях выделенное через \*\* дано так: "кусков двенадцать корзин полных".
+
+Альт. перевод: "и двенадцать корзин были наполнены оставшимися кусками _хлеба _и рыбы" (пер. Кулакова).
+
+Сущ. κόφινος:** **короб (большая корзина для переноски продуктов).
+
+наполнили
+
+Возможные значения: 1) «ученики наполнили» или 2) «люди наполнили». Скорее всего, речь идёт об учениках.
+
+Хлеба и рыбы оказалось очень много. Марк пишет о том, все ели и наелись. Более того, пища еще осталась - так что набрали кусков хлеба и остатков от рыб двенадцать полных коробов (имеются в виду небольшие плетеные корзинки - ср. 8:8,20) - постоянная принадлежность древних иудеев в пути; возможно, речь идет о "коробах", принадлежавших апостолам).
diff --git a/mrk/06/44.md b/mrk/06/44.md
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+++ b/mrk/06/44.md
@@ -0,0 +1,17 @@
+# Из тех, кто ел хлеб, было около пяти тысяч мужчин.
+
+καὶ ἦσαν οἱ φαγόντες [τοὺς ἄρτους]* πεντακισχίλιοι ἄνδρες. - "И были съевшие хлебы пять тысяч мужчин".
+
+* В поздних греч. рукописях добавление: "приблизительно".
+
+Гл. φάγομαι (прич./дееприч.): есть, вкушать, пожирать.
+
+Сущ. ἀνήρ: муж, мужчина; мн. ч. люди.
+
+# Из тех, кто ел хлеб, было около пяти тысяч мужчин
+
+Если не понятно, что в данном случае еще присутствовали женщины и дети, это можно перевести яснее.
+
+Альт. перевод: «И было там пять тысяч мужчин, которые ели хлеб, не считая женщин и детей». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+Подразумевается громадная толпа, не включавшая к тому же женщин и детей (ср. Мф. 14:21); они, наверное, были рассажены отдельно - согласно иудейскому обычаю.
diff --git a/mrk/06/45.md b/mrk/06/45.md
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--- /dev/null
+++ b/mrk/06/45.md
@@ -0,0 +1,13 @@
+# Сразу после этого Иисус заставил Своих учеников войти в лодку и переправиться на другую сторону к Вифсаиде, пока Он будет отпускать народ.
+
+Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαϊδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον - "И тотчас (Он) заставил учеников Его войти в лодку и идти вперёд/двигаться на противоположную сторону к Вифсаиде, пока Он отпускает народ/толпу".
+
+Альт. перевод: "Затем Иисус велел ученикам сразу же сесть в лодку и плыть на другой берег, к Вифсаиде, не дожидаясь, пока Он отправит народ" (СРП РБО).
+
+Гл. ἀναγκάζω: принуждать, заставлять, вынуждать, понуждать, убеждать.
+
+Гл. προάγω:** **1. перех.выводить, вести вперед, приводить перед; 2. неперех. идти впереди, предварять, предшествовать.Нар. πέραν: по ту сторону, на ту сторону, на другом берегу, за.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+И тотчас заставил/приказал учеников войти в лодку и отправиться вперед (впереди Него) на другую сторону к Вифсаиде. Слово "заставил" наводит на мысль о непонятной поспешности, с какой Иисус "отправил" учеников; разгадку находим в Ин. 6:14-15, где сказано, что народ, бывший там, признал Иисуса Пророком, "Которому должно придти в мир", и решил сделать Его Царем, применив, если понадобится, силу. Иисус осознавал опасность такого "мессианского энтузиазма" народа и его воздействия на учеников, поэтому и поспешил отослать их, пока Он отпустит народ. Местность под названием "Вифсаида" представляется определенной географической трудностью (ср. Лк. 9:10; Ин. 12:21). Наиболее простое объяснение, возможно, заключается в том, что Вифсаида (располагалась она на восточном берегу Иордана), находившаяся на западном берегу Иоардана, называясь "Вифсаидой в Галилее", образовывала что-то вроде рыбацкого пригорода Капернаума (Ин. 6:17). Ученики поплыли в Капернаум, отчалив от северо-восточного берега Галилейского моря, но разыгравшейся непогодой были отнесены к югу, и, наконец, пристали в Геннисарете, на западном берегу (6:53). А Иисус, отпустив народ, пошел на гору помолиться (см. толкование на 1:35).
diff --git a/mrk/06/46.md b/mrk/06/46.md
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+++ b/mrk/06/46.md
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+# Отпустив народ, Иисус поднялся на гору, чтобы помолиться.
+
+καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. - "И простившись с ними, (Он) ушёл на гору помолиться".
+
+Возм. перевод: "Простившись с людьми, Он поднялся на гору помолиться".
+
+Гл. ἀποτάσσω (прич./дееприч.): 1. прощаться, расставаться.
diff --git a/mrk/06/47.md b/mrk/06/47.md
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+++ b/mrk/06/47.md
@@ -0,0 +1,5 @@
+# Когда наступил вечер, лодка с учениками была посреди моря, а Он оставался один на берегу.
+
+καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. - "И когда настал вечер, была лодка посреди моря, и Он один на земле/суше".
+
+Вечером лодка была уже далеко от берега, а Иисус один оставался на суше. Когда Его не было с учениками, или им казалось, что Он - далеко, они нередко терялись, приходили в смятение, являя тем самым слабость своей веры (4:35-41; 9:14-32).
diff --git a/mrk/06/48.md b/mrk/06/48.md
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+++ b/mrk/06/48.md
@@ -0,0 +1,17 @@
+# Иисус увидел, что ученики гребут из последних сил против встречного ветра. Около четвёртой стражи ночи Он шёл по морю и, когда подошёл к ним, хотел пройти мимо.
+
+καὶ ἰδὼν\* αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης καὶ ἤθελεν παρελθεῖν αὐτούς. - "И увидев\* их мучающихся, когда они гребли, был ведь ветер противный (=встречный) им, около четвёртой стражи ночи приходит к ним, идя по морю, и (Он) желал пройти мимо них".
+
+* В поздних греч. рукописях здесь так: "Он увидел".
+
+Альт. перевод: "Увидев, что ученики Его гребут из последних сил, борясь со встречным ветром, Иисус на исходе ночи пошел к ним по морю и собирался пройти мимо них".
+
+Гл. βασανίζω (пасс. прич./дееприч.): пытать, мучить; страд. мучиться, страдать, бедствовать.
+
+Прил. ἐναντίος:** **против, противоположный, противный, враждебный. Здесь сказано о ветре!
+
+# Около четвёртой стражи
+
+Это время между 3 утра и восходом солнца. (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+Христос, видимо, долго продолжал молиться. Потом Он, наверное, берегом отправился туда, куда апостолы поплыли в лодке. А в это время на море поднялся сильный северный ветер, противный ученикам. И Он увидел их терпящими бедствие на море. Тогда, где-то после 3 часов ночи ("около четвертой стражи ночи"), Иисус подошел к ним, идя по бушующей поверхности моря. Фраза "хотел пройти мимо" не означает, что Он намеревался "пройти мимо" апостолов в обычном понимании этого выражения. о всей видимости, это выражение употреблено в значении "ветхозаветного богоявления" (Исх. 33:19,22 и 3Цар. 19:11). Ведь целью Господа было ободрить и утешить учеников, укрепить их веру (Мк. 6:50б).
diff --git a/mrk/06/49.md b/mrk/06/49.md
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+++ b/mrk/06/49.md
@@ -0,0 +1,11 @@
+# Когда они увидели Иисуса, идущего по морю, то подумали, что это призрак. Они закричали,
+
+οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν, καὶ ἀνέκραξαν - "Они же, увидев Его, по морю идущего, подумали, что призрак/фантом (привидение) Он есть, и закричали".
+
+Гл. δοκέω: перех. 1. считать, полагать, думать, рассуждать, почитать; неперех. 2. собираться, намереваться, желать.
+
+Сущ. φάντασμα: привидение, призрак.
+
+Гл. ἀνακράζω:** **вскрикивать, кричать, восклицать.
+
+При виде Иисуса, идущего по воде, апостолы в ужасе закричали. Они подумали, что это призрак. Народ верил, что появление привидений ночью сулит несчастье .
diff --git a/mrk/06/50.md b/mrk/06/50.md
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--- /dev/null
+++ b/mrk/06/50.md
@@ -0,0 +1,16 @@
+# потому что все увидели Иисуса и испугались. Иисус сразу заговорил с ними: «Успокойтесь, это Я. Не бойтесь».
+
+πάντες γὰρ αὐτὸν εἶδον καὶ ἐταράχθησαν. \*ὁ δὲ εὐθὺς\* ἐλάλησεν μετ᾽ αὐτῶν, καὶ λέγει αὐτοῖς· θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε. - "все ведь Его (они) увидели  и были потрясены. \*Он же тотчас\* заговорил с ними, и произносит им: "Мужайтесь, Я есть; не бойтесь".
+
+*\* Выражение, выделенное через \*\*, в поздних греч. рукописях так выглядит: "И тотчас".
+
+Возм. перевод: "Ибо все они испугались, когда увидели Его.Но Он тут же сказал им: «Успокойтесь, это Я! Не бойтесь!»" (пер. Кулакова)
+
+Гл. ** **ταράσσω (пассив): смущать, тревожить, возмущать, приводить в смятение или замешательство.
+
+Гл. Θαρσέω: ободряться, мужаться, дерзать, быть отважным.
+
+Гл. φοβέομαι: бояться, пугаться, устрашаться, опасаться, быть в страхе
+
+** **
+ Марк объясняет их страх тем, что все они видели Его (если бы только один или двое, то остальные могли бы подумать, что тем просто "померещилось").
diff --git a/mrk/06/51.md b/mrk/06/51.md
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@@ -0,0 +1,11 @@
+# Он вошёл к ним в лодку, и ветер утих. Они были очень сильно удивлены,
+
+καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον καὶ ἐκόπασεν ὁ ἄνεμος, καὶ λίαν [ἐκ περισσοῦ] ἐν ἑαυτοῖς ἐξίσταντο - "И (Он) вошел к ним в лодку, и утих ветер. И очень сильно в себе самих они изумились".
+
+Гл. κοπάζω: уставать; перен. утихать, униматься. Сущ. ἄνεμος: ветер.
+
+Нар. λίαν: очень, весьма, крайне, чрезвычайно, сильно, слишком, чрезмерно.
+
+Гл. ἐξίστημι, ἐξιστά(ν)ω: 1. перех.смещать, выводить (из душевного равновесия), расстраивать, приводить в замешательство; 2. неперех. дивиться, изумляться, приходить в исступление, выходить из себя, лишаться рассудка, растеряться, потерять самообладание.
+
+И тут же Иисус успокоил учеников и заговорил с ними: "Успокойтесь; это Я, не бойтесь". (Эти "ветхозаветные" слова хорошо были знакомы людям, терпевшим бедствие - Ис. 41:10,13-14; 43:1; 44:2. Они звучат и в Новом Завете - практически всегда из уст Иисуса. Здесь точно так же, как в Мф. 14:27. В других местах - в несколько иной "редакции", но имея именно этот смысл: ср. Мф. 9:2,22; Ин. 16:33; Деян. 23:11.) Хотя слова "это Я" могут означать просто "это Я, Иисус", не исключено, что здесь они отражают ветхозаветную "формулу" откровения Бога Отца о Себе: "Я есмь Сущий" (Исх. 3:14; Ис. 41:4; 43:10; 51:12; 52:6). Как только Иисус вошел в лодку, ветер утих (ср. Мк. 4:38), и это послужило еще одним доказательством Его власти над силами природы (ср.4:35-41).
diff --git a/mrk/06/52.md b/mrk/06/52.md
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+++ b/mrk/06/52.md
@@ -0,0 +1,17 @@
+# так как не поняли чудо с хлебами, потому что их сердца были закрыты.
+
+οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, \*ἀλλ᾽ ἦν\* αὐτῶν ἡ καρδία πεπωρωμένη. - "Ведь не поняли  они на хлебах, но было их сердце окаменевшее".
+
+* В более поздних греч. рукописях здесь так: "было ведь".
+
+Альт. перевод: "Они ведь не поняли, что значило чудо с хлебами, сердца их оставались слепы" (СРП РБО) или "они не поняли чудес хлебами, и умы их оставались закрытым" (пер. Кулакова).
+
+Гл. συνίημι,: разуметь, понимать, узнавать, познавать, постигать.
+
+Гл. πωρόω (пасс. прич./дееприч.):** **окаменеть, очерствлять, ожесточать, ослеплять (о глазах). Форма перфекта изображает состояние или степень жесткости.
+
+# не поняли чуда с хлебами
+
+Здесь фраза «чудо с хлебами» ссылается на случай, когда Иисус умножил буханки хлеба, чтобы накормить толпу людей. Альтернативный перевод: «не поняли, что это означало, когда Иисус умножил хлеба» или «не поняли смысл того случая, когда Иисус умножил несколько хлебов». (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Ученики очень сильно удивились (изумлялись, (ср. 2:12; 5:42) тому, что произошло. Из всех евангелистов только Марк замечает, что они не поняли чуда над хлебами (6:35-44) как указание на то, Кто Он такой. Не "вразумились" они и теперь, видя Его идущим по воде. Слова об "окаменении их сердец" надо, видимо, понимать в том смысле, что их духовное видение все еще оставалось слабым.
diff --git a/mrk/06/53.md b/mrk/06/53.md
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--- /dev/null
+++ b/mrk/06/53.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Когда Иисус и его ученики прибывают в Геннисарет на лодке, люди, увидев его, начинают приносить больных для исцеления. Это происходит везде, куда бы они ни ходили.
+
+В стихах, заключающих гл. 6, дана обобщающая картина служения Иисуса в Галилее (о нем сказано кратко, но в "напряженном ритме", так что служение это изображается достигшим своего апогея) - перед тем, как Ему отправиться в прибрежные районы между Тиром и Сидоном (Мк. 7:24).
+
+# Переправившись, они прибыли в Геннисаретскую землю и причалили к берегу.
+
+Καὶ διαπεράσαντες ἐπὶ τὴν γῆν ἦλθον εἰς Γεννησαρὲτ καὶ προσωρμίσθησαν - "И переправившись на землю, они пришли в Геннисарет, и (они) причалили".
+
+διαπεράσαντες (деепричастие) от διαπεράω переправляться, переплывать, переходить. С деепричастием: переправившись.
+
+Гл. προσορμίζω: причаливать, становиться на якорь, приставать.
+
+Геннисарет
+
+Это название региона, расположенного к северо-западу от Галилейского моря. (См.: [[rc://*/ta/man/translate/translate-names]])
+
+Иисус и Его ученики переправились через Галилейское море - с его северо-восточной стороны на западную (ср. ст. 45) и прибыли в землю Геннисаретскую, на плодородную густонаселенную равнину (шириной три километра, а длиной - пять), расположенную на юг от Капернаума, на северо-западном берегу моря. Раввины называли эту местность "Божьим садом" и "раем". На этой равнине находился одноименный городок Геннисарет.
diff --git a/mrk/06/54.md b/mrk/06/54.md
new file mode 100644
index 00000000..00d11625
--- /dev/null
+++ b/mrk/06/54.md
@@ -0,0 +1,7 @@
+# Как только они вышли из лодки, люди сразу узнали Иисуса.
+
+καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου εὐθὺς ἐπιγνόντες αὐτὸν - "И когда они вышли из лодки, тотчас узнавшие Его",
+
+Альт. перевод: "Когда они вышли из лодки, люди,сразу узнав Иисуса,"
+
+Марк подчёркивает, что Иисуса узнавали повсюду. Слава о Нём быстро распространялась по региону.
diff --git a/mrk/06/55.md b/mrk/06/55.md
new file mode 100644
index 00000000..57717e20
--- /dev/null
+++ b/mrk/06/55.md
@@ -0,0 +1,15 @@
+# Они пробежали по всей округе и туда, где по слухам был Иисус, стали на носилках приносить больных.
+
+περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἐστίν - "(они) обежали всю страну ту и начали на кроватях больных обносить/нести, где они слышали, что Он есть".
+
+Возм. перевод: "обежали все окрестности, и туда, где, по слухам, был Иисус, стали на носилках приносить больных" (пер. Кулакова).
+
+Гл. περιτρέχω: обегать, бегать кругом.
+
+ήρξαντο от гл. ἄρχομαι: начинать.
+
+ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας - "На кроватях больных (букв.: "плохое имеющих").
+
+Гл. περιφέρω: носить кругом или повсюду, приносить отовсюду; перен.: быть носимым, качаться.
+
+Тут же  жители, узнав Иисуса, стали приносить больных туда, где Он, как слышно было, находился. Далее сказано (ст. 56):  куда Иисус ни приходил… клали больных "на постелях"  на открытых местах, в надежде, что Иисус исцелит их. Между прочим, эта местность была известна несколькими минеральными источниками, так что больных приводили и привозили сюда со всех сторон.
diff --git a/mrk/06/56.md b/mrk/06/56.md
new file mode 100644
index 00000000..a7c40efb
--- /dev/null
+++ b/mrk/06/56.md
@@ -0,0 +1,47 @@
+# Куда бы ни приходил Иисус: в селения, в города или в деревни, — везде на улицах клали больных и просили Его, чтобы позволил им прикоснуться хотя бы к краю Его одежды. И те, кто прикасался к Нему, исцелялись.
+
+καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ εἰς πόλεις ἢ εἰς ἀγρούς, ἐν ταῖς ἀγοραῖς ἐτίθεσαν τοὺς ἀσθενοῦντας καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥψαντο* αὐτοῦ ἐσῴζοντο - "И где/куда Он входил [бы], в села или в города или в деревни, на рыночных площадях (они) клали больных, и (они) просили Его, чтобы и если края одежды (накидки) Его (они) коснулись, и сколькие/какие коснулись [бы] Его, были спасаемы/исцеляемы".
+
+Возм. перевод: "Где бы Он ни появлялся — в селах, городах, усадьбах/деревнях, — всюду клали на площадях больных и просили Его позволить им прикоснуться хотя бы к краю одежды. И тот, кто прикасался, выздоравливал" ( СРП  РБО).
+
+Сущ. ἀγορά: 1. площадь, рынок, торжище, торг;
+
+2. народное собрание, улица.
+
+Гл. ἀσΘενέω (прич./дееприч.): 1. быть слабым или немощным, изнемогать, испытывать недостаток сил; 2. болеть, хворать.
+
+Гл.  παρακαλέω: 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, умолять, упрашивать.
+
+Сущ. κράσπεδον: 1. край; 2. кайма, кисточка (украшение), воскрилия; согласно Чис 15:38, каждый евр. должен был носить кайму на четырех углах своих верхних одежд. Имеются в виду четыре кисточки, которые носили иудеи. Каждая кисть состояла из четырех голубых и белых нитей, что напоминало носящему одежду о соблюдении заповедей Господа.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+Гл. ἅπτομαι: (при)касаться, дотрагиваться, брать в руки.
+
+Гл.  σῴζω (пассив):** **1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать.
+
+# Куда бы ни приходил Иисус
+
+Или: «Везде, куда приходил Иисус».
+
+# клали
+
+Здесь подразумеваются люди из этого региона, не ученики Иисуса.
+
+# больных
+
+Эта фраза относится к людям. Альт. перевод: «больных людей». (См.: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# просили Его
+
+Возможные значения: 1) «Больные просили его» или 2) «Люди, приносившие больных, умоляли его».
+
+# чтобы позволил им прикоснуться
+
+Местоимение «им» относится к больным.
+
+# те, кто прикасался
+
+Или: «все те, кто прикасался».
+
+Люди не переставали просить Иисуса, чтобы Тот позволил им прикоснуться хотя бы к краю Его одежд. (Под "краем" здесь понимаются кисти голубой шерсти (Чис. 15:37-41; Втор. 22:12), нашивавшиеся по краям покрывала, составлявшего "верхнюю одежду" законопослушного иудея.) И те, которые прикасалась к Нему, исцелялись (букв.: "спасались"). Сказанное здесь перекликается с ранее сказанным Марком о том контакте, основанном на вере, который возникал между больным, жаждавшим исцеления, и Христом (ср. 3:7-10; 5:25-34). Исцеление происходило не потому, что люди прикасались к Его одежде, а благодаря "милостивой реакции" Иисуса на этот способ выражения людской веры в Него.
diff --git a/mrk/06/intro.md b/mrk/06/intro.md
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+# Марк 06 Общее примечание
+
+## Специальные понятия в этой главе
+
+### "Помазать маслом"
+
+На древнем Ближнем Востоке люди пытались исцелить больных людей, помазав на них оливковым маслом.
+
+## Ссылки:
+
+  * **[Марк 6:1 Notes](./01.md)**
+
+**[](../07/intro.md)**
diff --git a/mrk/07/01.md b/mrk/07/01.md
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+# Возле Иисуса собрались фарисеи и некоторые из книжников, которые пришли из Иерусалима
+
+Καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἱεροσολύμων - "И собираются к Нему фарисеи и некоторые (из) книжников, пришедшие из Иерусалима".
+
+συνάγονται (пассивный залог) от συνάγω: 1. собирать, убирать, захватывать; 2. принимать или приглашать (как гостя); 3. вести, сводить. С пассивным залогом: были собраны.
+
+Сущ. γραμματεύς: 1. книжник (человек из группы знатоков и переписчиков В. З. во время И. Х.); 2. писец, секретарь.
+
+Собрались к Иисусу фарисеи (2:16; 3:6) и некоторые книжники (1:22), пришедшие из Иерусалима (3:22-30), чтобы опять попытаться "расследовать" Его деятельность (и Его учеников). (Речь, очевидно, идет об их приходе в Капернаум.) Они сразу обратили внимание на то, что некоторые из учеников Иисуса ели хлеб нечистыми, то есть неумытыми руками (ст. 2).
diff --git a/mrk/07/02.md b/mrk/07/02.md
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+# Общая информация:
+
+В стихах 3 и 4 автор приводит справочную информацию о традициях фарисеев по поводу умывания рук, чтобы объяснить, почему фарисеи так беспокоились о том, что ученики Иисуса не моют руки перед едой.
+
+# Когда они увидели, что некоторые из учеников Иисуса едят хлеб нечистыми, то есть немытыми руками, стали упрекать их за это
+
+καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτ’ ἔστιν ἀνίπτοις, ἐσθίουσιν\* τοὺς ἄρτους\*\* - "И увидев некоторых из учеников Его, что обычными руками, то есть немытыми, едят\* хлебы".
+
+* В поздних греч. рукописях здесь так: "едящих".
+
+В поздних греч. рукописях здесь так: "Они упрекнули" или "стали упрекать".
+
+Прил. κοινός: 1. общий, общественный; 2. обычный, обыкновенный, скверный, нечистый (с ритуальной точки зрения).
+
+Прил. ἄνιπτος: немытый, неумытый.
+
+Имея в виду своих читателей-язычников, Марк объясняет, что "нечистыми" значит "не омытыми ритуально". Слово "нечистый" служило иудеям "термином" для обозначения всего, что объявлялось таковым в их религиозных преданиях и, следовательно, не могло (с их точки зрения) считаться святым перед Богом.
diff --git a/mrk/07/03.md b/mrk/07/03.md
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+# Общая информация:
+
+В стихах 3 и 4 автор приводит справочную информацию о традициях фарисеев по поводу омовения рук, чтобы объяснить, почему фарисеи так беспокоились о том, что ученики Иисуса не моют руки перед едой.
+
+# Потому что фарисеи и все иудеи придерживались учения старейшин и не ели, пока тщательно не вымоют рук
+
+οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων - "Потому что фарисеи и все иудеи если тщательно не помоют руки, не едят, держа(сь) преданий старших/старцев".
+
+Альтернативный перевод: "(Ведь фарисеи, каки все иудеи, не приступают к еде, если определенным образом не вымоют рук, следуя преданиям отцов," (пер. Кулакова).
+
+Сущ. πυγμή: кулак; (Иудеи имели обычай тщательно омывать руки, потирая одну из них кулаком другой). Гл. νίπτω: мыть, умывать.
+
+Гл. κρατέω (прич./дееприч.): 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Эти стихи являются пространным "предложением в скобках", в котором Марк поясняет ("потому что"; ср. 1:16) своим читателям-язычникам за пределами Палестины общепринятую среди иудеев практику ритуального омовения. Соответствующие обряды соблюдались, по словам евангелиста, не только фарисеями, но и всеми иудеями, сделавшись традицией (соблюдались как предания отцов/старцев); им следовали с величайшей тщательностью.
diff --git a/mrk/07/04.md b/mrk/07/04.md
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+# И когда приходили с рынка, не ели, пока не умывались. Есть и многое другое, что они принимали и исполняли: омывали чаши, кувшины и медную посуду
+
+καὶ ἀπ᾽ ἀγορᾶς ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων [καὶ κλινῶν]- "и с рыночной площади (придя), если не умоются, не едят, и другое многое есть, которое они переняли держать: омовения чаш и кружек и медных [сосудов]".
+
+Альт. перевод: "И, придя с рынка, не едят, пока не совершат омовения. И много еще других предписаний соблюдают — тех, что относятся, например, к омовению чаш, кувшинов и медной посуды" (СРП РБО).
+
+Гл. βαπτίζω: погружать, крестить, омывать (о церемониальном омовении).
+
+Гл. παραλαμβάνω: 1. принимать; 2. брать. инфинитив κρατεῖν от гл. κρατέω: 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Сущ. ποτήριον: чаша, кубок (для питья).
+
+Сущ. ξέστης: 1. ксест (мера жидкостей и сыпучих тел, равная около 0,547 литра); 2. кружка или кувшин.
+
+Сущ. χαλκίον: медный сосуд, (медный) котел.
+
+Вытекавшими из преданий правилами регулировался каждый аспект жизни иудея; их считали столь же обязательными к исполнению, как Закон Моисея, зафиксированный письменно, и благочестивые учители Закона (книжники) передавали их из поколения в поколение. Позже, в 3 в. по Р. Х., все эти положения устной традиции, или предания, были собраны в так называемую "Мишну", которая, в свою очередь, легла в основу Талмуда. Самой общепринятой частью ритуала омовения было символическое омовение рук пригоршней воды; это непременно делалось перед едой. Но крайне важным считалось совершение этого ритуала иудеем и после возвращения с рыночной площади (с торга), где люди нередко вступали в контакт с "нечистыми" язычниками или прикасались к деньгам и к различной утвари. Слова "Есть и многое другое, чего они приняли держаться" указывают на предмет дискуссии - на ритуальн
diff --git a/mrk/07/05.md b/mrk/07/05.md
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+# Поэтому фарисеи и книжники спросили у Иисуса: «Почему Твои ученики не поступают по учению старейшин? Почему они едят хлеб немытыми руками?»
+
+καὶ\* ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς· διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς\*\* χερσὶν ἐσθίουσιν τὸν ἄρτον - "И\* спрашивают Его фарисеи и книжники: "Почему не ходят (=не живут) ученики Твои по преданию старших/старцев, но обычными руками едят хлеб"?
+
+* В поздних греч. рукописях вм. "и" - "затем".
+
+ В поздних греч. рукописях вм. "Обычными" - "немытыми".
+
+Вопрос "религиозников" относительно учеников был обращен прямо к Иисусу, поскольку Он, как Учитель, нес ответственность за их поведение (ср. 2:18,24). Фарисеи и книжники видели в несоблюдении учениками ритуального омовения симптом более серьезной проблемы. Их сильно беспокоило то обстоятельство, что ни ученики ни Сам Иисус не поступали по преданию старцев. А устное предание в иудаизме важно не меньше, чем записанное (Закон Моисея).
diff --git a/mrk/07/06.md b/mrk/07/06.md
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+# Общая информация:
+
+Иисус использует Ис. 29:13.
+
+# Он ответил им: «Хорошо Исаия пророчествовал о вас, лицемерах, написав: "Эти люди уважают Меня на словах, а их сердце находится далеко от Меня
+
+Ὁ δὲ εἶπεν αὐτοῖς· καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται [ὅτι] οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ - "Он же сказал им: "Хорошо произнес пророчество Исайя о/относительно вас, лицемеров, как написано, [что]: "Народ этот губами Меня почитает, сердце же их далеко отстоит/находится от Меня".
+
+Возм. перевод: "А Он им ответил: — Хорошо сказал о вас, лицемерах, пророк Исайя в Писании: "Этот народ чтит Меня устами, а сердце его далеко от Меня" (СРП РБО).
+
+В своем ответе Иисус обходит молчанием поведение учеников. Вместо этого Он обращает внимание Своих критиков на сущность затронутой ими проблемы, выявляя два основных вней пункта: а) на какой авторитет опирается религия: на традиции или на Писание? (Мк. 7:6-13) и б) в несоблюдении ритуалов или нравственных законов - источник действительной "нечистоты"? (ст 14-23).
diff --git a/mrk/07/07.md b/mrk/07/07.md
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+# Общая информация:
+
+Иисус продолжает цитировать Ис. 29:13.
+
+Но уважают Меня напрасно, потому что они учат человеческим заповедям"
+
+μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων - "Тщетно же поклоняются Мне, уча учения (=в качестве учений) заповедям людей".
+
+Гл. σέβω: чтить, почитать, поклоняться; прич. богобоязненный, набожный.
+
+Гл. διδάσκω: учить, обучать, научать, поучать, наставлять.
+
+Сущ. ἔνταλμα: указание, предписание, заповедь, наставление.
+
+Здесь Христос почти дословно приводит цитату из Ис. 29:13, уподобив современников Исайи Своим критикам, которых назвал лицемерами (слово, встречающееся в Евангелии от Марка только один раз!). Лицемерие их сказывалось в том, что они соблюдали лишь видимость поклонения Богу, но "сердцами далеко отстояли от Него"; между тем, мысли человека и решения, каждый раз определяющие его "выбор", скрываются именно в его сердце (см. Мк. 7:21; 12:30).
diff --git a/mrk/07/08.md b/mrk/07/08.md
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+# Связующее утверждение:
+
+Иисус продолжает упрекать книжников и фарисеев.
+
+# Ведь вы оставили Божью заповедь и придерживаетесь человеческого учения: омовения кувшинов и чаш. И делаете многое другое, подобное этому»
+
+ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων\*. - "Оставив заповедь Бога, держите предание людей\*".
+
+* В поздних греч. рукописях здесь добавление: "омовения кружек и чаш и другое подобное таковое многое делаете".
+
+Альт. перевод: "Оставив заповедь Божию, вы держитесь предания человеческого" (пер. Кулакова).
+
+Богопочитание книжников и фарисеев было тщетным, поскольку они, как и современники пророка Исайи, учили учениям и заповедям человеческим, выдавая их за заповеди Бога. Соответственно Христос обвинил их в том, что заповедь Божью они оставили (т. е. оставили Закон, который Он дал им через Моисея), а, вместо нее, держались предания человеческого. В отношении их устных традиций (7:3, 5) Иисус подчеркнул, что они придуманы людьми (9, 13), а потому не могут считаться авторитетными.
diff --git a/mrk/07/09.md b/mrk/07/09.md
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+# Иисус спросил у них: «Разве хорошо, что вы отменяете Божью заповедь, для того, чтобы сохранить своё учение?
+
+καὶ ἔλεγεν αὐτοῖς· καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν στήσητε\* - "И (Он) говорил им: "Хорошо отвергаете заповедь Бога, чтобы предание ваше вы установили\*"?
+
+* В поздних греч. рукописях вм. "установили" - "сохранили".
+
+Гл. ἀΘετέω: 1. отвергать, отказать; 2. отменять, расторгать, делать недействительным.
+
+Сущ. ἐντολή: заповедь, приказание, наставление, постановление, указание.
+
+Сущ. παράδοσις: 1. передача, вручение; 2. преподавание, предание, переданное учение. Гл. ἵστημι,: 1. перех.ставить, поставить, помещать; 2. неперех. стоять, вставать, становиться.
+
+Иисус повторяет Свое обвинение в адрес религиозных вождей, что они отменили заповедь Божью, чтобы соблюсти свое собственное предание (ст. 8), подтверждая это разительным примером (см. далее ст. 10-12) их греховности.
+
+Иисус использует этот риторический вопрос с целью упрекнуть своих слушателей в том, что они оставили Божью заповедь.
+
+Альтернативный перевод: «Вы думаете, что хорошо сделали, что отвергли заповедь Бога, чтобы сохранить свои собственные традиции; но то, что вы сделали совсем нехорошо».
diff --git a/mrk/07/10.md b/mrk/07/10.md
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+# Ведь Моисей сказал: "Уважай своего отца и свою мать" и также: "Тот, кто оскорбляет отца или мать, должен быть предан смерти"
+
+Μωϋσῆς γὰρ εἶπεν· τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω. - "Моисей ведь сказал: "Почитай отца твоего и мать твою" и "Злословящий отца или мать смертью пусть умрёт".
+
+Гл. τιμάω (императив): 1. оценивать, определять цену; 2. чтить, почитать, уважать, оказывать почесть.
+
+Гл. κακολογέω: злословить, поносить, клеветать, чернить.
+
+Гл. τελευτάω (императив): кончаться, умирать.
+
+Моисей четко выразил Божье повеление об обязанностях детей по отношению к родителям. Эту заповедь Христос процитировал как в смысле положительных последствий для соблюдающих её (Исх. 20:12, пятая заповедь; ср. Втор. 5:16), так и отрицательных - для тех, кто её нарушает (Исх. 21:17; ср. Лев. 20:9). В обязанность детей входили финансовая поддержка и повседневная забота о престарелых родителях (ср. 1Тим. 5:4,8). Человек, пренебрегший своими родителями, подлежал наказанию смертью.
diff --git a/mrk/07/11.md b/mrk/07/11.md
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+# То, чем я мог бы помочь тебе, я отдал в дар Богу. Теперь это корван
+
+Традиция книжников утверждала, что когда деньги или другие вещи были обещаны в храм, они не могли использоваться для каких-либо других целей.
+
+# Это корван
+
+«Корван» - это еврейское слово, означающее то, что было обещано в дар Богу. Переводчики обычно транслитерируют его с использованием алфавита целевого языка. Некоторые переводчики переводят его значение и опускают объяснение Марка о его значении. Альтернативный перевод: «дар Богу» или «принадлежит Богу».
+
+# Общая информация:
+
+В стихах 11 и 12 Иисус показывает, как фарисеи учат людей не подчиняться Божьей заповеди о почитании своих родителей. В стихе 11 Иисус рассказывает, что фарисеи позволяют людям говорить о своем имуществе, а в стихе 12 он рассказывает, как это показывает отношение фарисеев к людям, помогающим своим родителям.
+
+# А вы говорите: "Кто скажет отцу или матери: "То, чем я мог бы помочь тебе, я отдал в дар Богу. Теперь это корван"
+
+ὑμεῖς δὲ λέγετε· ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί· κορβᾶν, ὅ ἐστιν δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, - "Вы же говорите: "Если скажет человек отцу или матери: "Корбан, которое есть дар, которое если от меня ты использовал бы".
+
+Альт. перевод: "А что говорите вы? Если скажет человек отцу или матери: "Корбан (то есть предназначено Богу) — то, что ты мог бы получить от меня", (СРП РБО).
+
+И далее Иисус ссылается на традицию, заложенную учителями Закона Моисеева, - в обход Божьему повелению. Словами "А вы говорите…" Иисус подчеркивает принципиальную разницу между этой традицией и тем, что было сказано Моисеем (см. ст. 10). Согласно "преданию" (традиции) всякий иудей мог объявить, что то или иное из принадлежащего ему - "корбан" (дар Богу), и это освобождало его от исполнения пятой заповеди.
diff --git a/mrk/07/12.md b/mrk/07/12.md
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+# Общая информация:
+
+В стихах 11 и 12 Иисус показывает, как фарисеи учат людей не подчиняться Божьей заповеди о почитании своих родителей. В стихе 11 Иисус рассказывает, что фарисеи позволяют людям говорить о своем имуществе, а в стихе 12 он рассказывает, как это показывает отношение фарисеев к людям, помогающим своим родителям. Эта информация может быть переупорядочена, чтобы сначала рассказать об отношении фарисеев к тем, кто помогает своим родителям, а затем рассказать, как это отношение проявляется в том, что фарисеи позволяют людям говорить о своем имуществе.
+
+# Тому позволено ничего не делать для своего отца или матери"
+
+οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ \*ἢ τῇ\* μητρί, - "уже не допускаете его ничего сделать отцу \*или матери\*".
+
+В поздних греч. рукописях здесь так: "своему или матери своей".
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Итак, "Корван" - это переданное в греческом, а затем и в русском звучании древнееврейское слово КОРБАН, означавшее "дар, посвященный Богу". Оно произносилось как "посвятительная формула" над деньгами или имуществом, передававшимся в дар храму; этот обет не подлежал нарушению. Если сын заявлял, что средства, необходимые для поддержания его престарелых родителей, - "корван", то согласно традиции, установленной книжниками, он освобождался от исполнения Божьей заповеди, и его родители теряли право на законные претензии к нему. Причем "религиозники" подчеркивали необратимый характер обета (Чис., гл. 30) и его преимущество перед обязанностями детей (перед родителями). "Прикрывшись" корваном, сын мог уже ничего не делать для своих отца или матери.
diff --git a/mrk/07/13.md b/mrk/07/13.md
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+++ b/mrk/07/13.md
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+# Тем самым вы отменяете Божье Слово вашим учением, которое вы установили. И делаете многое, подобное этому»
+
+ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε - "отменяя слово Бога преданием вашим, которым вы передали (=которое передаёте из поколение в поколение), и подобное таковое многое делаете (=многое подобное этому делаете)".
+
+ακυροũντες (причастие) от ἀκυρόω: отменять, устранять, объявлять недействительным.
+
+Сущ. παράδοσις: 1. передача, вручение; 2. преподавание, предание, переданное учение.
+
+Гл. παραδίδωμι: отдавать, передавать, предавать; действ. прич. употр. как сущ. предатель.
+
+Итак, своими преданиями иудеи, "устраняли" (букв.: "аннулировали") слово Божье. Пожертвования в храм они ставили выше заповеди Господа. Пример обета "корван" был лишь одним из многих (взять, к примеру, "субботние правила" - 2:23 - 3:5), посредством которых в угоду традиции затемнялся и искажался дух Ветхого Завета).
diff --git a/mrk/07/14.md b/mrk/07/14.md
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+# Связующее утверждение:
+
+Иисус рассказывает толпе притчу, чтобы помочь им понять то, что он только что сказал книжникам и фарисеям.
+
+# Общие замечания:
+
+Иисус рассказывает толпе притчу, чтобы помочь им понять то, что он только что сказал книжникам и фарисеям. В этом месте Иисус дает более прямой ответ относительно "нечистоты" и осквернения (Мк. 7:5). Прежде Он обращается к народу и излагает ему общие принципы, применимые к каждому. Затем, как обычно, Он дает пояснения ученикам, оставшись с ними наедине (ст. 17-23).
+
+# Иисус подозвал весь народ и сказал им: «Послушайте Меня все и поймите:
+
+Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς· ἀκούσατέ μου πάντες καὶ σύνετε. - "И подозвав опять толпу, Он говорил им: "Услышьте Меня все и поймите".
+
+Гл. προσκαλέομαι (прич./дееприч.): звать, призывать, подзывать, созывать.
+
+Гл. συνίημι: разуметь, понимать, постигать, узнавать, познавать.
+
+Вслед за торжественным призывом ко вниманию и размышлению, обращенным к народу, Христос выявляет перед ним источник действительного осквернения (ст. 15).
diff --git a/mrk/07/15.md b/mrk/07/15.md
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+++ b/mrk/07/15.md
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+# То, что входит в человека, не может сделать его нечистым, но человека делает нечистым то, что выходит из него»
+
+οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν, ἀλλὰ \*τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά\* ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον**\* - "Ничто есть извне (в) человека входящее в него, которое может осквернить его, но \*которое из человека выходящее\* есть оскверняющее человека\***".
+
+*\*В ранних греч. рукописях выделенное через \*\* выглядит так: "выходящее от него то".
+
+*\\*\*В ранних греч. рукописях \*\ стиха 16 нет!
+
+Альт. перевод: "ничто из того, что входит в человека извне, не может его осквернить, но исходящее из человека оскверняет его»" (пер. Кулакова).
+
+Ничто, входящее в человека вовне, не может осквернить его, заявляет Иисус.
+
+Он имел, конечно, в виду нравственное, а не физическое осквернение: нравственно человек не может быть осквернен тем, что ест, даже если перед едой он не совершил ритуального омовения рук. Но что исходит из него ("исходит" как от личности - ср. ст. 21-23), то оскверняет человека.
+
+Помыслы, таящиеся в сердце, делают человека морально нечистым, даже если он скрупулезно соблюдает внешнюю, обрядовую, чистоту. Провозгласив, что источник греха "внутри" человека, а не "вне" его, Иисус вступил в открытое противоречие с "раввинской премудростью" (ср. Иер. 17:9-10). При этом Он выявил для способных "понять" духовную направленность предписаний о чистой и нечистой пище в Моисеевом Законе (см. Лев., 11; Втор., 14). Иудей, употреблявший "нечистую" пищу, осквернялся не самой этой пищей, а тем, что не повиновался Божьему повелению.
diff --git a/mrk/07/16.md b/mrk/07/16.md
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+++ b/mrk/07/16.md
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+# У кого есть уши, чтобы слышать, пусть услышит!»
+
+Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω. - "Если кто-нибудь имеет уши слышать, пусть услышит".
+
+* Этот стих присутствует только в рукописях Византийской традиции (в рукописях более позднего периода!).
diff --git a/mrk/07/17.md b/mrk/07/17.md
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+# Связующее утверждение:
+
+Ученики все ещё не понимают, что Иисус только что сказал книжникам, фарисеям и толпе народа. Иисус более подробно объясняет им значение своих слов.
+
+# Когда Иисус ушёл от толпы и вошёл в дом, ученики спросили Его об этой притче
+
+Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. - "И когда Он вошёл в дом от/после толпы, спрашивали Его ученики Его притчу".
+
+ἐπηρώτων от гл. ἐπερωτάω: вопрошать, спрашивать, просить, обращаться с просьбой, запросом.
+
+Сущ. παραβολή: сопоставление, сравнение, образ, подобие, притча, присловье (поговорка), предзнаменование.
+
+Фраза "И когда Он от народа вошел в дом" подразумевает, что, вероятно, это произошло в Капернауме; см. 2:1-2; 3:20). Ученики Иисуса спросили Его о притче, т. е. попросили разъяснить сказанное Им народу (см. 7:15). Неспособность апостолов понять слова и дела Христа подчеркивается в 6:32 - 8:26; причину этой неспособности Он видит в "окаменении их сердец"; см. 6:52; 8:14-21), т. е. в их духовной незрелости.
diff --git a/mrk/07/18.md b/mrk/07/18.md
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+# Связующее утверждение:
+
+Иисус начинает учить своих учеников, задав им вопрос.
+
+# Он сказал им: «Неужели и вы ничего не поняли? Неужели не понимаете: то, что входит в человека, не может сделать его нечистым
+
+καὶ λέγει αὐτοῖς· οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι - "И говорит им: "Так и вы бестолковые/непонятливые есть? Неужели не понимаете, что всё, извне входящее в человека, не может его осквернить"?
+
+Альт. перевод: " Так и вы такие же бестолковые? — ответил Он. — Не понимаете, что все то, что входит извне в человека, не может сделать его нечистым," (СРП РБО).
+
+Прил. ἀσύνετος: неразумный, безрассудный, непонятливый, несмышленый.
+
+Гл. κοινόω (инф.): осквернять, делать или почитать нечистым.
+
+Иисус удивлён непонятливости учеников. Затем Господь развивает перед учениками мысль о том, что ничто, входящее в человека извне, не может осквернить его нравственно (ср. ст. 15а). Ведь пища входит не в его сердце, осуществляющее контроль над его личностью, а в желудок, не имеющий к нравственности никакого отношения.
diff --git a/mrk/07/19.md b/mrk/07/19.md
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+++ b/mrk/07/19.md
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+# Связующее утверждение:
+
+Иисус заканчивает свой вопрос, который Он использует, чтобы научить Своих учеников.
+
+# Потому что ... выходит наружу
+
+Это конец вопроса, который начинается со слов «Неужели» в стихе 18. Иисус использует этот вопрос, чтобы научить Своих учеников тому, что они уже знали. Его можно перевести как утверждение. «Вы должны понять, что то, что входит в человека извне, не может осквернить его, потому что оно не может проникнуть в его сердце, но оно попадает ему в желудок, а затем выходит наружу».
+
+# Потому что входит не в его сердце, а в желудок, и выходит наружу?» Так Иисус объяснил, что любая пища является чистой
+
+ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ᾽ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζων πάντα τὰ βρώματα; - "потому что не входит в его сердце, но в утробу и в отхожее место выходит, очищающее всякую пищу".
+
+Альт. перевод: "потому что идет не в сердце, а в желудок, а оттуда выбрасывается в отхожее место? (Этим Он объявил чистой любую пищу.)" (СРП РБО).
+
+Сущ. ἀφεδρών: отхожее место, уборная, туалет. Гл. ἐκπορεύομαι: выходить, уходить, удаляться, отправляться.
+
+Гл. καΘαρίζω (прич./дееприч.): чистить, очищать, объявлять чистым.
+
+Сущ. βρῶμα: пища, еда, кушанье, яство.
+
+Заключительную фразу стиха 19 следует, видимо, понимать в приложении к словам, начинающим стих 18 "Он сказал им… ". При таком прочтении упомянутая фраза может быть воспринята и как редакторское пояснение самого Марка (ср. 3:30; 13:14): Иисус-де объяснил им, что таким образом (т. е. чем) всякая пища очищается. Евангелисту важно было дать это пояснение своим читателям-христианам в Риме, которых могли смущать иудейские законы о пище (ср. Рим. 14:14; Гал. 2:11-17; Кол. 2:20-22). Ранняя Церковь с трудом воспринимала и усваивала истину, открытую Иисусом христианам (Деян. гл. 10; 15).
diff --git a/mrk/07/20.md b/mrk/07/20.md
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+# Потом Иисус сказал: «Человека делает нечистым то, что выходит из него
+
+ἔλεγεν δὲ ὅτι τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον. - "Он же говорил, что: "Из человека выходящее - то оскверняет человека".
+
+Вновь Иисус повторяет (и как бы "раздвигает" её границы) ту истину, что исходящее из человека оскверняет его морально (см. ст. 15б). Далее Он перечисляет конкретно, что именно исходит из сердца человеческого.
diff --git a/mrk/07/21.md b/mrk/07/21.md
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+# Потому что изнутри, из человеческого сердца, выходят плохие мысли, разврат, кражи, убийства
+
+ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, \*πορνεῖαι, κλοπαί, φόνοι,\* - "Ведь изнутри, из сердца людей, рассуждения плохие выходят , блуд, кражи, убийства".
+
+Конец этого и начало следующего стиха в поздних греч. рукописях выглядят так: "...прелюбодеяния, блуд, убийства, 22. кражи".
+
+Сущ. διαλογισμός: 1. размышление, помышление, мысль, мнение, рассуждение; 2. сомнение, спор.
+
+Сущ. πορνεία: блуд (любые незаконные сексуальные отношения), блудодеяние, любодеяние, разврат, проституция.
+
+Сущ. κλοπή: кража, воровство, хищение.
+
+Сущ. φόνος: убийство.
+
+Пороки расположены по определенному принципу: в начале шесть существительных во множественном (по-гречески) числе, которые означают конкретные человеческие поступки, действия, а затем шесть существительных в единственном (по-гречески) числе, описывающих больше наклонности и свойства человеческого характера. Но перевод, очевидно, трудно было привести в точное соответствие с оригиналом. Итак, в первый раздел попадают (ст. 21-22): прелюбодеяния (под которыми тут понимаются различные половые извращения), кражи, убийства, любодеяния (в значении супружеских измен), лихоимство (ненасытное желание овладеть тем, что тебе не принадлежит), злоба (как постоянное разнообразное воплощение "злых помыслов").
diff --git a/mrk/07/22.md b/mrk/07/22.md
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+# Супружеские измены, жадность, злость, хитрость, распущенность, зависть, богохульство, гордость, глупость
+
+μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· - "прелюбодеяния, стяжательства, злонравия, хитрость, распущенность, глаз злой, хула, надменность, неразумие".
+
+Альт. перевод: "супружеские измены, алчность, злые намерения, коварство, необузданность, зависть, злоречие, гордыня, безрассудство" (пер. Кулакова).
+
+Сущ. μοιχεία: прелюбодеяние (нарушение супружеской верности).
+
+Сущ. πλεονεξία: корыстолюбие, жадность, своекорыстие, лихоимство, любостяжание, ненасытимость.
+
+Сущ. πονηρία: испорченность, негодность, греховность, злоба, лукавство.
+
+Сущ. δόλος: приманка, ловушка, западня; перен. хитрость, обман, коварство, лукавство, лесть.
+
+Сущ. ἀσέλγεια: распутство, распущенность, разврат, безнравственность, бесстыдство, непристойность, похотливость, сладострастие, нечистота.
+
+Фраза οφθαλμος πονηρος - дурной глаз. Семитское выражение, обозначающее зависть, ревность, завистливое недоброжелательство.
+
+Сущ. βλασφημία: хула, поношение, богохульство, злоречие, укоризненное злословие.
+
+Сущ. ὑπερηφανία: высокомерие, заносчивость, надменность, презрительность, гордость.
+
+Сущ. ἀφροσύνη: неразумие, безрассудство, безумство. Используется особенно к религиозной бесчувственности.
+
+Во втором "разделе" перечислены: коварство (потребность человека, действуя хитрыми, "коварными" способами, заманивать в ловушку других, чтобы затем пользоваться ими в своих целях); непотребство (ср. Гал. 5:19, а также Еф. 4:19 и 2Пет. 2:2, где то же греческое слово "аселгея" передано словами "распутство" и "разврат") - как безудержное и откровенное в своей аморальности поведение; завистливое око (завистливый характер), богохульство (потребность клеветать в адрес Бога), гордость (как хвастливое превознесение над другими) и безумство (здесь в значении нравственной и духовной невосприимчивости, бесчувственности).
diff --git a/mrk/07/23.md b/mrk/07/23.md
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+# Всё это зло выходит изнутри и делает человека нечистым».
+
+Здесь слово «изнутри» описывает сердце человека. Альтернативный перевод: «выходит из сердца человека» или «исходит из мыслей человека».
+
+πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. - "всё это зло изнутри выходит и оскверняет человека".
+
+Гл. κοινόω: осквернять, делать или почитать нечистым.
diff --git a/mrk/07/24.md b/mrk/07/24.md
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+# Связующее утверждение:
+
+Когда Иисус пришел в Тир, он исцеляет дочь язычницы, обладающей необычайной верой.
+
+# Общие замечания:
+
+Это первое из описанных Марком трех событий, которые произошли во время третьего "хождения" Иисуса за пределами Галилеи. (О Его трех "выходах" за пределы Галилеи - Мк. 4:35; 5:1; 6:32-52; 7:24 - 8:10.) В третий раз Иисус в сущности покинул и территорию Палестины; это, по-видимому, случилось лишь однажды. Все, что затем произошло на земле язычников, органически проистекало из учения Иисуса, как оно изложено в Мк. 7:1-23, и оно же явилось прелюдией к провозглашению Евангелия в языческом мире (13:10; 14:9).
+
+# Отправившись оттуда, Иисус пришёл в окрестности Тира. Когда Он вошёл в дом, то не хотел, чтобы кто-нибудь узнал об этом. Но не смог остаться незамеченным
+
+Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου\*. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν· - "Оттуда же, встав, (Он) ушёл в пределы Тира\*. И войдя в дом, Он желал, чтобы никто не узнал и не смог (Он) быть скрытым/утаиться".
+
+* В поздних греч. рукописях добавление "...и Сидона".
+
+Альт. перевод: "Оттуда Иисус направился в земли Тира. Там Он остановился в одном доме и не хотел, чтобы кто-нибудь об этом узнал, но Ему не удалось остаться незамеченным" (СРП РБО).
+
+Сущ. ὅριον: предел, граница, рубеж; мн. ч. пределы, т.е. область, местность.
+
+Τύρος: Тир (древний город в Финикии на побережье Средиземного моря).
+
+Гл. γινώσκω: 1. знать; 2. познавать, узнавать; перен. вступать в половые отношения; 3. замечать, осознавать; 4. понимать, уразумевать; 5. признавать. Гл. λανΘάνω: быть скрытым, оставаться незамеченным, утаиваться.
+
+"И отправившись оттуда" (по всей вероятности, из Капернаума), пришел в пределы Тира (и Сидона) (это были портовые города на побережье Средиземного моря в Финикии - современный Ливан); Тир был расположен примерно в 60 километрах на северо-запад от Капернаума. В доме, в который вошел Иисус, Он, видимо, намеревался остаться с апостолами, чтобы учить их одних (в условиях Галилеи это было просто невозможно;
diff --git a/mrk/07/25.md b/mrk/07/25.md
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+# Потому что о Нём услышала женщина, у которой дочь была одержима нечистым духом. Женщина пришла и упала к Его ногам.
+
+*ἀλλ’ εὐθὺς ἀκούσασα\* γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ - "\*но тотчас услышавшая\* женщина о Нём, которая имела дочку с нечистым духом, придя, припала к ногам Его".
+
+Гл. προσπίπτω: 1. припадать, падать пред; 2. устремляться, бросаться, нападать.
+
+О Христе услышала женщина, у которой дочка была одержима нечистым духом (ср. 1:23; 5:2), Она приходить и падает к Его ногам, выражая тем самым как свое глубокое почтение к Иисусу, так и боль и отчаяние (ср. 9:17-18,20-22,26).
diff --git a/mrk/07/26.md b/mrk/07/26.md
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+# Эта женщина была язычница, родом из сирийской Финикии. Она просила Иисуса, чтобы Он изгнал демона из её дочери
+
+ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς - "Женщина же была гречанка, сирофиникиянка родом, и просила Его, чтобы демона изгнал из дочери её".
+
+Συροφοινί(κι)σσα: сирофиникиянка (женщина из Сирофиникии, т. е. Финикии, которая была частью Сирийской провинции).
+
+Гл. ἐρωτάω: 1. спрашивать, вопрошать; 2. просить, упрашивать.
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
+
+Она умоляла Христа, чтобы изгнал беса из ее дочери. Евангелист подчеркивает, что женщина эта была не еврейкой, а язычницей - и по происхождению и по религиозному исповеданию. Она родилась в сирийской провинции Финикии. Марк называет ее "Сирофиникиянкой", а Матфей - "хананеянкой" (Мф. 15:22).
diff --git a/mrk/07/27.md b/mrk/07/27.md
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+# Но Иисус сказал ей: «Дай сначала насытиться детям, потому что нехорошо взять хлеб у детей и бросить щенкам»
+
+καὶ ἔλεγεν αὐτῇ· ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν - "И (Он) говорил ей: "Пусти/должно прежде сделать сытыми детей, потому не хорошо взять хлеб детей и щенкам бросить (его)".
+
+Гл. χορτάζω (пассив): кормить, питать, насыщать.
+
+Сущ. κυνάριον: пёсик, щенок, маленькая собачка.
+
+Ответ Иисуса следует воспринимать прежде всего в свете того, зачем (с какой целью) Он пришел в то место; кроме того, ответ прозвучал на том "уровне" и в той образной форме, которые делали его доступным для женщины. Под детьми Христос подразумевал Своих учеников; под "хлебом детей" - их "привилегии", ту духовную пищу, которой Он их питал, уча наедине; под псами (букв. здесь "маленькие собачки") подразумеваются животные, жившие в доме язычников (уничижительного смысла образ этот здесь не имеет).
+
+Иисус в сущности дал женщине понять, что пришел сюда для того, чтобы учить Своих учеников. Хорошо ли это - прерывать "семейную трапезу", чтобы накормить "собак" тем, что положено съесть "детям"? Так и Ему не следует отвлекаться от служения ученикам, чтобы послужить ей, язычнице. Однако объяснение Иисуса лишь подогрело надежды сирофиникиянки на Него. Некоторые интерпретаторы Библии "раздвигают границы" этого толкования, углубляя его богословский смысл. "Дети", говорят они, это неверующий Израиль, который следует "напитать" (миссия Иисуса); "хлеб детей" - это особые преимущества иудеев, включая их "первоочередное" право на служение Иисуса; этот "хлеб" не может быть брошен "псам" (язычникам), потому что их час "вкусить хлеб" (час возвещения Евангелия миру) еще не настал.
diff --git a/mrk/07/28.md b/mrk/07/28.md
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+# Она сказал Ему в ответ: «Да, Господин, это так. Но и щенки под столом едят крошки у детей»
+
+ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ· κύριε\*· καὶ\*\* τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων - "Она же ответила и говорит Ему: "Господин\*, и щенки под столом едят от крошек детей".
+
+*В поздних греч. рукописях здесь так: "Да, Господин". \В поздних греч. рукописях здесь так: "но и".
+
+В ответ на заявление Иисуса женщина соглашается: она называет Его Господином (букв. здесь - почтительное обращение "Господин"). Она согласилась с правом Иисуса отказать ей в ее просьбе, но не отступилась. Не оскорбившись аналогией, к которой Он прибег, она и сама ей воспользовалась: "но и псы под столом едят крохи у детей", - сказала она.
+
+То есть она выразила ту мысль, что и собакам достается какая-то пища, когда едят дети, - одновременно с ними. И Ему ради нее вовсе не следует "обделять" учеников - ведь всё, что она просит, - это "кроху" Его благодати, в которой она теперь так отчаянно нуждается.
diff --git a/mrk/07/29.md b/mrk/07/29.md
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+# Иисус сказал ей: «За то, что ты так сказала, демон вышел из твоей дочери. Ты можешь идти»
+
+καὶ εἶπεν αὐτῇ· διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον - "И (Он) сказал ей: "Благодаря этому слову (твоему) иди, вышел из дочери твоей демон".
+
+Альт. перевод: "Раз ты так сказала, можешь идти домой: бес из твоей дочери вышел, — сказал Иисус" (СРП РБО).
+
+За смирение и веру женщины, которые вполне выявились в ее словах, Господь Иисус наградил ее. Бес выел из ее дочери! Сила Божья освободила девочку от беса. Иисус даже не понадобилось иди в дом женщины, чтобы явить Свою исцеляющую силу (ср. исцеление дочери Иаира, Мк,., гл. 5).
diff --git a/mrk/07/30.md b/mrk/07/30.md
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+# Когда она пришла в свой дом, то увидела, что демон вышел и её дочь лежит на постели
+
+καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν \*τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός\*. - "И уйдя в дом (=домой) её, она нашла \*ребёнка простёртого на ложе и демона вышедшего\*".
+
+ В поздних греч. рукописях здесь так: "демона вышедшего, и дочь простёртую на ложе".
+
+(Пасс. прич.) βεβλημένον от гл. βάλλω: 1. перех. бросать, кидать, ввергать, закидывать; 2. перех.класть, ставить, помещать, вливать (о жидкости); 3. неперех. кидаться, бросаться.
+
+Сущ. κλίνη: постель, кровать, ложе, скамья, одр.
+
+Гл. ἐξέρχομαι (прич./дееприч.): выходить, уходить.
+
+Вернувшись домой, женщина обнаружила, что бес вышел; и дочь лежит на постели. Это единственное описанное Марком чудо, которое Иисус совершил "на расстоянии", не отдавая никакого словесного повеления.
diff --git a/mrk/07/31.md b/mrk/07/31.md
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+# Связующее утверждение:
+
+После исцеления людей в Тире Иисус отправляется к Галилейскому морю. Там он исцеляет глухого человека, что поражает окружающих людей.
+
+# Общие замечания:
+
+Об этом случае рассказано только у Марка. Его описанием завершается повествовательный цикл (6:32 - 7:37), который заканчивается сообщением о признании людьми благодатных дел Иисуса Христа (7:37). Исцеление глухого и косноязычного служит прообразом того, что произойдет с апостолами, у которых тоже "откроются уши" (8:18,27-30). Второй повествовательный цикл начинается с 8:1 и достигает своей наивысшей точки в исповедании Иисуса учениками (8:27-30).
+
+# Когда Иисус вышел из окрестности Тира и прошёл через окрестности Сидона, то снова пришёл к Галилейскому морю со стороны Десятиградия
+
+Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου \*ἦλθεν διὰ Σιδῶνος\* \*\*εἰς τὴν θάλασσαν\*\* τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως - "И снова выйдя из пределов Тира, (Он) \*пришёл через Сидон\* на море Галилейское посреди пределов Десятиградия".
+
+*\*В поздних греч. рукописях дано так: "...и Сидона Он пришёл". \*\*
+
+В поздних греч. рукописях здесь дано так: "к морю"
+
+Выйдя из пределов Тирских (и Сидонских), Иисус опять пошел к морю Галилейскому чрез пределы Десятиградия. Полагают, что, выйдя из Сидона, Он пошел в юго-восточном направлении, в обход Галилеи, и пришел в какое-то место на восточном берегу Галилейского, моря (на территории Десятиградия; ср. 5:20). И там к Немцу привели к Нему глухого косноязычного и просили, чтобы Он его исцелил (см. ст. 32, ср. 5:23).
diff --git a/mrk/07/32.md b/mrk/07/32.md
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+# К Нему привели глухонемого и просили, чтобы Иисус возложил на него руки
+
+Καὶ φέρουσιν αὐτῷ κωφὸν καὶ μογιλάλον καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα - "И доставляют/приводят к Нему глухого и косноязычного/немого и просят Его, чтобы Он возложил (на) него руку".
+
+Гл. φέρω: нести, (при)носить, сносить, переносить, приводить; φέρω говорит о временном ношении, от случая к случаю,
+
+Прил. κωφός: бесчувственный (1. немой; 2. глухой). Прил. μογιλάλος: косноязычный (не способный внятно говорить).
+
+Гл. ἐπιτίΘημι: класть (на), ставить (на), положить (на), полагать, возлагать; ср. з. нападать, предаваться, посвящать себя.
+
+Здесь хорошо просматривается известная параллель между этим местом и Ис. 35:6 (единственным стихом, где в Септуагинте употребляется то же редкое греческое слово, что и здесь; это - "могилалон", тут переведенное как "косноязычный", а в книге Исайи - как "немой"). В Ис. 35:6 речь идет о наступлении Божьего Царства на земле. В служении Иисуса (и в чуде, описанном тут Марком, в частности) обетование о Царстве осуществлялось прообразно.
diff --git a/mrk/07/33.md b/mrk/07/33.md
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+# Иисус отвёл его в сторону от народа, вложил Свои пальцы ему в уши, плюнул и коснулся его языка
+
+καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ’ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ - "И отведя его от толпы отдельно, (Он) вложил пальцы Свои в уши его и, плюнув, коснулся языка его".
+
+Гл. απολαμβανω (прич./дееприч): забирать, отводить человека в сторону, чтобы остаться наедине.
+
+Гл. βάλλω: 1. перех. бросать, кидать, ввергать, закидывать; 2. перех.класть, ставить, помещать, вливать (о жидкости); 3. неперех. кидаться, бросаться. Сущ. δάκτυλος: перст, палец. πτύσας (деепричастие) от πτύω: плевать, сплевывать. С деепричастием: плюнув. Сущ. γλῶσσα: язык (1. орган тела.; 2. речь, наречие).
+
+При исцелении этого человека Иисус использовал язык жестов и символов, значения которых Марк не объясняет. Очевидно, именно этот способ соответствовал нужде данного человека и прежде всего нужде пробуждения в нем веры. Потому и отвел его Иисус в сторону - с тем, чтобы "отделив" от народа, "приблизить" к Себе. Действия, которые совершает Иисус затем, напоминают действия врача, в которого должен поверить больной: Он вложил Свои пальцы ему в уши (как бы "расширяя", раскрывая их) и, плюнув, коснулся языка его.
diff --git a/mrk/07/34.md b/mrk/07/34.md
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+# Посмотрев на небо, Он вздохнул и сказал: «Еффафа» (то есть: «Откройся»)
+
+καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν καὶ λέγει αὐτῷ· Εφφαθα, ὅ ἐστιν διανοίχθητι. - "и воззрев на небо, (Он) простонал/издал стон и говорит ему: "Еффафа", которое есть (=что значит) "Сделайся раскрыт"".
+
+Альт. перевод: "и, взглянув на небо, тяжело вздохнул и сказал: — Эффата! Это значит "Откройся!"" (СРП РБО).
+
+Гл. στενάζω: стенать, вздыхать, сетовать.
+
+διανοίχθητι (императив, пасс. форма) от гл. διανοίγω: 1. открывать, отворять; 2. вскрывать, рассекать; 3. прорываться, прокладывать путь, разверзать; 4. изъяснять, раскрывать.
+
+Можно предположить, что всеми этими действиями Иисус давал понять больному, что намерен исцелить его. "Воззрев на небо" - Он "сообщил" ему таким образом, что для исцеления необходима помощь Бога, пребывающего там. Его вздох мог свидетельствовать и о сострадании и о силе эмоционального напряжения Иисуса в борьбе с сатанинской силой, овладевшей несчастным больным. Затем Христос произнес по-арамейски: "еффафа", что значит "откройся".
diff --git a/mrk/07/35.md b/mrk/07/35.md
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+++ b/mrk/07/35.md
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+# И тут же к глухонемому вернулся слух, и он стал говорить внятно
+
+καὶ [εὐθέως] ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ καὶ ἐλάλει ὀρθῶς. - "И [тотчас/сразу] сделались открыты его уши, и была развязана привязь языка его, и он говорил правильно". Альт. перевод: "И в тот же миг уши глухого открылись, скованность языка его исчезла, и речь его стала ясной" (пер. Кулакова).
+
+Гл. ἀνοίγω: открывать, отверзать, отворять, отпирать, вскрывать (печать).
+
+Гл. λύω (пассив):1. отвязывать, развязывать; 2. освобождать, отпускать; 3. разрушать, расторгать, нарушать.
+
+Сущ. δεσμός,: привязь; мн. ч. узы, оковы.
+
+Нар. ὀρΘῶς: правильно, правдиво, верно, истинно, подлинно, справедливо.
+
+Это слово глухому было легко прочитать по движению губ Иисуса. Употребление Врачом арамейского слова, может быть, указывает на то, что больной не был язычником. Дефект речи обычно связан с дефектом слуха, и это верно как в физическом, так и в духовном смыслах.
diff --git a/mrk/07/36.md b/mrk/07/36.md
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+# Иисус запретил им рассказывать об этом. Но сколько бы Он им ни запрещал, они ещё больше всем рассказывали
+
+καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον - "И (Он) приказал им, чтобы никому (не) говорили/рассказывали , (но) сколько же (=бы) Он им (Он не) приказывал, они более чрезмерно (=больше прежнего) возвещали".
+
+Гл. διαστέλλω: повелевать, приказывать, заповедовать, распоряжаться, запрещать, поручать.
+
+Прил. περισσότερον (сравнит. степень): преимущественнее, более, лучше.
+
+Гл. κηρύσσω: проповедовать, провозглашать, разглашать, возвещать.
+
+Чем больше запрещал Иисус людям разносить вести о Нем, тем больше они разглашали - и в первую очередь о чудесах, совершённых Им (ср. 1:44-45; 5:20,43). Тем временем, Он не хотел, чтобы Его служению в Десятиградии сопутствовала популярность "чудотворца".
diff --git a/mrk/07/37.md b/mrk/07/37.md
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+# Люди были сильно удивлены и говорили: «Всё, что Он делает, — хорошо: и глухих делает слышащими, и немых — говорящими»
+
+καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες· καλῶς πάντα πεποίηκεν, καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ [τοὺς] ἀλάλους λαλεῖν - "И чрезвычайно они поражались, говоря: "Хорошо всё (Он) сделал, и глухих делает слышащими и немых говорящими".
+
+Нар. ὑπερπερισσῶς: чрезвычайно, безмерно. εξεπλήσσοντο (пассивный залог) от ἐκπλήσσω действ. ошеломлять, поражать, удивлять, изумлять; страд. поражаться, удивляться, изумляться. С пассивным залогом: были поражены.
+
+Гл. ποιέω: делать, творить, сотворить, производить, исполнять.
+
+καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ [τοὺς] ἀλάλους λαλεῖν - "Делает так, что глухие слышат и немые говорят". Чудесам, явленным Иисусом, люди весьма удивлялись. Они одобряют служение Иисуса. Снова приходит на ум параллель с Ис. 35:3-6, которую мог иметь в виду и Марк.
diff --git a/mrk/07/intro.md b/mrk/07/intro.md
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+# Марк 07 Общее примечание
+
+## Структура и формат
+
+Эти стихи возвращают нас к теме полемики между Иисусом и религиозными вождями (Мк. 2:1 - 3:6). В них подчеркнуто звучит также тема отвержения Христа и Его учения Израилем (ср. 3:6,19-30; 6:1-6а), несмотря на популярность, которой Он пользовался в народе (6:53-56). И этим, в свою очередь, обосновывается "переориентация" Иисуса на язычников, которым Он начинает служить (7:24 - 8:10). Этот раздел как бы образует "прелюдию" к началу Его служения язычникам. Смысловая нагрузка раздела определяется словом "нечистота" (либо словами, несущими в себе то же понятие - 7:2, 5, 15, 18, 20, 23) и словом "предание" (ст. 3, 5, 8, 9, 13).
+
+## Специальные понятия в этой главе
+
+Омовение рук
+
+Фарисеи совершали омовение множества предметов, которые на самом деле не нуждались в этом (они не были грязными), таким образом они пытались выразить своё благочестие и угодить Богу. Они совершали ритуальное омовение несколько раз в день (напр., перед едой), хотя Закон Моисея ничего не говорит об этом. Иисус же утверждал, что люди угождают Богу, когда они думают и делают то, что правильно в глазах Господа.
+
+В некоторых переводах каждая строка стихотворения помещается правее остальной части текста, чтобы было легче читать. Открытая Дословная Библия делает так с поэзией в 7:6-7, которая является ссылкой из Ветхого Завета.
+
+Другие возможные трудности при переводе этой главы
+
+### «Еффафа»
+
+Это арамейское слово. Марк написал его так, как оно звучало, используя греческие буквы, а затем объяснил его значение.
diff --git a/mrk/08/01.md b/mrk/08/01.md
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+# Связующее утверждение:
+
+Огромная, голодная толпа следует за Иисусом. Он кормит их, используя только семь хлебов и несколько рыб, а потом Иисус и его ученики садятся в лодку, чтобы отправиться в другое место.
+
+# В те дни, когда собралось очень много людей и им нечего было есть, Иисус подозвал Своих учеников и сказал им:
+
+Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς - "В те дни снова многая толпа была (с Иисусом) и не имеющие что они поели бы (=когда они не имели что поесть), и, (Он) подозвав учеников, говорит им:"
+
+Альт. перевод: "В те дни вокруг Иисусавновь собралось много людей, а есть им было нечего. Тогда Он подозвал к Себе учеников и сказал им:" (пер. Кулакова)
+
+В те дни
+
+Эта фраза используется для введения в историю нового события. (См.: [[rc://*/ta/man/translate/writing-newevent]])
+
+Во время служения Иисуса в Десятиградии (7:31) собралось однажды к Нему особенно много народа (ср. 6:34); вероятно, это были как иудеи, так и язычники.
diff --git a/mrk/08/02.md b/mrk/08/02.md
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+# «Мне жаль людей, которые уже три дня находятся со Мной. Им нечего есть.
+
+σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν - "Испытываю жалость к толпе, потому что уже дня три остаются со Мной, и не имеют что они поели бы (=что поесть)".
+
+Гл. σπλαγχνίζομαι: сжалиться, иметь жалость, умилосердиться.
+
+Гл. προσμένω: пребывать, оставаться, находиться, держаться.
+
+Три дня Иисус учил народ, и, если люди и взяли с собой какие припасы, то они подошли к концу, так что им нечего стало есть. Вид этих голодных людей, многим из которых предстоял длинный путь домой, вызвал у Христа жалость (6:34). И если в первом случае насыщения толпы (схожим с этим), ученики обратили внимание Иисуса на то, что Его слушатели  голодны (6:35-36), то теперь инициативу проявил Он Сам (позвав учеников), чтобы накормить это множество людей, которые и пищей пренебрегли - только бы послушать Его учение.
diff --git a/mrk/08/03.md b/mrk/08/03.md
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+# Если отпущу их домой голодными, то по дороге они ослабеют, потому что некоторые из них пришли издалека».
+
+καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν ἥκασιν - "И если отпущу их голодными в дом их, будут ослаблены в пути, и (к тому же) некоторые из них издали пришли".
+
+Возм. перевод: "Если Я отпущу их голодными, они ослабеют в дороге, а ведь некоторые пришли издалека" (СРП РБО).
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+Гл. εκλυθήσονται (пассивный залог) от ἐκλύω: развязывать, расслаблять; страд. изнурять, ослаблять, унывать. С пассивным залогом: будут ослаблены. Нар. μακρόΘεν: издали, издалека.
+
+Гл. ἥκω: прийти, прибыть, явиться, найти, наступить.
+
+Иисус проявляет заботу о народе, который на три дня забыл про насущные нужды. Он стремится удовлетворить не только их духовные, но и физические нужды.
diff --git a/mrk/08/04.md b/mrk/08/04.md
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+# Его ученики ответили Ему: «Откуда здесь, в пустынном месте, взять хлеб, чтобы накормить их?»
+
+καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ᾽ ἐρημίας; - "И ответили Ему ученики Его, что: "Откуда этих сможет кто-нибудь здесь насытить хлебами в пустыне"?
+
+Гл. **χορτάζω: **кормить, питать, насыщать.
+
+# "Откуда здесь, в пустынном месте, взять хлеб, чтобы накормить их?"
+
+Ученики выражают свое удивление тем, что Иисус ожидает, что они смогут найти достаточно пищи в таком месте. Альтернативный перевод: «Это место настолько безлюдно, что здесь негде достать достаточно хлеба, чтобы накормить всех этих людей!» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Вопрос апостолов указывал на упомянутую медлительность их "мышления" относительно Иисуса. Они все еще не понимали, что и в этой крайне затруднительной ситуации они могут положиться на Него. К тому же подобный этому эпизод в их жизни уже был (см. гл. 6).
diff --git a/mrk/08/05.md b/mrk/08/05.md
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+# Иисус спросил у них: «Сколько у вас хлебов?» Они ответили: «Семь».
+
+καὶ ἠρώτα αὐτούς· πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν· ἑπτά - "И (Он) спрашивал их: "Сколько имеете хлебов"? Они же сказали: "Семь (хлебов)".
+
+# Иисус спросил у них
+
+Или: «Иисус спросил своих учеников».
+
+Вопрос же Иисуса о том, сколько хлебов имеется в их распоряжении, ясно свидетельствовал о Его намерении "размножить" как этот хлеб (оказалось всего семь хлебов), так и "немного рыбок", бывших у учеников (8:7; ср. Мф. 15:34).
diff --git a/mrk/08/06.md b/mrk/08/06.md
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+# Тогда Он повелел народу сесть на землю. Он взял семь хлебов, поблагодарил Бога, разломил хлеб и дал Своим ученикам, чтобы они раздали его. И они раздали хлеб людям.
+
+καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν, καὶ παρέθηκαν τῷ ὄχλῳ - "И приказывает толпе возлечь на земле. И взяв семь хлебов, возблагодарив, (Он) разломил (преломил) и дал ученикам Его чтобы (те) предлагали/передавали. И (те) предложили/передали (хлеб) толпе".
+
+Гл. παραγγέλλω: приказывать, заповедовать, повелевать, наставлять, увещевать.
+
+Гл. ἀναπίπτω: 1. ложиться, возлежать; 2. приклониться. Гл. παρατίΘημι: 1. класть возле, ставить перед, подавать (на стол); 2. вверять, передавать; 3. предлагать, преподносить, представлять.
+
+# Он повелел народу сесть на землю
+
+Это можно записать как прямую цитату. «Иисус повелел толпе: «Сядьте на землю». (См.: [[rc://*/ta/man/translate/figs-quotations]])
+
+# сесть
+
+Используйте такое слово в вашем языке, которое описывает, как обычно едят люди, когда у них нет стола, сидя или лежа.
+
+Насыщение этой толпы произошло похожим образом, что и насыщение 5000 человек (ср. 6:39-42). Так же, как и при описании того случая (6:41) глагол "давать" стоит в греческом тексте в несовершенном виде (не "дал", а "давал" хлеб ученикам Своим); то есть хлеб "множился" в руках Христа, а ученики раздавали его народу. То же дальше произошло и с "немногими рыбками".
diff --git a/mrk/08/07.md b/mrk/08/07.md
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+# Также у них было несколько небольших рыб. Он благословил и сказал, чтобы раздали и их.
+
+καὶ εἶχον ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι - "И имели рыбок немногих. И благословив их (рыбок), (Он) сказал и и это предлагать/раздавать (=это чтобы они предлагали/раздавали)".
+
+Сущ. ἰχΘύδιον: рыбка.
+
+Прил. ὀλίγος: малый, небольшой, малочисленный; о времени: непродолжительный, краткий.
+
+Гл. εὐλογέω: благословлять (слово имеет три значения: хорошо отзываться, воздавать хвалу, восхвалять.
+
+Гл. παρατίΘημι: 1. класть возле, ставить перед, подавать (на стол); 2. вверять, передавать;
+
+3. предлагать, преподносить, представлять.
+
+# Также у них было
+
+Здесь местоимение «у них» используется для обозначения Иисуса и его учеников.
+
+# Он благословил
+
+«Иисус поблагодарил (Бога) за рыбу».
+
+Как и в случае с хлебом, Иисус произносит молитву благодарения Богу над рыбой, после чего ученики раздают её всем присутствующим (произошло очередное чудо).
diff --git a/mrk/08/08.md b/mrk/08/08.md
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+# Они ели и насытились, а оставшихся кусков набрали семь корзин.
+
+καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σπυρίδας - "И они поели и сделались сытыми/насытились. И (они) взяли/набрали остатки кусков семь корзин".
+
+εχορτάσθησαν (пассивный залог) от χορτάζω: кормить, питать, насыщать. С пассивным залогом: были насыщены.
+
+Сущ. περίσσευμα: 1. обилие, избыток, излишек; 2. остаток.
+
+Сущ. σπυρίς:** **корзинка, плетенка.
+
+# Они ели
+
+«Люди ели»
+
+# набрали
+
+«ученики собрали»
+
+Семь хлебов превратились в итоге в семь корзин. Короткими энергичными фразами Марк говорит о "достаточности" чуда, совершенного Христом ("и ели и насытились"), об обилии пищи ("набрали оставшихся кусков семь корзин") и о количестве народа ("евших было около четырех тысяч", см. ст. 9; не считая женщин и детей - ср. Мф. 15:38). Тут речь идет о больших корзинах (греческое слово "спиридас"), а не о "коробах" (греческое слово "кофиной") как в случае насыщения 5. 000 человек -см.  Мк. 6:43 и ср. 8:19-20. По-видимому, речь идёт о веревочных корзинах, которые делали настолько большими, что в них и человек мог уместиться (Деян. 9:25). (Но в каждой из них могло первоначально лежать и по широкому плоскому хлебу.) Думается, что остатков пищи в этих семи корзинах уместилось больше, чем в 12 "коробах" ранее (см. 6:43).
diff --git a/mrk/08/09.md b/mrk/08/09.md
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+# Тех, кто ел, было около четырёх тысяч человек. Иисус отпустил их,
+
+ἦσαν δὲ\* ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς - "Было же\* (народа) приблизительно четыре тысячи, И  (Он) отпустил их".
+
+* В поздних греч. рукописях здесь добавление: "поевшие".
+
+Числ. τετρακισχίλιοι: четыре тысячи.
+
+Нар. ὡς: 1. как, словно, подобно, будто; 2. когда, с тех пор как, как только; 3. около, приблизительно; 4. чтобы, с целью; 5. так что; 6. так как.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
diff --git a/mrk/08/10.md b/mrk/08/10.md
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+# сел в лодку со Своими учениками и приплыл в окрестности Далмануфы.
+
+Καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη Δαλμανουθά - "И тотчас (после этого) войдя в лодку с учениками Его, (Он) пришёл в пределы Дальмануфы".
+
+Гл. ἐμβαίνω: входить, вступать.
+
+**ΔαλμανουΘά: **Далмануфа (название местности неизвестного нахождения около Галилейского моря, возможно другое название для города Магдалы, по традиции имевшего много имен).
+
+(Другое название городка Далмануфа - Магдала, но не исключено, что два эти городка - Далмануфа и Магдала - находились поблизости друг от друга; Мф. 15:39. Так или иначе это место было недалеко от Тивериады - на западном берегу Галилейского озера; Мф. 8:13,22.)
+
+# приплыл в окрестности Далмануфы
+
+Возможно, будет полезно пояснить, как они добрались до Далмануфы. Альтернативный перевод: «они поплыли по Галилейскому морю в район Далмануфы». (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mrk/08/11.md b/mrk/08/11.md
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+# Связующее утверждение:
+
+В Далмануфе Иисус отказывается дать фарисеям знамение, пока он и его ученики не сядут в лодку и не уедут оттуда.
+
+# Фарисеи пришли к Иисусу и начали с Ним спорить. Испытывая Его, они требовали от Него знамение с неба
+
+Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συζητεῖν αὐτῷ, ζητοῦντες παρ’ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν - "И вышли фарисеи и начали спорить с Ним, ожидая (ища) от Него знамение с неба, испытывая/искушая Его".
+
+Альт. перевод: "Пришли фарисеи и вступили с Ним в спор. Желая испытать Его, они добивались от Него знака с небес" (СРП РБО).
+
+Гл. συζητέω: 1. обсуждать, обговаривать, рассуждать, спрашивать; 2. спорить, пререкаться, состязаться. ζητοũντες (деепричастие) от ζητέω: искать. С деепричастием: ища.
+
+Сущ. σημεῖον: знамение, знак, признак.
+
+πειράζοντες (деепричастие) от πειράζω: 1. пытаться, делать попытку; 2. испытывать, подвергать испытанию; 3. искушать, пытаться совратить или уловить; как сущ.: искуситель.
+
+# знамение с неба
+
+Они хотели получить от Иисуса знамение, которое доказало бы, что сила и власть Иисуса исходят от Бога. Возможные значения: 1) Слово «небо» является метонимией, обозначающей Бога. Альтернативный перевод: «знамение от Бога» или 2) слово «небо» относится к небу. Альтернативный перевод: «знамение с небес». (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Религиозные вожди вновь вышли к Иисусу (ср. 3:22-30; 7:1-5), начали с Ним спорить и требовали от Него свидетельства об источнике Его власти (с. 3:22-30; Втор. 13:2-5; 18:18-22). Таким они считали знамение с неба. В Ветхом Завете "знамение" было не столько "знаком" силы, сколько свидетельством авторитетности и достоверности того, что произносилось или совершалось. Фарисеи требовали не "впечатляющего" чуда от Христа, а того, что доказало бы им, что Его власть - от Бога. Сами же они думали на этот счет совершенно иначе (см. 3:22).
diff --git a/mrk/08/12.md b/mrk/08/12.md
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+# А Он глубоко вздохнул и сказал: «Почему это поколение требует знамение? Говорю вам истину, что не будет дано знамение этому поколению»
+
+καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει· τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον. - "И застонав духом Его, говорит: "Что поколение это ищет знамение/знак? Аминь говорю вам, будет ли дано поколению этому знамение/знак".
+
+Альт. перевод: "Он тяжело вздохнул и сказал: «Почему это поколение требует знамения? Заверяю вас, никогда не будет дано знамение этому поколению» (пер. Кулакова).
+
+Гл. **ἀναστενάζω **(прич./дееприч.): глубоко вздыхать, громко стонать.
+
+Сущ. ** γενεά: **1. род, потомок, семейство, отпрыск, происхождение; 2. поколение.
+
+Гл. Гл. **ζητέω: **искать, просить.
+
+Гл. **δίδωμι **(пассив): давать, отдавать, подавать, выдавать, раздавать, наделять, уступать, позволять.
+
+# Он глубоко вздохнул
+
+Это означает, что он застонал или издал длинный глубокий вздох, который можно было услышать. Вероятно, это свидетельствует о печали Иисуса по поводу того, что фарисеи отказались ему поверить. Посмотрите, как вы перевели это в [Mк.7:34](https://v-mast.com/events/07/34.md).
+
+# Почему это поколение требует знамение?
+
+Иисус ругает их таким образом. Этот вопрос можно записать в виде утверждения. Альтернативный перевод: «Это поколение не должно искать знамение». (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Иисус, глубоко вздохнув (ср. 7:34), поставил риторический вопрос, в котором отразилась Его боль по поводу упорного неверия фарисев и народа. Слова "это поколение" относились к израильскому народу того времени, который представляли его религиозные руководители (ср. 8:38; 9:19; 13:30), продолжавшие отвергать Бога, несмотря на Его милостивое обращение с ними (ср. Втор. 32:5-20; Пс. 94:10). Прибегнув к торжественной "вводной формуле" "истинно говорю вам" (ср. Мк. 3:28) и к еврейскому идиоматическому выражению резкого отрицания (ср. Пс. 94:11; Евр. 3:11; 4:3,5), Иисус отверг их требование: "Не дастся этму поколению знамение". Матфей приводит в этом случае упомянутое Иисусом исключение: "кроме знамения Ионы пророка" (Мф. 16:4) - относительно воскресения Христа (Мф. 12:39-40). Марк проводит различие между чудом (греч. "дюнамис") и знамением (греч. "семейон"). Первое является у него доказательством того, что в Иисусе действовал и являл Свою силу Бог. Просьба о чуде может быть оправданной и допустимой, когда диктуется верой и выражает ее (к примеру, Мк. 5:23; 7:26, 32). Но требование чуда может быть и недопустимым, когда вытекает из неверия, как в случае фарисеев.
diff --git a/mrk/08/13.md b/mrk/08/13.md
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+# Иисус оставил их, снова сел в лодку и отправился на другую сторону.
+
+καὶ ἀφεὶς αὐτοὺς πάλιν ἐμβὰς ἀπῆλθεν εἰς τὸ πέραν - "И оставив их, снова войдя в лодку, ушёл/отправился на противоположную/другую сторону".
+
+Возм. перевод: "И, оставив их, Он снова сел в лодкуи отправился на другой берег" (пер. Кулакова).
+
+# Иисус оставил их, снова сел в лодку
+
+Ученики Иисуса пошли с ним. Некоторая добавочная информация поможет выразить это яснее. Альтернативный перевод: «он оставил их и снова сел в лодку со своими учениками». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# на другую сторону
+
+Это подразумевает Галилейское море, что можно выразить яснее. Альтернативный перевод: «на другую сторону моря». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+О негодовании Иисуса свидетельствовал Его внезапный уход. Снова Он отправился на другой (северо-восточный) берег Галилейского моря. Этим окончилось Его общественное служение в Галилее.
diff --git a/mrk/08/14.md b/mrk/08/14.md
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+# Связующее утверждение:
+
+Находясь в лодке, Иисус и его ученики обсуждают недостаток понимания со стороны фарисеев и царя Ирода, несмотря на все увиденные ими знамения.
+
+# Его ученики забыли взять хлеб. У них с собой в лодке была только одна лепёшка.
+
+Καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ’ ἑαυτῶν ἐν τῷ πλοίῳ - "И (они) забыли взять хлебы, и если не один хлеб, не имели (они) с собой в лодке (=кроме одного хлеба не было у них (ничего) с собой в лодке)".
+
+Гл. ἐπιλανΘάνομαι: забывать, оставлять по забывчивости, пренебрегать.
+
+Возможно, поспешное отплытие стало причиной того, что ученики не взяли с собой хлебов. В лодке у них не было ничего, кроме одного (круглого плоского) хлеба, однако и этого было достаточно, поскольку с ними был Иисус (6:35-44).
diff --git a/mrk/08/15.md b/mrk/08/15.md
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+# Иисус повелел им: «Смотрите, берегитесь фарисейской закваски и закваски Ирода».
+
+καὶ διεστέλλετο αὐτοῖς λέγων· ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου - "И (Он) приказывал/повелевал им, говоря: "Смотрите, будьте осмотрительны/обратите внимание от закваски фарисеев и закваски Ирода".
+
+Гл. διαστέλλω: 1. разделять, различать; 2. ср. з. повелевать, приказывать, заповедовать, распоряжаться, запрещать, поручать.
+
+Гл. ὁράω: видеть, взирать, воспринимать, понимать, смотреть.
+
+Гл. βλέπω: видеть, смотреть. С предл. ἀπὸ = беречься, остерегаться.
+
+Сущ. ζύμη: закваска, дрожжи.
+
+# Смотрите, берегитесь
+
+Эти два термина имеют похожие значения и повторяются здесь для акцента. Их можно объединить. Альтернативный перевод: «Остерегайтесь». (См.: [[rc://*/ta/man/translate/figs-doublet]])
+
+Приближаясь к Тивериаде, где находился дворец Ирода, Иисус стал предупреждать учеников: "берегитесь закваски фарисеев и закваски Ирода". Малое количество закваски оказывает воздействие и на большое количество теста, если оказывается в нем. "Закваска" стала у иудеев метафорой, нередко употреблявшейся для выражения невидимого, но всепроникающего влияния; часто (как здесь) - влияния развращающего. Будучи употреблена в этом контексте, "закваска" вызывает разрастание неверия. Именно неверие стояло за требованием фарисеев явить им знамение - в то время, как для себя вопрос об Иисусе они уже давно решили (8:11-12; 3:6). То же относилось и к Ироду (6:14-16; Лк. 13:31-33; 23:8-9). Как видно из риторического вопроса Иисуса Христа (Мк. 8:12), неверие всё глубже проникало в израильский народ, поэтому Он и предупреждал Своих учеников против неверия, призывая их верить в Него и стараться понять Его без помощи знамений (ст. 17-21).
diff --git a/mrk/08/16.md b/mrk/08/16.md
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+++ b/mrk/08/16.md
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+# Ученики стали рассуждать между собой: «Что это значит? Что у нас нет хлеба?»
+
+καὶ διελογίζοντο πρὸς ἀλλήλους\* ὅτι ἄρτους οὐκ ἔχουσιν\*\*. - "И они рассуждали друг с другом\*, что хлеба не имеют".
+
+* В поздних греч. рукописях здесь добавление: "говорящие".
+
+В поздних греч. рукописях вм. "имеют" - "имеем".
+
+Возм. понимание и перевод: "А они говорили между собой, что у них нет хлеба" (СРП РБО).
+
+# Что это значит? Что у нас нет хлеба?
+
+В данном случае, возможно, ученики подразумевают то, что Иисус сказал ранее. Эти вопросы можно также перевести с помощью утвердительного предложения. Альт. перевод: «Он, должно быть, сказал это, потому что у нас нет хлеба». (См.: [[rc://*/ta/man/translate/figs-explicit]]) Так это место даётся в переводе Кулакова: "А они стали рассуждать между собой: «Это из-за того, что не взяли мы хлеба»".
+
+Ученики же не обратили внимания на то, что Иисус говорил о "закваске фарисейской и Иродовой". Они услышали лишь слово "закваска" и подумали, что Учитель корит их, что не они взяли с собой достаточно хлеба.
diff --git a/mrk/08/17.md b/mrk/08/17.md
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+++ b/mrk/08/17.md
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+# Узнав это, Иисус сказал им: «Почему вы рассуждаете о том, что у вас нет хлеба? Всё ещё не понимаете и не осознаёте? Неужели ваши сердца всё ещё закрыты?
+
+καὶ γνοὺς λέγει αὐτοῖς· τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν - "И узнав (заметив), (Он) говорит им: "Зачем/что рассуждаете (о том), что хлебов не имеете? (Разве) еще не понимаете и (разве) не осознаете (что Я имею в виду)? Окаменевшее (очерствелое) имеете сердце ваше"?
+
+Γνους (деепричастие) от γινώσκω: 1. знать; 2. познавать, узнавать; перен. вступать в половые отношения; 3. замечать, осознавать. С деепричастием: осознав.
+
+Гл. διαλογίζομαι: 1. размышлять, соображать, рассчитывать, помышлять, думать; 2. обсуждать, обговаривать, дискуссировать, рассуждать.
+
+Гл. νοέω: 1. постигать мысленно, разуметь, понимать, познать; 2. мыслить, помышлять, рассматривать, обдумывать.
+
+Гл. συνίημι: разуметь, понимать, узнавать, познавать. Гл. πωρόω (пассивное прич./дееприч.): окаменеть, очерствлять, ожесточать, ослеплять (о глазах).
+
+Короткие и быстрые вопросы Иисуса проникнуты горечью по причине духовного неразумия апостолов (ср. 4:13,40; 6:52). Читая мысли людей, Иисус знал, о чем они "рассуждали" (см. 8:16).
diff --git a/mrk/08/18.md b/mrk/08/18.md
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+++ b/mrk/08/18.md
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+# Общие замечания:
+
+Иисус здесь цитирует Иер. 5:21.
+
+# У вас есть глаза, и вы не видите? У вас есть уши, и вы не слышите? И не помните?
+
+ὀφθαλμοὺς ἔχοντες οὐ βλέπετε καὶ ὦτα ἔχοντες οὐκ ἀκούετε; καὶ οὐ μνημονεύετε, -  "Глаза имея, (разве) не видите, и уши имея, (разве) не слышите? И (разве) не помните,"?.
+
+Возм. перевод: "Глаза есть у вас– неужели вы не видите? И уши есть у вас– неужели не слышите? И разве вы не помните," (пер. Кулакова).
+
+Но упрекал Он их не за то, что те не поняли смысла Его предостережений, а за то, что по-прежнему не сознавали значения того факта, что с ними находится Он Сам. Иисус говорит об их окаменевшем сердце (ср. 6:52). Да, у них были глаза, но они не видели ими, и уши, которыми они не слышали (ср. Иер. 5:21; Иез. 12:2). В этом отношении они были не лучше "внешних", всех стальных (ср. Мк. 4:11-12). Их память тоже - увы! - была короткой.
diff --git a/mrk/08/19.md b/mrk/08/19.md
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+# Когда Я разделил пять хлебов для пяти тысяч человек, сколько полных корзин кусков вы набрали?» Они ответили Ему: «Двенадцать».
+
+ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ἤρατε; λέγουσιν αὐτῷ· δώδεκα. - "когда пять хлебов Я разломил для пяти тысяч, сколькие корзины кусков полные вы взяли"? Говорят Ему: "Двенадцать"".
+
+# для пяти тысяч человек
+
+Это относится к 5000-ам человек, которых накормил Иисус. Альтернативный перевод: «для 5000 человек». (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/translate-numbers]])
+
+# сколько полных корзин кусков вы набрали?»
+
+Возможно, будет полезно указать, когда они собрали эти корзины с хлебными остатками. Альт. перевод: «сколько корзин, полных остатков хлеба, вы собрали после того, как все закончили есть?» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+С целью напомнить ученикам о сотворенном чуде Иисус задал им вопросы о чудесном насыщении множества народа (6:35-44; 8:1-9); но сами эти вопросы свидетельствуют, что ученики так и не поняли значения увиденного ими ранее.
diff --git a/mrk/08/20.md b/mrk/08/20.md
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+++ b/mrk/08/20.md
@@ -0,0 +1,11 @@
+# «А когда Я разделил семь хлебов для четырёх тысяч, сколько корзин оставшихся кусков вы набрали?» Они ответили: «Семь».
+
+ὅτε τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων σπυρίδων πληρώματα κλασμάτων ἤρατε; καὶ λέγουσιν [αὐτῷ]· ἑπτά - "Когда (же) семь (хлебов) для четырех тысяч, скольких корзин полноту кусков(=сколько полных кусками корзин) вы набрали? И говорят ему (ученики): "Двенадцать".
+
+# для четырёх тысяч
+
+Это относится к 4000-ам человек, которых накормил Иисус. Альт. перевод: «для 4000 человек». (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/translate-numbers]])
+
+# сколько корзин оставшихся кусков вы набрали?
+
+Возможно, будет полезно указать, когда они их собрали. Альт. перевод: «сколько корзин, полных остатков хлеба, вы собрали после того, как все закончили есть?» (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mrk/08/21.md b/mrk/08/21.md
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+++ b/mrk/08/21.md
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+# И сказал им: «Вы что до сих пор не поняли?»
+
+καὶ ἔλεγεν αὐτοῖς· οὔπω συνίετε; - "И Он говорил им: "(Разве) ещё не понимаете"?
+
+Возм. перевод: "Неужели и теперь вам непонятно? — говорит им тогда Иисус" (СРП РБО).
+
+Гл. συνίημι: разуметь, понимать, узнавать, познавать.
+
+Его кульминационный вопрос: "Еще не понимаете?"  задан в тоне не столько упрека, сколько настоятельной просьбы. Ведь именно "разумение" (понимание) слышавших и видевших было целью, которой хотел достичь Иисус Своими словами и делами, но на тот момент все еще ее не достиг.
diff --git a/mrk/08/22.md b/mrk/08/22.md
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+# Связующее утверждение:
+
+Когда Иисус и его ученики выходят из своей лодки в Вифсаиде, Иисус исцеляет слепого.
+
+Это чудо и "параллельное" ему (7:31-37) - единственные, которые записаны только Марком. Это и вообще - единственное (из записанных) "двухсложных" (т. е. совершенных в два приема) чудес Христа. "Зрение" (как способность видеть) - широко распространенный образ понимания. Возвращение зрения слепому - само по себе - это прообраз состояния учеников в его эволюции: в начале - непонимание, а затем в течение долгого времени - неполное понимание.
+
+# Они пришли в Вифсаиду. К Иисусу привели слепого и просили, чтобы Он прикоснулся к нему.
+
+Καὶ ἔρχονται εἰς Βηθσαϊδάν. Καὶ φέρουσιν αὐτῷ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται - "И приходят в Вифсаиду. И ведут к Нему слепого и просят Его, чтобы его Он прикоснулся".
+
+Возм. перевод: "Пришли они в Вифсаиду. Там к Иисусу привели слепого и попросили прикоснуться к нему" (пер. Кулакова)
+
+# Вифсаида
+
+Это город на северном берегу Галилейского моря. Посмотрите, как вы перевели название этого города в [Мк.6:45](../06/45.md). (См.: [[rc://*/ta/man/translate/translate-names]])
+
+# прикоснулся к нему
+
+Возможно, будет полезно указать, почему они хотели, чтобы Иисус прикоснулся к этому человеку. Альтернативный перевод: «прикоснулся к нему, чтобы исцелить его». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+И снова к Иисусу приводят больного человека, зная, что Его прикосновение дарует исцеление. Именно поэтому Его и просят прикоснуться к слепцу.
diff --git a/mrk/08/23.md b/mrk/08/23.md
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+++ b/mrk/08/23.md
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+# Он взял слепого за руку и вывел его из селения. Плюнув ему на глаза, Иисус возложил на него руки и спросил, видит ли он что-нибудь.
+
+καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ ἐπηρώτα αὐτόν· εἴ τι βλέπεις - "И взяв (за) руку слепого, (Он) вывел его вне/из села/селения и плюнув в глаза его, возложив руки на него, (Он) спрашивал его: "Видишь ли что-нибудь"?"
+
+Гл. ἐπιλαμβάνομαι: ср. з.: хвататься, схватиться, ухватываться.
+
+Гл. ἐκφέρω: 1. выносить; 2. приносить, производить. πτύσας (деепричастие) от πτύω: плевать, сплевывать. С деепричастием: плюнув.
+
+Сущ. ὄμμα: глаз, око.
+
+επιθεις (деепричастие) от ἐπιτίΘημι: класть (на), ставить (на), положить (на), полагать, возлагать; ср. з. нападать, предаваться, посвящать себя. С деепричастием: возложив.
+
+Гл. ἐπερωτάω: вопрошать, спрашивать, просить, обращаться с просьбой, запросом.
+
+Иисус вывел слепого из селения, по-видимому, для того, чтобы остаться с ним один на один (ср. 7:33) и не делать это чудо всеобщим достоянием (8:26). Обычно же Он совершал чудеса принародно (1:23-28,32-34; 3:1-12; 6:53-56; 9:14-27; 10:46-52). У Марка мы находим три исключения: 3:35-43; 7:31-37; 8:22-26. Из последних двух можно сделать вывод, что истинное понимание того, кем является Иисус, возникало при личном общении с Ним, когда человек был огражден от злоречивых мнений толпы. Действия, совершаемые Иисусом после этого (ср. 7:33), направлены на привлечение внимания слепого к Нему и на стимулирование его веры.
diff --git a/mrk/08/24.md b/mrk/08/24.md
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+# Тот посмотрел и сказал: «Вижу проходящих людей. Они словно деревья».
+
+καὶ ἀναβλέψας ἔλεγεν· βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. - "И прозрев, он говорил: "Вижу людей, что как деревья различаю ходящих".
+
+Возм. перевод: "Тот, посмотрев, сказал: — Вижу людей, вижу, ходят... как будто деревья..." (СРП РБО).
+
+# Тот посмотрел
+
+«Слепой посмотрел»
+
+# Вижу проходящих людей. Они словно деревья
+
+Человек видит ходящих вокруг людей, но видит их нечетко, поэтому сравнивает их с деревьями. Альтернативный перевод: «Да, я вижу людей! Они ходят вокруг, но я не вижу их ясно, они похожи на деревья». (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+В самом начале происходит лишь частичное  исцеление слепого: взглянув, человек увидел движущихся людей (возможно - Двенадцать), но увидел их смутно, словно это не люди двигались, а деревья. Этому предшествует необычный вопрос Христа: "Видишь ли что?" - намеренно заданный Им ради учеников (ср. ст.17-21). Иисус желал как бы показать им: вот, этот человек уже не полностью слеп, но видит еще смутно. В этом они похожи на него (не до конца понимают - видят - кто такой Иисус из Назарета.
diff --git a/mrk/08/25.md b/mrk/08/25.md
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+++ b/mrk/08/25.md
@@ -0,0 +1,15 @@
+# Затем Иисус снова возложил руки ему на глаза и восстановил его зрение. Слепой исцелился и стал видеть всё ясно.
+
+εἶτα πάλιν ἐπέθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ \*διέβλεψεν καὶ ἀπεκατέστη\* καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα. - "Затем опять (Он) возложил руки на глаза его, и (слепой) \*разглядел и восстановился\*  и просматривал ясно всё".
+
+В поздних греч. рукописях так: "Он сделал, что тот прозрел, и он был восстановлен".
+
+Гл. **διαβλέπω: **1. пристально смотреть, всматриваться, разглядывать; 2. отчетливо видеть.
+
+Гл. **ἀποκαΘιστάνω,: **восстанавливать, возвращать; ср.з. становиться, делаться, восстановиться после болезни.
+
+Нар. **τηλαυγῶς: **ясный, далеко видный.
+
+Имеется в виду, что человек этот ясно видел все на расстоянии.
+
+Потом Иисус опять возложил руки ему на глаза. По повелению Иисуса бывший слепой "взглянул опять"; на этот раз он стал видеть ясно. Именно к такому состоянию должны были прийти и ученики, несмотря на то, что процесс их духовного прозрения протекал медленно и с трудом.
diff --git a/mrk/08/26.md b/mrk/08/26.md
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--- /dev/null
+++ b/mrk/08/26.md
@@ -0,0 +1,11 @@
+# Иисус отправил его домой и сказал: «Не заходи в селение и не рассказывай никому».
+
+καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων· μηδὲ εἰς τὴν κώμην εἰσέλθῃς\*. - "И (Он) послал его в дом его, говоря: "И не в село/селение войди\*".
+
+* В поздних рукописях добавление: "и не  скажи кому-нибудь в селе/селении".
+
+Возм. перевод: "Иисус отправил его домой со словами: «Ты даже в селение не заходи» (пер. Кулакова).
+
+Сущ. **κώμη: **селение, деревня, поселок.
+
+По-видимому, этот человек не жил в Вифсаиде, поскольку Иисус послал его домой, минуя селение. Это еще один пример, когда Иисус просил, чтобы исцеленные Им не ставили об этом в известность всех окружающих и не мешали таким образом развитию Его публичного служения (1:44-45; 5:43; 7:36).
diff --git a/mrk/08/27.md b/mrk/08/27.md
new file mode 100644
index 00000000..567f0ac5
--- /dev/null
+++ b/mrk/08/27.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иисус и его ученики разговаривают по дороге в деревни Кесарии Филипповой о том, кто такой Иисус, и что с Ним будет.
+
+# Общая информация:
+
+В самом центре своего Евангелия Марк "помещает" исповедание/признание Петром Иисуса как Мессии. До этого момента подтекстом его повествования звучит вопрос: "Кто же Он?" Но после того, как Петр (от имени Двенадцати) исповедует Его Христом, повествование Марка меняет свой подтекст: им становятся Крест и Воскресение, к которым и устремляются последующие события. Одновременно слышится подспудное звучание двух новых вопросов: "Что же Он представляет из Себя, этот Мессия?" и "Что это означает - следовать за Ним?" Это место имеет решающее значение в Евангелии от Марка, ведь к нему была направлена первая часть всего предыдущего повествования, и из него же вытекает вторая часть.
+
+# Иисус со Своими учениками отправился в селения Кесарии Филипповой. По дороге Он спрашивал Своих учеников: «За кого Меня принимают люди?»
+
+Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρείας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς· τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι - "И вышел Иисус и ученики Его в сёла/селения Кесарии Филиппа. И в пути спрашивал (Он) учеников Его, говоря им: "Кого Меня (=Кто Я) говорят люди есть"?
+
+Сёла (греч. оригинал) . См. прим. к ст. 26.
+
+Иисус с учениками уходит в селения Кесарии Филипповой т. е. к городу, находившемуся примерно в 40 км. на север от Вифсаиды, у истоков реки Иордан на южном склоне горы Ермон. В свое время Ирод Филипп, "четвертовластник", дополнил название города своим именем, чтобы его не путали с другой Кесарией, расположенной на побережье Средиземного моря. Дорогой Иисус спрашивал учеников, за кого почитают/воспринимают Его люди. Зачастую вопросы Иисуса служили началом для нового поучения (см. 8:29; 9:33; 12:24-25).
diff --git a/mrk/08/28.md b/mrk/08/28.md
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+# Они отвечали: «Одни принимают за Иоанна Крестителя, другие — за Илию, а другие — за одного из пророков».
+
+οἱ δὲ εἶπαν αὐτῷ λέγοντες [ὅτι]\* Ἰωάννην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλίαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. - "Они же сказали Ему, говоря [что]\*: "(за) Иоанна Крестителя, и другие (за) Илию, другие же, что один из пророков".
+
+В поздних греч. рукописях так: "ответили".
+
+Альт. перевод: "Они отвечали: за Иоанна Крестителя; другие же— за Илию; а иные— за одного из пророков" (СРП РБО).
+
+Ответ учеников мало чем отличается от сказанного в 6:14-16: "одни - за Иоанна Крестителя, другие… за Илию, а иные - за одного из пророков". Все три ошибочных мнения свидетельствовали, что Личность и миссия Иисуса оставались сокрытыми от народа.
diff --git a/mrk/08/29.md b/mrk/08/29.md
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+# Иисус спросил у них: «А вы Меня за кого принимаете?» Пётр ответил Ему: «Ты — Христос».
+
+καὶ αὐτὸς ἐπηρώτα αὐτούς· ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ· σὺ εἶ ὁ χριστός - "И Он спрашивал их: "Вы же кто говорите Я есть"? Отвечая, Петр говорит Ему: "Ты есть Христос (Мессия)".
+
+# Иисус спросил у них
+
+«Иисус спросил своих учеников»
+
+Иисус прямо спросил учеников, за кого они почитают Его, в Своём вопросе Он особенно подчеркнув  слово "вы": вы (кого Я избрал и учил) за кого почитаете Меня"? Петр, отвечая от имени всех (ср. 3:16; 9:5; 10:28; 11:21; 14:29), столь же прямо заявил: "Ты - Христос", т. е. Мессия, Помазанный Богом. Итак, наступил момент открытого исповедания Христа учениками (ср. Ин. 1:41,51) - наступил тогда, когда народ в массе своей не понимал, Кто Он, а религиозные вожди противостали Ему всеми силами, Он же готовился дать ученикам новое откровение о Себе, которое должно было иметь решающие последствия для каждого из них. В этих обстоятельствах вопрос о Его Личности должен был быть решен раз и навсегда. Подтверждение апостолами их веры в Иисуса явилось тем "якорем спасения", который поможет им сохранить себя до конца в качестве Его учеников, несмотря на их временную слабость и "отпадение" по этой причине в ближайшем будущем (Мк. 14:50,66-72). У Марка исповедание Петра звучит в самой простой форме (ср. Мф. 16:1б-10), ведь задача евангелиста - сосредоточить внимание на учении Христа о природе Его мессианства (Мк. 8:31; 9:30-32; 10:32-34,35).
diff --git a/mrk/08/30.md b/mrk/08/30.md
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+# Иисус запретил им рассказывать о Нём кому-нибудь
+
+αὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ - "И (Он) запретил им, чтобы никому не говорили о Нем".
+
+Гл. ἐπιτιμάω: порицать, упрекать, запрещать, прекословить, возбранять.
+
+Иисус не хотел, чтобы они всем говорили о том, что он - Христос. Это можно перевести яснее. Кроме того, это также можно перевести в виде прямой цитаты. Альтернативный перевод: «Иисус предупредил их, чтобы они никому не говорили, что он - Христос» или «Иисус предупредил их: «Никому не говорите, что я Христос»». (См.: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-quotations]])
+
+Иисус запретил им, чтобы никому не говорили о Нем, что Он - Христос (Мессия). Ведь в народе о Мессии бытовало множество неверных представлений. Обещанный Мессия из дома Давидова (2Цар. 7:14-16; Ис. 55:3-5; Иер. 23:5), как правило рассматривался в свете политических амбиций и националистических идеалов; в Нем видели будущего освободителя народа от римского господства (Мк. 11:9-10). Но мессианская цель Иисуса выходила далеко за рамки этих узких представлений, да и по своему характеру была совершенно иной. Потому Он и избегал этого титула (см. 14:61-62); к тому же и ученики не были еще готовы провозглашать истинный смысл Его мессианства. Зная, что является Помазанником Божьим (9:41; 14:62), Иисус принял исповедание Петра как соответствующее правде. Но по причине неполного понимания этой истины учениками (см. 8:32-33) велел им молчать - до тех пор, пока они не воспримут до конца того, что Мессии предстоит пройти во исполнение воли Бога Отца (8:31).
diff --git a/mrk/08/31.md b/mrk/08/31.md
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+# Общая информация:
+
+Четвертый основной раздел Евангелия от Марка заключен в тематические рамки, определяемые путешествием Иисуса с севера, из Кесарии Филипповой, где ученики исповедали Его Мессией, на юг, в Иерусалим, где Ему предстояло завершить Свое мессианское служение (8:27; 9:30; 10:1,17,32; 11:1, а также 14:28 и 16:7). Во время этого путешествия Иисус говорил ученикам о природе Своего мессианского призвания и о его значении для тех, кто решил последовать за Ним. В ткани повествования постоянно ощущается некая "напряженная соразмерность" между тайной ("скрытостью") Христа в страдании и Его откровением в будущей славе. Структурно раздел группируется вокруг трех предсказаний о грядущем страдании: 8:31 - 9:29; 9:30 - 10:31; 10:32-52. Каждая из трех частей раздела содержит предсказание о страданиях (8:31; 9:30-31; 10:32-34); реакцию учеников на услышанное (8:32-33; 9:32; 10:35-41) и по одному или более поучений Иисуса (8:34 - 9:29; 9:33 - 10:31; 10:42-52)
+
+# После этого Иисус начал учить их о том, что Сын Человеческий должен будет много пострадать: Он не будет принят старейшинами, первосвященниками и книжниками, будет убит и воскреснет в третий день.
+
+Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· - "И (Он) начал учить их, что надлежит, чтобы Сын Человеческий многое претерпел и был отвергнут старейшинами и первосвященниками и книжниками, и был убит и после трёх дней воскрес".
+
+Альт. перевод: "И стал Он рассказывать им о том, что Сыну Человеческому надлежит претерпеть много страданий, что отвергнут Его старейшины, первосвященники и книжники, что убьют Его, но через три дня Он воскреснет" (пер. Кулакова).
+
+После того, как Петр признал, что Иисус является Мессией, Он начал учить их тому, что же это означает на деле. Это явилось поворотным пунктом в Его учении. Вопреки распространенным в Израиле "мессианским надеждам", Иисус не пришел на землю для того, чтобы в то время установить царство Израилю. Напротив, Он заявил, что Сыну Человеческому много должно пострадать (Ис. 53:4,11), быть отверженным старейшинами, первосвященниками и книжниками (т. е. иудейскими властями) и быть убитым (ср. Мф. 16:21; Лк. 9:22), и в третий день воскреснуть (Ис. 52:13; 53:10-12). Здесь в Его учении появляется нечто новое относительно Божьего Царства в его становлении, к чему ученики еще совсем не были готовы (Мк. 8:32). Слово "должно" в этом контексте означает, что такова была воля Божья относительно Иисуса и предназначенной Ему миссии (1:11).
diff --git a/mrk/08/32.md b/mrk/08/32.md
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+# Иисус говорил об этом открыто, но Пётр отозвал Его и начал отговаривать.
+
+καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾶν αὐτῷ - "И открыто это слово (Он) говорил/произносил. И отозвав (в сторону) Его,  Петр начал возражать (прекословить) Ему".
+
+Гл. παρρησία: 1. открытость, откровенность, прямота; с предл. ἐν обозначает: явно, всенародно; 2. дерзновение, смелость, уверенность, твердое упование.
+
+προσλαβόμενος (деепричастие) от προσλαμβάνω: принимать, брать, отзывать. С причастием: отозвав. Гл. ἐπιτιμάω: 1. порицать, упрекать, запрещать, прекословить, возбранять; 2. налагать, определять (наказание).
+
+В отличие от прежних завуалированных намеков (ср. 2:20), теперь Иисус заговорил открыто и недвусмысленно о том, что Ему "должно пострадать… быть убитым… воскреснуть" (см. ст. 31!). И на этот раз Петр вполне хорошо понял слова Иисуса, но никак не мог совместить их смысл с собственным представлением о Мессии (ст. 29б); в его голове не укладывались предсказание о страдании и смерти Христа, мысль о том, что Мессия, как выразились бы теперь - "пораженец". И Петр, отозвав Его, начал Ему прекословить.
diff --git a/mrk/08/33.md b/mrk/08/33.md
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+# Связующее утверждение:
+
+Упрекнув Петра за то, что тот не хотел, чтобы Иисус умер и воскрес, Иисус говорит своим ученикам и окружающим их людям о том, как нужно следовать за Ним.
+
+# Иисус же повернулся, посмотрел на Своих учеников, запретил Петру и сказал: «Отойди от Меня, сатана, ведь ты думаешь не о Божьем, а о человеческом».
+
+ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει· ὕπαγε ὀπίσω μου, σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων - "(Он) же повернувшись и увидев учеников Его (=Своих), запретил Петру (говорить это) и говорит: "Отойди от Меня, противник/сатана, потому что не (рассуждаешь) думаешь (о том, что) от Бога, но (о том, что) от людей/человеческое".
+
+Гл. ἐπιστρέφω: поворачивать, возвращать; ср. з.: поворачиваться, обращаться, возвращаться.
+
+ιδων (деепричастие) от εἰδῶ: 1. видеть, созерцать, смотреть, глядеть; 2. знать, познавать; иногда употр. со знач.: принимать во внимание, заботиться. С деепричастием: посмотрев на, взглянув на.
+
+Гл. ὑπάγω: уходить, отходить, удаляться, отступать, уплывать.
+
+Гл. φρονέω: думать, мыслить, помышлять, размышлять, рассуждать.
+
+# Отойди от Меня, сатана, ведь ты думаешь не о...
+
+Иисус имеет ввиду, что Пётр поступает как сатана, потому что Пётр пытается помешать Иисусу совершить то, для чего послал его Бог. Альтернативный перевод: «Отойди от меня, потому что ты поступаешь как сатана! Ты не мыслишь о...». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+Реакция Иисуса (Его слова) показывает, что Пётр совсем не понимает сути миссии, которую пришёл выполнить Иисус как страдающий Мессия (Раб) Божий.
diff --git a/mrk/08/34.md b/mrk/08/34.md
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+# Подозвав людей и Своих учеников, Иисус сказал им: «Если кто хочет идти за Мной, откажись от себя, возьми свой крест и иди за Мной.
+
+Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς· \*εἴ τις\* θέλει ὀπίσω μου ἀκολουθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. - "И подозвав толпу/народ с учениками Его, (Он) сказал им: "Если кто-то желает за Мной следовать, пусть откажется (от) себя самого и пусть возьмёт крест его (=свой) и пусть следует (за) Мной".
+
+Гл. ἀκολουΘέω: 1. следовать (за), идти вслед (за), становиться учеником; 2. подражать, сообразовываться.
+
+Гл. ἀπαρνέομαι: ср. з. отрекаться, отвергать(ся), отрицать. Речь идет об отказе от себя, от идолопоклоннического эгоцентризма.
+
+Сущ. σταυρός: крест (орудие казни в древнем Риме)
+
+# идти за Мной
+
+Следовать за Иисусом здесь означает быть одним из его учеников. Альтернативный перевод: «будь моим учеником» или «будь одним из моих учеников». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# откажись от себя
+
+«Ты не должен уступать своим желаниям» или «ты должен отказаться от своих собственных желаний».
+
+# возьми свой крест и иди за Мной
+
+«Неси свой крест и следуй за мной». Крест представляет собой страдания и смерть. Несение креста означает готовность страдать и умереть. Альтернативный перевод: «подчинись мне, даже если это означает страдать и умереть». (См.: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+Иисус подозвал народ, т. е. тех, которые с интересом слушали Его (ср. 4:1, 10-12; 7:14-15), наряду со Своими учениками, и обратился и к тем и к другим. Из слов "кто хочет идти за Мной" следует, что Он имел в виду не только Двенадцать, а всякого, кто захочет последовать за Ним как Его ученик (ср. 1:16-20). Затем Он изложил два требования, связанных между собой, подобно покаянию и вере (1:15). Требование в негативной форме - "отвергнись себя" (в греческом тексте - несовершенный вид, т. е. "отвергайся себя"; подразумевается, изо дня в день) означает отказ от эгоистических интересов и от земных представлений о благополучии и безопасности. Самоотречение в то же время не есть отказ от своей личности, необходимость претерпеть мученическую смерть, либо "отвержение" всего земного (с позиций аскетизма). "Отвержение себя" скорее следует понимать как отказ от эгоцентризма и корыстных мотивов в жизни - как от одной из форм идолопоклонства. Но самоотречение не является здесь самоцелью. Следует требование в позитивной форме: возьми крест свой (в греческом тексте опять-таки несовершенный вид). На практике это означает - неизменное "да" Божьей воле и пути, который Он указывает. "Несение креста" - это не иудейская метафора. Этот образ возникает из житейской практики Палестины, оккупированной Римом. В воображении слушателей Христа он вызывал такую картину: осужденный следует городскими улицами, неся к месту казни свой крест или его часть… Преступившего римский закон заставляли таким образом публично свидетельствовать о том, что он склоняется перед властью, против которой еще недавно бунтовал. Этим и определялся смысл выражения "взять крест свой". В покорности Иисуса воле Отца - образец готовности поставить Его (Бога) требования превыше всего, над всяким личным притязанием и стремлением. Для Него Самого это означало принять смерть.
diff --git a/mrk/08/35.md b/mrk/08/35.md
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+# Потому что, кто хочет сохранить свою душу, тот её потеряет, а кто потеряет свою душу ради Меня и Радостной Вести, тот её сохранит.
+
+ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου σώσει αὐτήν. - "Кто ведь если будет желать душу его (=свою) спасти, погубит её; кто же если погубит душу его (=свою) ради Меня и Евангелия (Благой Вести), спасёт её".
+
+Альт. перевод: "Кто хочет спасти свою жизнь, тот ее потеряет. А кто свою жизнь потеряет ради Меня и Радостной Вести, тот ее спасет" (СРП РБО).
+
+# кто хочет
+
+«Все, кто хочет»
+
+# душу
+
+Это касается как физической, так и духовной жизни.
+
+Как уже указывалось, ст. 35-38 дополняют и раскрывают главное требование Иисуса (ст. 34); "вхождение в ученичество" связывается с необходимостью отказаться от приверженности этому миру, присущей "толпе", - ради "приверженности" Христу в качестве Его ученика. Как это ни парадоксально, но "кто хочет душу свою сберечь, тот потеряет ее", т. е. не получит жизни вечной. А "кто потеряет душу свою" ради Иисуса и Евангелия (1:1), тот сбережет ее, т. е. спасет ее для вечной жизни (см. толкование на 10:26-27; 13:13). Иисус прибегает тут к "игре слов". Дело в том, что "псюхе" (душа) - это, с одной стороны, синоним естественной физической жизни, а с другой - то, что соответствует истинному человеческому "я", которому предстоит эту земную жизнь каждого из нас пережить и выйти за ее пределы (ср. 8:36; Мф. 10:28). И тот, кто избирает потворствовать в жизни своим эгоистическим требованиям, не желая подчиняться требованиям Иисуса (Мк. 8:34), в конечном счете губит свою жизнь, обрекая себя на погибель в вечности. Тот же, напротив, кто потеряет душу свою (в значении "ухода" от жизни в ее эгоистическом понимании, а порой - и в значении готовности принять физическую смерть - ради покорности Христу и Его Евангелию; ср. 10:29), тот сохранит ее навсегда. Как последователь Иисуса он унаследует вечную жизнь с Богом (см. 10:29-30; Рим. 8:16-17).
diff --git a/mrk/08/36.md b/mrk/08/36.md
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+# Ведь какая польза будет человеку, если он приобретёт весь мир, а своей душе навредит?
+
+τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ; - "Что ведь приносит пользу,чтобы человек приобрёл мир весь и чтобы был ущерблён относительно души его (=своей)"?
+
+Альт. перевод: "Что пользы человеку, если он приобретет весь мир, а жизни своей повредит"? (СРП РБО)
+
+Это можно записать в виде утверждения. Альтернативный перевод: «Даже если человек приобретет весь мир, это не принесет ему пользы, если он потеряет свою жизнь». (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Иисус ставит риторические вопросы - краткие по форме, но исполненные проникновенной силы. Ими Он свидетельствует о высшей ценности вечной жизни и усиливает звучание предыдущего стиха, в котором та же мысль выражена в форме кажущегося парадокса.
diff --git a/mrk/08/37.md b/mrk/08/37.md
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+# И какой выкуп может дать человек за свою душу?
+
+τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ - "Потому что, что даст человек взамен души его"? Альтернативный перевод: "Что ведь дал бы человек человек взамен (букв.: "замену") души его (=своей)"? Альт. перевод С. С. Аверинцева: "И какой выкуп даст человек за жизнь свою"?
+
+Сущ. ἀντάλλαγμα: замена, возмещение, выкуп.
+
+"Потому что какой выкуп даст человек за душу свою?" (возм., в значении - "чем компенсирует он потерю вечной жизни?")
+
+Это можно записать в виде утверждения. Альтернативный перевод: «Нет ничего, что человек мог бы предложить в обмен на свою жизнь» или «Человек ничего не может предложить за свою жизнь». (См.: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mrk/08/38.md b/mrk/08/38.md
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+++ b/mrk/08/38.md
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+# Кто будет стыдиться Меня и Моих слов в этом неверном и грешном поколении, того будет стыдиться и Сын Человеческий, когда придёт в славе Своего Отца со святыми ангелами».
+
+ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων. -  "Который (=кто) ведь если устыдится Меня и Моих слов в поколении этом распутном/прелюбодейном и грешном, и Сын Человеческий устыдится его, когда придёт в славе Отца Его (=Своего) с ангелами святыми".
+
+Альт. перевод С. С. Аверинцева: "Ибо кто постыдится Меня и слов Моих перед этим поколением блудным и грешным, того постыдится и Сын Человеческий, когда придет Он во славе Отца Своего со святыми ангелами".
+
+Структурно и по смыслу этот стих продолжает ст. 35, доводя высказанную в нем мысль до логического конца. Ибо, кто постыдится (в значении "отречется от") Иисуса и Его слов (13:31) в "роде этом прелюбодейном (речь идет о духовной "неверности") и грешном (8:12; Мф. 12:39), того постыдится и Сын Человеческий (см. толкование на Мк. 8:31), когда придет (в оригинале - "когда бы ни пришел") в славе Отца Своего (видимый для всех, в блеске Божественной славы) со святыми Ангелами" (ср. 13:26-27). Иисус и Сын Человеческий (местоимения "Меня" и "Моих") - это одно и то же Лицо (ср. 14:41б-42, 62). Здесь звучит намек и на Его будущую роль Судьи (не забудем, что Иисус обращался не только к ученикам, но и к народу). "Постыдиться Иисуса" - это значит не принять Его (ср. 8:34-35а) ради сохранения "добрых отношений" с этим миром (из страха быть "отверженным" им; ведь для неверующих мнение "этого мира" значит так много!). Но таких людей и Иисус, когда вернётся во славе, как всемогущий Судья, не признает Своими (Мф. 7:20-23; Лк. 13:22-30); и тогда настанет час "постыдиться" уже им (Ис. 28:16; 45:20-25; Рим. 9:33; 10:11; 1Пет. 2:6,8)
diff --git a/mrk/08/intro.md b/mrk/08/intro.md
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+# Марк 08 Общее примечание
+
+События и обстоятельства, представленные Марком в 8:1-30, перекликаются с теми (а иногда как бы и "повторяют" их), что были описаны в 6:32 - 7:37. Но несмотря на "повторяемость" событий и на неоднократные наставления и пояснения Иисуса, глаза учеников все еще были "закрыты", они не могли понять, Кто Он такой, их Учитель (8:18). Два случая насыщения множества людей играют важную роль а обоих повествовательных "циклах" (ср. 6:52 и 8:14-21).
+
+## Специальные понятия в этой главе
+
+### Хлеб
+
+Когда Иисус сотворил чудо и накормил хлебом большую толпу людей, они, вероятно, подумали о том, как Бог чудесным образом обеспечивал пищей Израильский народ, когда они были в пустыне.
+
+Дрожжи - это ингредиент, который заставляет хлеб подниматься перед выпечкой. В этой главе Иисус использует дрожжи в качестве метафоры для того, что влияет на мышление, слова и поступки людей. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+### "Неверное поколение"
+
+Когда Иисус назвал людей «прелюбодейным поколением», Он имел в виду, что они не верны Богу. (См.: [[rc://*/tw/dict/bible/kt/faithful]] и [[rc://*/tw/dict/bible/kt/peopleofgod]])
+
+## Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+Иисус использовал множество риторических вопросов как способ обучения своих учеников ([Мк.8:17-21](./17.md)) и обличения людей ([Мк.8:12](../../mrk/08/12.md)). (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+## Другие возможные трудности при переводе этой главы
+
+### Парадокс
+
+Парадокс - это истинное утверждение, которое описывает что-то невозможное. Иисус использует парадокс, когда говорит: «Тот, кто хочет спасти свою жизнь, потеряет её, и тот, кто потеряет свою жизнь ради меня, обретёт её» ([Мк.8:35-37](./35.md)).
+
+## Ссылки:
+
+  * **[Марк 8:01 Notes](./01.md)**
+
+**[](../09/intro.md)**
diff --git a/mrk/09/01.md b/mrk/09/01.md
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+# Связующее утверждение:
+
+Иисус только что говорил с людьми и со своими учениками о том, как нужно следовать за Ним. Шесть дней спустя Иисус идет с тремя своими учениками на гору, где Его внешность временно изменяется на то, как Он однажды будет выглядеть в Царстве Божьем.
+
+# Общая информация:
+
+Это событие, подтвердившее исповедание Петра (8:29), совершилось для исполнения предсказания, сделанного Иисусом (9:1). Оно же явилось прелюдией к Его крестным страданиям (14:1 - 16:8). Незадолго перед надвигавшейся на Него смертью (8:31-32) Христос, преобразившись на глазах апостолов, тем самым заверил их, что действительно вернется во славе (8:38б), что их упование на Него имеет под собой верное основание (8:34-37). Нынешнее страдание - как Его, так и Его последователей - будет увенчано грядущей славой.
+
+# Иисус сказал им: «Говорю вам истину: есть некоторые из тех, кто здесь стоит, которые до того, как умрут, уже увидят, что Божье Царство пришло в силе»
+
+Καὶ ἔλεγεν αὐτοῖς· ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει. - "И Он говорил им: "Аминь (истинно) говорю вам, что есть некоторые здесь (из) стощих те, которые нет не вкусят смерти пока (не) увидят Царство Бога, пришедшее в силе".
+
+Альтернативный перевод Кассиана: "И Он говорил им: истинно говорю вам: есть некоторые из стоящих здесь, которые не вкусят смерти, доколе не увидят Царства Божия, пришедшего в силе".
+
+Нареч. ἀμήν: истинно, аминь; см. евр. אָמן‎.
+
+εστηκότων (причастие) от ἵστημι,: 1. перех.ставить, поставить, помещать; 2. неперех. стоять, вставать, становиться.
+
+Гл. γεύομαι: вкушать, пробовать, есть; перен. узнавать. Иисус сказал им «Иисус сказал своим ученикам».
diff --git a/mrk/09/02.md b/mrk/09/02.md
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+# Через шесть дней Иисус взял Петра, Иакова и Иоанна и повёл их одних на высокую гору, где перед ними Его внешность изменилась
+
+Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ’ ἰδίαν μόνους, καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν - "И после дней шести забирает/берет Иисус Петра и Иакова и Иоанна и возводит их на гору высокую, отдельно, одних. И (Он) был преображён/преобразился перед ними".
+
+Гл. ἀναφέρω: 1. возводить, возносить, приносить или выносить наверх; 2. возлагать (на жертвенник), класть (на).
+
+Гл. μεταμορφόω: страд. преображаться, подвергаться превращению или преображению.
+
+Предл. ἔμπροσΘεν: перед, впереди, спереди, в присутствии, напротив. перед ними Его внешность изменилась
+
+Альт. перевод: "Вдруг Его облик изменился у них на глазах" (СРП РБО).
+
+Слова "И по прошествии дней шести" указывают на связь между фактом преображения Иисуса и сделанным Им предсказанием (ст. 1). Это событие произошло на седьмой день после предсказания (в Священном Писании "седьмой день" ассоциируется с исполнением обещанного и с особым откровением свыше; Исх. 24:15-16). Матфей указывает на тот же промежуток времени между предсказанием и преображением, но Лука говорит, что оно произошло "дней через восемь" (Лк. 9:28).
+
+Скорее всего, он прибег к другому методу отсчета, посчитав часть дня за целый день (см. толкование на Лк. 9:28). Из двенадцати учеников Иисус выбрал Петра, Иакова и Иоанна (Мк. 5:37; 14:33) и возвел только их одних на гору высокую (ср. 4:34). Речь, по-видимому, идет о южном склоне горы Ермон (высотой около 3 000 м.), расположенной примерно в 20 километрах от Кесарии Филипповой. Другая версия, что преображение произошло на горе Фавор в Галилее, менее обоснованна. "Высокая гора" и прежде избиралась Богом для откровений о Себе Моисею и Илие (г. Синай или Хорив; Исх. 24:12-18; 3Цар. 19:8-18).
diff --git a/mrk/09/03.md b/mrk/09/03.md
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+# Его одежда стала сияющей и ослепительно белой, как снег, как на земле белильщик не может отбелить
+
+καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν\*, οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι - "И одежды Его стали/сделались сияющие/блистающие белые очень\*, которые (одежды) белильщик (валяльщик) на земле не может так выбелить (=сделать настолько белой)".
+
+* В поздних греч. рукописях здесь добавление: "...как снег".
+
+στίλβοντα (причастие) от στίλβω: блестеть, сиять, сверкать. С причастием: сияющая.
+
+Прил. λευκός: 1. светлый, яркий, ясный, сияющий, блестящий; 2. белый.
+
+Нар. λίαν: очень, весьма, крайне, чрезвычайно, сильно, слишком, чрезмерно.
+
+Сущ. γναφεύς: валяльщик, белильщик, сукновал.
+
+И вот в присутствии трех учеников Иисус преобразился (см. 2Пет. 1:16). Буквально "преобразился" (метаморфосе) означает "воплотился в иную форму" (ср. Рим. 12:2; 2Кор. 3:18). То есть на короткое время человеческое тело Иисуса "преобразилось" в "прославленное", и три ученика увидели Его таким, каким увидят Его все, когда Он возвратится на землю в силе и славе, чтобы установить на ней Свое Царство (Деян. 15:14-18; 1Кор. 15:20-28; Откр. 1:14-15; 19:15; 20:4-6). "Преобразились" и одежды Его, которые сделались блистающими, весьма белыми (обретя сверхъестественную белизну). Марк подчёркивает их (одежд) неземное свойство через то, что говорит: ни один белильщик на земле не смог бы их так отбелить (противопоставление небесного и земного).
diff --git a/mrk/09/04.md b/mrk/09/04.md
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+++ b/mrk/09/04.md
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+# Перед ними появились Илия и Моисей. Они разговаривали с Иисусом.
+
+Возм. перевод: "Явились перед ними Илья с Моисеем и разговаривали с Иисусом" (СРП РБО).
+
+Вслед за тем чудесным образом появились два выдающихся человека ветхозаветной поры, Илия и Моисей, которые стали беседовать с Иисусом (ср. Лк. 9:31). Марк первым называет Илию, возможно, потому, что отводит ему в данном контексте особое место (Мк. 8:28; 9:11-13).
+
+Моисей, как избавитель, Израиля и его законодатель, представлял собой Закон.
+
+Илия, пророк Яхве, который сыграл таинственную роль "восстановителя вещей" в будущем (Мал. 4:4-5), представлял пророков. Оба они были выдающимися посредниками между Богом и народом израильским (Исх. 3:6; 4:16; 7:1; Втор. 18:15-18; 3Цар. 19:13; Деян. 7:35). Их появление в момент преображения Иисуса несомненно имело целью подтвердить, что Он - истинный Мессия.
diff --git a/mrk/09/05.md b/mrk/09/05.md
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+++ b/mrk/09/05.md
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+# Пётр сказал Иисусу: «Равви! Нам здесь хорошо. Давай сделаем три шалаша: один Тебе, один Моисею и один Илии»
+
+καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ· ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἡλείᾳ μίαν - "И ответив, Петр говорит Иисусу: "Равви, хорошо есть нам здесь быть, и (давайте) сделаем три палатки/шалаша, Тебе одну, и Моисею одну, и Илии одну".
+
+Сущ. σκηνή: скиния, шатер, палатка, куща, обитель.
+
+Импульсивная реакция Петра, который в эту минуту назвал Иисуса "Раввином" ("Равви"; ср. 11:21; 14:45; соответствует обращению "Учитель"; 4:38; 9:17; 10:35; 13:1), свидетельствует о том, что и значения этого события он тоже не понял. Слова "хорошо нам здесь быть" лишь показывают на то, что Петр хотел бы продлить это поразительное переживание. А его предложение: "сделаем три палатки (три шалаша - Лев. 23:33-43): Тебе одну, Моисею одну, и одну Илии" - подтверждают сказанное и, видимо, говорят о том, что в его глазах все трое в своем значении были равны. Подумав, вероятно, что Царство Божье уже наступило, Петр посчитал нужным построить палатки/шалаши, как это предписывалось делать в праздник Кущей (Зах. 14:16)
diff --git a/mrk/09/06.md b/mrk/09/06.md
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+++ b/mrk/09/06.md
@@ -0,0 +1,7 @@
+# Ведь Пётр не знал, что сказать, потому что они были испуганы
+
+οὐ γὰρ ᾔδει τί ἀποκριθῇ· ἔκφοβοι γὰρ ἐγένοντο - "Потому что не знал (Пётр), что отвечать, потому что испуганные (они) ведь сделались".
+
+Прил. ἔκφοβος: испуганный, охваченный страхом.
+
+Осознанно или нет, но апостол вновь воспротивился таким образом идее о том, что славе Иисуса должны предшествовать страдания. Впрочем, как следует из замечания Марка, все это могло быть сказано им в состоянии растерянности и страха (" не знал, что сказать").
diff --git a/mrk/09/07.md b/mrk/09/07.md
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+++ b/mrk/09/07.md
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+# Вдруг появилось облако, которое покрыло их. Из облака раздался голос: «Это Мой любимый Сын. Его слушайте»
+
+Альт. перевод: "И тут явилось облако, покрывшее их своей тенью, и из облака раздался голос: — Это Мой любимый Сын. Его слушайте!" (СРП РБО) или "Тут появилось облако и покрыло их, и послышался из облака голос: «Это Сын Мой Возлюбленный, Его слушайте!»" (пер. Кулакова).
+
+Вскоре страхов стало еще больше. В ответ на слова Петра с небес заговорил Бог Отец, объявивший об истинном значении этого события. Облако, дающее тень (в котором оказались Иисус, Илия и Моисей), свидетельствовало о присутствии Самого Бога (ср. Исх. 16:10; 19:9), и из него действительно донесся властный голос Бога.
+
+На этот раз снова, как и при крещении Иисуса от Иоанна, Отец Небесный засвидетельствовал о Своем возлюбленном Сыне (см. толкование на Мк. 1:11). И это небесное сыновство Иисуса ставит Его выше всех других людей, включая Илию и Моисея.
diff --git a/mrk/09/08.md b/mrk/09/08.md
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@@ -0,0 +1,7 @@
+# И тут же, посмотрев вокруг, они больше никого не увидели, кроме Иисуса
+
+καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον ἀλλὰ τὸν Ἰησοῦν μόνον μεθ᾽ ἑαυτῶν. - "И внезапно оглядевшись, уже никого они не увидели , но Иисуса одного с ними самими".
+
+Повеление "Его слушайте" в ст. 7 означает "Будьте послушны (покорны) Ему" (ср. Втор. 18:15,19); этим самым утверждается, что Иисус - новый и окончательный Посредник между Богом и людьми как в настоящее время, так и в будущем (см. Пс. 2:4-7; 2Пет. 1:16-19).
+
+Он явился на смену Моисею и Илие, которые столь же внезапно исчезли, как появились, так что никого, кроме Иисуса не осталось с учениками. Предшественники Сына Божьего исполнили порученное им дело. И теперь не Моисей и не Илия, а Иисус является уполномоченным Божьим Представителем на земле.
diff --git a/mrk/09/09.md b/mrk/09/09.md
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index 00000000..a3e715fd
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+++ b/mrk/09/09.md
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+# Когда они спускались с горы, Иисус запретил им рассказывать о том, что они видели, до тех пор, пока Сын Человеческий не воскреснет из мёртвых
+
+Καὶ καταβαινόντων αὐτῶν ἀπὸ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ - "И спускаясь вниз с горы (=и когда они спускались вниз с горы), приказал/запретил им (Иисус), чтобы никому то, что увидели (они) не рассказывали, пока Сын Человеческий из мертвых (не) воскреснет".
+
+καταβαινόντων (деепричастие) от καταβαίνω: сходить (вниз), нисходить, спускаться. С деепричастием: спускаясь.
+
+Гл. διαστέλλω: 1. разделять, различать; 2. ср. з. повелевать, приказывать, заповедовать, распоряжаться, запрещать, поручать.
+
+Гл. διηγέομαι: рассказывать, повествовать, описывать, разъяснять.
+
+αναστη̣ от ἀνίστημι: 1. поднимать, воздвигать, воскрешать; 2. вставать, воскресать, восставать; в LXX им передан евр. гл. קום‎.
+
+Когда же сходили они с горы, Иисус повелел трем ученикам, чтобы никому не рассказывали о том, что видели, пока Сын Человеческий не воскреснет из мертвых. Это было последнее повеление Иисуса хранить молчание из записанных Марком и единственное у Марка, поставленное в определенные границы времени, из чего следует, что за пределами этих границ наступит время провозглашения (см. 13:10; 14:9). Только став свидетелями воскресения, ученики смогут понять смысл преображения, и только тогда они обретут способность провозглашать Царство Божье другим, правильно разъясняя его суть.
diff --git a/mrk/09/10.md b/mrk/09/10.md
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+++ b/mrk/09/10.md
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+# Они исполнили это повеление, но друг у друга спрашивали: «Что значит воскреснуть из мёртвых?»
+
+καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς συζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι. - "И это слово они удержали к себе самим спорящие, что есть из мёртвых воскреснуть"?
+
+Альт. перевод: "Они держались этого повеления, но между собой обсуждали, что значит: «воскреснуть из мертвых» (пер. Кулакова).
+
+Гл. κρατέω: 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать (в памяти).
+
+Гл. συζητέω (прич./дееприч.): 1. обсуждать, обговаривать, рассуждать, спрашивать; 2. спорить, пререкаться, состязаться.
+
+Все три ученика были смущены словами Иисуса, ведь стали спрашивать друг друга, что же значит воскреснуть из мертвых? В будущее всеобщее воскресение они верили, но спрашивали об этом применительно к Иисусу, потому что у них в сознании по-прежнему не укладывалась необходимость Его смерти.
diff --git a/mrk/09/11.md b/mrk/09/11.md
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+# Связующее утверждение:
+
+Несмотря на то, что Пётр, Иаков и Иоанн спрашивали друг у друга, что имел в виду Иисус под «воскресением из мёртвых», вместо этого они спросили его об Илии.
+
+# Они спросили Его: «Почему книжники говорят, что сначала должен прийти Илия?»
+
+Слово «они» относится к Петру, Иакову и Иоанну. Появление Илии в момент преображения Иисуса (ст. 4), прозрение относительно того, что Иисус есть Мессия, и подтверждение этого Богом Отцом (см. 8:29; 9:7), наконец, прямые слова Самого Иисуса о Своем воскресении (ст. 9) - все как будто свидетельствовало о приближении конца вещей в нынешнем их состоянии. Но в таком случае, где же Илия, которому надлежит прийти перед Мессией (как верили иудеи, см. Мал., 4).
diff --git a/mrk/09/12.md b/mrk/09/12.md
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+++ b/mrk/09/12.md
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+# Иисус ответил им: «Верно, как сначала должен прийти Илия и всё подготовить, так и Сын Человеческий, как написано о Нём, должен будет много пострадать и быть униженным
+
+ὁ δὲ ἔφη αὐτοῖς· Ἠλίας μὲν ἐλθὼν πρῶτον ἀποκαθιστάνει πάντα· καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ; - "Он же сказал им: "Илия-то, придя, сначала восстанавливает всё, и как написано относительно Сына Человеческого, чтобы многое (Он) претерпел и был унижен".
+
+Альт. перевод: "Он же сказал им: «Верно, прежде должен прийти Илия и всё восстановить. Тогда почему написано о Сыне Человеческом, что предстоит Ему много пострадать и быть униженным?" (пер. Кулакова).
+
+Отвечая на этот вопрос, Иисус пояснил ученикам две вещи. Во-первых, Он подтвердил, что Илия должен придти прежде (Мессии) и устроить всё (через духовное обновление; Мал. 4:5-6). Однако (во-вторых) это не устраняет необходимости для Сына Человеческого весьма много пострадать и быть униженным (в англ. тексте Библии: "быть обращенным в ничто"; в значении вытекающего отсюда Его отвержения; см. Пс. 21; Ис., 53, особ. ст. 3).
diff --git a/mrk/09/13.md b/mrk/09/13.md
new file mode 100644
index 00000000..ce8eb122
--- /dev/null
+++ b/mrk/09/13.md
@@ -0,0 +1,11 @@
+# Но говорю вам, что Илия уже пришёл, и с ним поступили так, как хотели, как и написано о нём»
+
+ἀλλὰ λέγω ὑμῖν ὅτι καὶ Ἡλείας ἐλήλυθεν, καὶ ἐποίησαν αὐτῷ ὅσα ἤθελον, καθὼς γέγραπται ἐπ’ αὐτόν - "Но говорю Вам, что и Илия (уже) пришел. И сделали ему (=с ним) что пожелали (захотели), как написано о нем".
+
+ελήλυθεν от ἔρχομαι: приходить, идти.
+
+Гл. Θέλω: желать, хотеть, любить.
+
+γέγραπται (пассивный залог) от γράφω: писать, записывать, написать, сочинять, предписать. С пассивным залогом: было написано.
+
+Марк, хотя и в завуалированной манере, однако дает понять, что Иисус (ст. 13) намекал на Иоанна Крестителя как на того, кто в первое пришествие Христа исполнил роль, которую в конце времен призван сыграть Илия (ср. Мк. 1:2-8; Мф. 17:13; Лк. 1:17). Он высветил истинное значение Иоанна, значение, которого тот и сам не осознавал (ср. Ин. 1:21 и толкование на Мф. 11:14). "И поступили с ним, как хотели…". Иисус подразумевал смерть Иоанна от рук Ирода Антипы и Иродиады (см. Мк. 6:14-29). Подобно этому, и Илии пришлось пострадать от рук Ахава и Иезавели (см. 3Цар. 19:1-3,10). И как эти враги поступили с Илией и Иоанном, так враги Бога поступят с Самим Иисусом. В Иоанне Крестителе исполнилось пророчество об Илии (см. Мал. 4:5-6) в первое пришествие Христа. Тем не менее, из этого пророчества следует, что и сам Илия придет на землю, и произойдет это перед вторым пришествием Иисуса Христа (Откр., 11).
diff --git a/mrk/09/14.md b/mrk/09/14.md
new file mode 100644
index 00000000..3c1914c0
--- /dev/null
+++ b/mrk/09/14.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Когда Пётр, Иаков, Иоанн и Иисус спустились с горы, они обнаружили, что книжники спорили с другими учениками.
+
+# Общая информация:
+
+Этот эпизод, отразивший крайнюю человеческую нужду и неспособность учеников помочь в ней, резко контрастирует с величественной сценой преображения. В сущности в нем отразилась житейская реальность мира в отсутствии Христа. Итак, ученики, от которых можно было бы ожидать помощи (Мк. 6:7), оказались бессильными помочь. В стихах 28-29 Марк дает ключ к разгадке: в отсутствии Иисуса они не должны ослабевать в вере, выражая и укрепляя ее в молитве. Подробное описание данного случая (в отличие от Марка и Луки) и его живые детали снова наталкивают на мысль, что Марк сделал эту запись со слов апостола Петра, бывшего очевидцем эпизода.
+
+# Когда Иисус пришёл, Он увидел много людей возле учеников и книжников, которые с ними спорили
+
+Альт. перевод: "Когда они пришли к остальным ученикам, то увидели большую толпу народа, окружившую их, и книжников, спорящих с ними"(пер. Кулакова)
+
+* В более поздних греч. рукописях начало стиха выглядит так: "И придя к ученикам, Он увидел...", в ранних рукописях так: "И, придя к ученикам, (они) увидели...".
+
+Когда Иисус с тремя учениками (ст. 2) наконец возвратились к остальным девяти, то увидели вокруг них огромную толпу людей и книжников, спорящих с ними. Возможно, народ хотел знать, где Иисус и что с Ним происходит...
diff --git a/mrk/09/15.md b/mrk/09/15.md
new file mode 100644
index 00000000..733c8e12
--- /dev/null
+++ b/mrk/09/15.md
@@ -0,0 +1,9 @@
+# Когда люди увидели Иисуса, они сильно удивились и тут же побежали приветствовать Его
+
+καὶ εὐθὺς πᾶς ὁ ὄχλος \*, увидевшие Его были потрясены\*ἰδόντες αὐτὸν ἐξεθαμβήθησαν*, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. - "И тотчас вся толпа и подбегающие/подбегая приветствовали Его".
+
+*\* В поздних греч. рукописях фраза, выделенная через \*\* даётся так: "увидев Его была потрясена". Гл. ἐκΘαμβέω (пассив): изумляться, поражаться, ужасаться.
+
+Гл. προστρέχω (прич./дееприч.): подбегать, прибегать. Гл. ἀσπάζομαι: приветствовать, прощаться (приветствовать на прощание), радостно принимать, приветливо встречать.
+
+Очевидно, люди изумились неожиданному появлению Иисуса среди них.
diff --git a/mrk/09/16.md b/mrk/09/16.md
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index 00000000..a1db1af9
--- /dev/null
+++ b/mrk/09/16.md
@@ -0,0 +1,3 @@
+# Он спросил их*: «О чём спорите с ними?»
+
+* В поздних греч. рукописях здесь так: "Он спросил книжников...".
diff --git a/mrk/09/17.md b/mrk/09/17.md
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+++ b/mrk/09/17.md
@@ -0,0 +1,13 @@
+# Связующее утверждение:
+
+К Иисусу пришел отец одержимого демоном ребенка, который просил учеников Иисуса изгнать демона из своего сына, но они не смогли. Затем Иисус изгоняет демона из мальчика. Позже ученики спрашивают его, почему они не смогли справиться с демоном.
+
+# Кто-то из толпы ответил: «Учитель! Я привёл к Тебе своего сына, который одержим духом немоты
+
+καὶ \*ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου\*, διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον - "И ответил Ему некто из толпы: "Учитель, я привел сына моего к Тебе, имеющего духа немого (=немоты)".
+
+*\* В поздних греч. рукописях выделенная через \*\* фраза представлена так: "ответивший один из толпы сказал".
+
+Прил. ἄλαλος: немой, безмолвный, причиняющий немоту.
+
+Иисус спрашивает книжников, в чем предмет спора. В ответ один из народа, отец мальчика, одержимого духом немоты, объяснил, что происходит. Почтительно обратившись к Иисусу: "Учитель!" (ср. ст. 5), он сказал, что привел к Нему своего сына, одержимого духом немоты, который лишил его дара речи (и слуха - см. 9:25).
diff --git a/mrk/09/18.md b/mrk/09/18.md
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index 00000000..6930b44b
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+++ b/mrk/09/18.md
@@ -0,0 +1,5 @@
+# Когда дух хватает его, то бросает на землю, и тогда тот пускает пену изо рта, скрежещет зубами и цепенеет. Я просил Твоих учеников, чтобы изгнали этого духа, но они не смогли»
+
+καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥήσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. - "и где если его схватит, разрывает его, и испускает пену и скрежещет зубами и деревенеет; и я сказал ученикам Твоим, чтобы его (они) изгнали, и не смогли (они)". Альт. перевод: "и когда этот дух хватает его и бросает оземь, он испускает пену, скрежещет зубами и цепенеет. Я просил учеников Твоих, чтобы они изгнали духа, но они не смогли» (пер. Кулакова).
+
+Но это еще не всё: демон часто вызывает у мальчика судороги (по-видимому, отрок страдал и эпилепсией). Первоначальное обращение отца мальчика к ученикам, чтобы те изгнали из него беса, оправдано: ведь Иисус "дал им власть над нечистыми духами" (см. 6:7), и одни действительно изгоняли нечистых духов.
diff --git a/mrk/09/19.md b/mrk/09/19.md
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index 00000000..d231b42b
--- /dev/null
+++ b/mrk/09/19.md
@@ -0,0 +1,11 @@
+# Иисус сказал ему: «О, неверующее поколение! Сколько ещё буду с вами? Сколько ещё буду терпеть вас? Приведите его ко Мне»
+
+ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει· ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. - "Он же, отвечая им, говорит: "О поколение безверное, до когда (=как долго) у вас буду? До когда (=как долго) буду выдерживать/терпеть вас? Ведите его ко Мне".
+
+Сущ. γενεά: 1. род, потомок, семейство, отпрыск, происхождение; 2. поколение.
+
+Прил. ἄπιστος: 1. неверующий; 2. невероятный, неправдоподобный; 3. неверный, вероломный.
+
+Обращение Иисуса к народу и особенно к ученикам проникнуто здесь сильным чувством (ср. 3:5; 8:12). "О, род/поколение неверный (в значении - "неверующий")", - с горечью произносит Он и тем самым указывает на причину любой духовной неудачи (ср. 9:23; 10:27) - неверие.
+
+Следующие затем Его риторические вопросы, по-видимому, более всего были вызваны непонятливостью учеников, их незавидным духовным состоянием (см. 4:40; 6:50-52; 8:17-21). Но там, где они обнаружили бессилие, Иисус намеревался проявить силу и повелел привести мальчика к Нему.
diff --git a/mrk/09/20.md b/mrk/09/20.md
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+++ b/mrk/09/20.md
@@ -0,0 +1,11 @@
+# Его привели к Иисусу. Как только дух увидел Иисуса, то сотряс мальчика. Тот упал на землю и стал биться в судорогах, пуская пену
+
+καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων - "И привели его (мальчика) к Нему. И увидев Его, дух тотчас сотряс/свёл судорогой его (мальчика), и, упав на землю, (он) катался, испуская пену (изо рта)".
+
+Гл. συσπαράσσω: растерзывать, сотрясать.
+
+πεσων (деепричастие) от πίπτω: падать, упасть, падать ниц или навзничь, выпадать (о жребии), разваливаться, разрушаться, пропадать, исчезать.
+
+Гл. ἀφρίζω: пениться, испускать пену.
+
+Марк, по всей видимости, приводит здесь описание эпилептического припадка.
diff --git a/mrk/09/21.md b/mrk/09/21.md
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index 00000000..6585542c
--- /dev/null
+++ b/mrk/09/21.md
@@ -0,0 +1,7 @@
+# Иисус спросил его отца: «Давно это с ним?» Он ответил: «С детства
+
+καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ· πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν· ἐκ παιδιόθεν· - "И Он спросил отца его: "Сколькое время есть как это случилось (с) ним"? Он же сказал: "С детства".
+
+В ответ на исполненный сострадания вопрос Иисуса - как давно это сделалось с ним - отец ответил, что он страдает такими припадками с детства. Возможно, к этому времени состояние больного достигло критической точки.
+
+Вопрос Иисуса призван показать окружающим, что диагноз и состояние весьма серьёзные... Тем очевиднее для всех будет впоследствии исцеление мальчика, ведь Иисус исцелит того, кто был неизлечим от самого рождения.
diff --git a/mrk/09/22.md b/mrk/09/22.md
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index 00000000..dee6807c
--- /dev/null
+++ b/mrk/09/22.md
@@ -0,0 +1,9 @@
+# Много раз дух бросал его и в огонь, и в воду, чтобы убить его. Но если Ты можешь что-нибудь сделать, то сжалься над нами и помоги»
+
+καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα, ἵνα ἀπολέσῃ αὐτόν· ἀλλὰ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφ’ ἡμᾶς - "И часто/много раз и в огонь его (дух) бросал, и в воды, чтобы погубить его (мальчика), но если (Ты) что-нибудь можешь, помоги нам, сжалившись над нами".
+
+Гл. βοηΘέω: помогать, спешить или приходить на помощь, оказывать помощь, содействовать.
+
+Гл. σπλαγχνίζομαι: сжалиться, иметь жалость, умилосердиться.
+
+Слова отца "если что-нибудь можешь" указывают на то, что неспособность учеников изгнать беса (ст. 18) поколебала его веру и в способность Иисуса сделать это. Его сомнение было очевидным, и поэтому Христос воспользовался далее теми же словами "если можешь": "Если… можешь веровать хоть немного…" (см. ст. 23) Иисусу надо было показать, что дело не в Его способности (или неспособности) исцелить мальчика, а в способности отца веровать, что Богу и невозможное (на человеческий взгляд) возможно (ср. 10:27).
diff --git a/mrk/09/23.md b/mrk/09/23.md
new file mode 100644
index 00000000..f89d9038
--- /dev/null
+++ b/mrk/09/23.md
@@ -0,0 +1,9 @@
+# Иисус сказал ему: «Если можешь, верь. Всё возможно верующему»
+
+ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· τὸ εἰ δύνῃ*, πάντα δυνατὰ τῷ πιστεύοντι. - "Иисус же сказал Ему: "Если можешь, всё возможно верящему".
+
+* В поздних греч. рукописях здесь добавление: "поверить", т. е.: "Если можешь поверить".
+
+Альт. перевод: " — Что значит "если можешь"? — сказал ему Иисус. — Все может тот, у кого есть вера" (СРП РБО).
+
+Именно в этом смысле Иисус сказал (желая победить сомнение отца), что все возможно верующему (ср. 8:29). Верующий не ставит (в своих мыслях) пределов Божьей силе и подчиняется Его воле (14:35-36; 1Иоан. 5:14-15).
diff --git a/mrk/09/24.md b/mrk/09/24.md
new file mode 100644
index 00000000..38dbfd9f
--- /dev/null
+++ b/mrk/09/24.md
@@ -0,0 +1,5 @@
+# И отец мальчика тут же воскликнул: «Верю Господин! Помоги моему неверию»
+
+εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου\* ἔλεγεν· πιστεύω\*\*· βοήθει μου τῇ ἀπιστίᾳ. - "Тотчас закричав, отец ребёнка\* говорил: "Верю_*, помогай моему неверию". \_В поздних греч. рукописях здесь добавление "со слезами", т. е. "...отец ребёнка со слезами говорил...". В поздних греч. рукописях здесь добавление: "Господин", т. е. "Верю, Господин...". И человек, приведший одержимого мальчика, откликнулся горячо и искренне: "верю"!
+
+Но тут же он признал недостаточность своей веры: "помоги моему неверию". И здесь открывается (становится ясным) важный элемент христианской веры - верить возможно только с помощью Того, в Кого мы веруем или хотим уверовать.
diff --git a/mrk/09/25.md b/mrk/09/25.md
new file mode 100644
index 00000000..86a4d696
--- /dev/null
+++ b/mrk/09/25.md
@@ -0,0 +1,5 @@
+# Когда Иисус увидел, что сбегаются люди, Он запретил нечистому духу, сказав ему: «Дух немоты и глухоты, Я приказываю тебе: выйди из него и больше в него не входи»
+
+ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος, ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ· τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. - "Увидев же Иисус, что сбегается толпа, запретил духу нечистому, говоря ему: "Немой и глухой дух, Я приказываю тебе, выйди из него (мальчика) и уже не входи в него".
+
+Иисус, видя, что сбегаются любопытные, в ту же минуту запретил ("приказал" - 1:25) нечистому духу (ср. 1:23), сказав, чтобы тот вышел из мальчика и впредь не входил в него. Далее читаем (ст. 26), что громко закричав и сильно сотряся свою жертву в последний раз (ср. 1:26), бес вышел. А мальчик остался неподвижным, как мертвый, так что многие даже говорили, что он умер.
diff --git a/mrk/09/26.md b/mrk/09/26.md
new file mode 100644
index 00000000..ca468ea8
--- /dev/null
+++ b/mrk/09/26.md
@@ -0,0 +1,7 @@
+# Дух вскрикнул, сильно сотряс мальчика и вышел из него. Мальчик лежал как мёртвый, и многие говорили, что он умер
+
+καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρός, ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. - "И, закричав и много (=сильно) сведя судорогой/сотряся (его), он вышел: и сделался (мальчик) будто мёртвый, так что многие говорили, что он умер".
+
+Альт. перевод: "Бес, сильно сотрясая тело мальчика, с воплем вышел. Тот лежал как мертвый; многие даже говорили, что он умер" (СРП РБО).
+
+После всего случившегося мальчик остался лежать неподвижно, как мертвый, так что многие стали даже говорить, что он умер.
diff --git a/mrk/09/27.md b/mrk/09/27.md
new file mode 100644
index 00000000..d891486e
--- /dev/null
+++ b/mrk/09/27.md
@@ -0,0 +1,7 @@
+# Но Иисус взял его за руку, поднял, и тот встал
+
+ὁ δὲ Ἰησοῦς κρατήσας \*τῆς χειρὸς αὐτοῦ\* ἤγειρεν αὐτόν, καὶ ἀνέστη. - "Иисус же, взяв \*руку его\*, поднял его, и он встал".
+
+В поздних греч. рукописях здесь так: "его (за) руку".
+
+Не случайно, что в схожих фразах описывает Марк и воскрешение дочери Иаира (5:39-42): видимо, освобождение из-под власти сатаны подобно переходу от смерти к жизни. И чтобы сделать этот переход окончательным и необратимым, понадобились в конечном итоге смерть и воскресение Самого Иисуса Христа.
diff --git a/mrk/09/28.md b/mrk/09/28.md
new file mode 100644
index 00000000..758631f0
--- /dev/null
+++ b/mrk/09/28.md
@@ -0,0 +1,7 @@
+# Когда Иисус вошёл в дом, Его ученики, оставшись с Ним наедине, спросили: «Почему мы не смогли изгнать этот дух?»
+
+καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατ’ ἰδίαν ἐπηρώτων αὐτόν· ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό - "И когда Он вошёл в дом, ученики Его отдельно спрашивали Его: "Почему мы не смогли изгнать его"?
+
+ηδυνήθημεν (пассивный залог) от δύναμαι: мочь, быть в состоянии, быть в силе, иметь возможность, уметь. С пассивным залогом: не были способны, не были в силах.
+
+Этими стихами заканчивается описание инцидента, и в них же объясняется неудача учеников. Иисус входит в дом (ср. 7:17; в какой именно, не уточняется), ученики спрашивают Его, оставшись с Ним наедине (ср. 4:34) о причине неудачи, почему им не удалось изгнать беса из мальчика...
diff --git a/mrk/09/29.md b/mrk/09/29.md
new file mode 100644
index 00000000..735bf54a
--- /dev/null
+++ b/mrk/09/29.md
@@ -0,0 +1,9 @@
+# Иисус ответил им: «Этот вид можно изгнать только молитвой»
+
+καὶ εἶπεν αὐτοῖς· τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ\*. - "И Он сказал им: "Этот род ничем (не) может выйти, если не молитвой\*"!
+
+* В поздних греч. рукописях добавление: "и постом". Альт. перевод: "— Таких бесов можно изгнать только молитвой, — ответил Иисус" (СРП РБО).
+
+Своим ответом Иисус объяснил ученикам : этот род (речь, по-видимому, не о каком-то определенном виде злых духов, а о демонских силах вообще) не может выйти иначе, как от молитвы. Учеников постигла неудача потому, что они не положились молитвенно на силу Бога. Возможно, они уповали на собственные успехи в прошлом (см. 6:7, 13), поэтому и не сумели изгнать беса.
+
+Полагают, что слово "поста", завершающее ст. 29, было добавлено кем-то из ранних переписчиков, чтобы поддержать идею аскетизма. Но если оно стояло в оригинале, то, очевидно, выражало мысль о необходимости предельно "сосредоточиться на Боге" (на какое-то время), отрешившись "от забот о плоти", - ради достижения конкретной цели.
diff --git a/mrk/09/30.md b/mrk/09/30.md
new file mode 100644
index 00000000..558e288b
--- /dev/null
+++ b/mrk/09/30.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+После того, как он исцелил одержимого демоном мальчика, Иисус и его ученики покидают дом, где они находились. Ему необходимо время, чтобы обучить своих учеников.
+
+# Когда они вышли оттуда, они проходили через Галилею. Иисус не хотел, чтобы кто-нибудь узнал Его
+
+Κἀκεῖθεν ἐξελθόντες παρεπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ - "И оттуда выйдя, они проходили через Галилею, и не желал Он, чтобы кто-нибудь узнал (это)".
+
+Альт. перевод: "Уйдя оттуда, проходили они через Галилею, и Иисус не хотел, чтобы кто-нибудь узнал о том," (пер. Кулакова).
+
+"Иисус и Его ученики выйдя оттуда" (возможно, из какого-то места вблизи Кесарии Филипповой), проходили чрез северо-восточную часть Галилеи, направляясь в Капернаум (см.9:33). Это было первым этапом на их пути в Иерусалим в последнее путешествие Иисуса. Он не хотел, чтобы кто-нибудь узнал, что Он проходит через Галилею, поскольку Его служение в этой провинции уже закончилось, и теперь Иисус хотел больше времени уделять Своим ученикам, готовя их к будущему без Него.
diff --git a/mrk/09/31.md b/mrk/09/31.md
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+++ b/mrk/09/31.md
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+# Потому что учил Своих учеников и говорил им, что Сына Человеческого отдадут в руки людей, Его убьют и после смерти на третий день Он воскреснет
+
+ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. - "Он учил ведь учеников Его и говорил им, что: "Сын Человеческий предаётся в руки людей, и убьют Его, и и убитый \*после трёх дней\* воскреснет".
+
+_\*В поздних греч. рукописях выделенная через \*_ фраза представлена так: "на третий день".
+
+Гл. παραδίδωμι (пассив): отдавать, передавать, предавать; действ. прич. употребляется как сущ. предатель.
+
+Гл. ἀνίστημι: 1. поднимать, воздвигать, воскрешать; 2. вставать, воскресать, восставать.
+
+Приближающаяся смерть Иисуса была постоянной темой на протяжении всего этого путешествия. Он говорил, что Сын Человеческий предан будет в руки как иудеев, так и язычников. Слово "предан" употреблено тут в значении "выдан" или "отдан". Оно (греческое слово "парадидотай") употребляется и тогда, когда речь идет о предательстве Иисуса Иудой (3:19; 14:41; Лк. 24:7), и когда говорится о Божьей воле в отношении Сына, отдаваемого Отцом во искупление грешников (Ис. 53:12; Деян. 2:23; Рим. 8:32). В ст. 31, видимо, подразумевается, что "в руки человеческие" Сын будет отдан по воле Отца Небесного.
diff --git a/mrk/09/32.md b/mrk/09/32.md
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+++ b/mrk/09/32.md
@@ -0,0 +1,9 @@
+# Но они не поняли Его слов, а спросить боялись
+
+οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι - "Они же не понимали (не могли уразуметь) это слово (Его), и боялись Его спрашивать".
+
+Гл. ἀγνοέω: не знать, не понимать, быть в неведении, быть невежественным, не разуметь.
+
+Гл. φοβέομαι: бояться, пугаться, устрашаться, опасаться, быть в страхе.
+
+Ученики не понимали этих слов Иисуса (ст. 10), а спросить Его боялись. Почему боялись? Наверное потому, что помнили, как резко обличил Иисус Петра (см. 8:33), но, более вероятно, потому, что слова Иисуса слишком уж не совпадали с их надеждами и ожиданиями на скорое воцарение Иисуса, Мессии.
diff --git a/mrk/09/33.md b/mrk/09/33.md
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--- /dev/null
+++ b/mrk/09/33.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Когда они приходят в Капернаум, Иисус учит своих учеников быть покорными слугами.
+
+# Общая информация:
+
+События, описываемые в этом разделе, происходили в двух местах. Сначала Иисус учил Своих учеников в неизвестном доме в Капернауме (9:33-50). Затем, наряду с "частными беседами" с апостолами, Он возобновил Свое общественное служение - на этот раз в Иудее и в Пирее (10:1-31).
+
+# Иисус пришёл в Капернаум. Когда Он был в доме, спросил их: «О чём вы рассуждали по дороге?»
+
+Καὶ ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς· τί ἐν τῇ ὁδῷ διελογίζεσθε; - "И они пришли в Капернаум. И в доме будучи (=дома), Он спрашивал их: "Что в пути (вы) рассуждали"?"
+
+Альт. перевод: "Так они пришли в Капернаум, и, войдя в дом, Он спросил их: «О чем вы говорили дорогой?»" (пер. Кулакова).
+
+Гл. διαλογίζομαι: 1. размышлять, соображать, рассчитывать, помышлять, думать; 2. обсуждать, обговаривать, дискуссировать, рассуждать.
+
+Иисус не был в Капернауме несколько месяцев и теперь пришел в этот город с учениками в последний раз. И когда они вошли в дом, Он спросил их без обиняков, о чем те рассуждали дорогой? Снова Он как бы задал "наводящий" вопрос, чтобы затем начать наставление (ср. 8:27, 29).
diff --git a/mrk/09/34.md b/mrk/09/34.md
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+++ b/mrk/09/34.md
@@ -0,0 +1,11 @@
+# Они молчали, потому что по дороге рассуждали о том, кто из них главнее
+
+οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων. - "Они же молчали, друг с другом ведь они поспорили в пути, кто больший".
+
+Гл. διαλέγομαι (пассив): 1. разговаривать, беседовать; 2. обсуждать, рассуждать, спорить, диспутировать, дискуссировать.
+
+Прил. μείζων (сравнит. степень): больше, более, превосходнее. Ученики постеснялись признаться, что дорогой рассуждали между собою, кто из них больше/важнее других .
+
+"Табель о рангах" весьма соблюдалась в среде иудеев (Лк. 14:7-11), так что неудивительно, что и учеников тоже волновало, какое место каждый из них займет в Царстве Мессии.
+
+Не исключено, что те привилегии, которыми пользовались Петр, Иаков и Иоанн (Мк. 5:37; 9:2), оспаривались другими учениками. Но какова бы ни была причина их дорожных "рассуждений", они свидетельствовали, что Двенадцать по-прежнему совсем не понимали значения будущих страданий Иисуса, предсказанных Им (ст. 31). Или они просто не хотели это предсказание принять.
diff --git a/mrk/09/35.md b/mrk/09/35.md
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index 00000000..2918a864
--- /dev/null
+++ b/mrk/09/35.md
@@ -0,0 +1,15 @@
+# Иисус сел, позвал двенадцать учеников и сказал им: «Кто хочет быть первым, тот пусть будет последним среди всех и будет для всех слугой»
+
+καὶ καθίσας ἐφώνησεν τοὺς δώδεκα, καὶ λέγει αὐτοῖς· εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος - "И сев, позвал двенадцать и говорит им: "Если кто-нибудь желает первым быть, будет (из) всех последним и всем слугой".
+
+καθίσας (деепричастие) от καΘίζω: 1. перех. сажать, усаживать; 2. неперех. садиться, сидеть; перен. оставаться, пребывать, проживать.
+
+Гл. φωνέω: 1. кричать, возглашать, громко говорить, петь (о петухе); 2. звать, призывать.
+
+Θέλω: желать, хотеть, любить.
+
+Прил. διάκονος: диакон, слуга, служитель.
+
+Иисус сел, и подозвав к Себе, заговорил с двенадцатью учениками. На этот раз темой Его разговора была сущность истинного величия. "Кто хочет быть первым", - сказал Он (т. е. занять наиболее высокое положение в Царстве Божьем), - "будь из всех последним (подразумевается: стань таким по собственному выбору) и всем слугой". Здесь словом "слугой" переведено греческое слово "диаконос", т. е. речь идет о человеке, всегда готовом откликнуться на нужды других.
+
+Рабское состояние, которому соответствовало бы греческое слово "дулос", тут не имеется в виду. Иисус не осуждал желания добиваться лучшего положения в земной жизни, но учил тому, что величие человека в Его Царстве будет определяться не этим положением, а тем, как он служил другим в вышеуказанном смысле (см. 10:43-45).
diff --git a/mrk/09/36.md b/mrk/09/36.md
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--- /dev/null
+++ b/mrk/09/36.md
@@ -0,0 +1,7 @@
+# Иисус взял ребёнка и поставил его посреди них. Он обнял его и сказал им:
+
+καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν, καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς - "И взяв ребенка, поставил его между/среди ними (букв.: в середину их), и, обняв его (ребенка), сказал им".
+
+εναγκαλισάμενος (деепричастие) от ἐναγκαλίζομαι: обнимать, брать в объятия, носить на руках.
+
+Живой иллюстрацией к сказанному Иисусу служит ребёнок. Откуда Иисус взял, не совсем ясно. Однако, Он, взяв ребёнка, поставил его посреди них… Итак, "быть слугой всем" означало проявление внимания даже к детям, занимавшим как в иудейском, так и в греко-римском мире, где идеализировались зрелость и сила, "наименьшее положение". И ребенок, который стоял перед Двенадцатью, как бы олицетворял собой "наименьшего" из учеников Христа (см. Мк. 9:42).
diff --git a/mrk/09/37.md b/mrk/09/37.md
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index 00000000..99937f91
--- /dev/null
+++ b/mrk/09/37.md
@@ -0,0 +1,9 @@
+# «Кто принимает одного из таких детей ради Моего имени, тот принимает и Меня. А кто принимает Меня, тот не только Меня принимает, но и Пославшего Меня»
+
+ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με. - "Который если одного из таковых детей примет ради Меня (букв.: для имени Моего), Меня принимает; и который если Меня будет принимать, не Меня принимает, но пославшего Меня".
+
+Гл. δέχομαι: 1. принимать, получать; 2. взять; 3. понимать, соглашаться; 4. приветствовать.
+
+Гл. ἀποστέλλω (прич./дееприч.): посылать (с поручением), отправлять, отсылать.
+
+В ст. 37, видимо, получает продолжение трактовка образа ребенка и в переносном смысле - как невзрачного, духовно слабого христианина. "Принимать" такого, т. е. "служить" ему, являя ему доброту от имени Иисуса Христа, - значит принимать Его Самого (ср. Мф. 25:40), и не только Его, но и небесного Отца, Пославшего Иисуса на землю (Ин. 3:17; 8:42). И это придает служению другим особое величие и высокий смысл.
diff --git a/mrk/09/38.md b/mrk/09/38.md
new file mode 100644
index 00000000..b9c77178
--- /dev/null
+++ b/mrk/09/38.md
@@ -0,0 +1,11 @@
+# При этом Иоанн сказал: «Учитель! Мы видели человека, который Твоим именем изгоняет демонов, а за нами не следует. Мы запретили ему, потому что он не следует за нами»
+
+Ἔφη αὐτῷ ὁ Ἰωάννης· διδάσκαλε, εἴδομέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει\* ἡμῖν. - "Сказал Ему Иоанн: "Учитель, мы увидели кого-то (=некоего человека), именем Твоим изгоняющего демонов, и мы препятствовали/запретили ему, потому что не следовал\* он за нами".
+
+* В поздних греч. рукописях так: "не следует".
+
+Гл. κωλύω: мешать, препятствовать, запрещать, возбранять.
+
+Слова Иисуса (ст. 37) побудили Иоанна рассказать Учителю (4:38; 9:5) о том, как они пытались остановить неизвестного им человека, который изгоняет бесов именем Иисуса; ученики запретили ему делать это по той причине, что он не был одним из них. Другими словами, он был учеником Иисуса, но не входил в число тех, кому Христос поручил выполнять эту работу (6:7, 12-13).
+
+Таким образом, их волновало не то, что этот человек употреблял имя Иисуса не там, где, или не так, как следовало (ср. Деян. 19:13-16), а то, что он пользовался им, не будучи на это уполномочен. (И что, видимо, в особенности, задевало их, так это то, что этот человек действовал успешно, тогда как девять из двенадцати учеников потерпели неудачу; см. Мк. 9:14-18.) Это показывает, что Двенадцать не желали утратить свою исключительность, и, значит, мыслили духовно узко.
diff --git a/mrk/09/39.md b/mrk/09/39.md
new file mode 100644
index 00000000..f6b5de1c
--- /dev/null
+++ b/mrk/09/39.md
@@ -0,0 +1,7 @@
+# Иисус сказал: «Не запрещайте ему, потому что тот, кто совершает чудо Моим именем, не сможет после этого плохо говорить обо Мне
+
+ὁ δὲ Ἰησοῦς εἶπεν· μὴ κωλύετε αὐτόν. οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου καὶ δυνήσεται ταχὺ κακολογῆσαί με· - "Иисус же сказал: "Не препятствуйте/запрещайте ему. Никто ведь есть, который сделает чудо (букв.: силу) на имени Моём (=именем Моим) и сможет скоро злословить (обо) Мне".
+
+Гл. κακολογέω: злословить, поносить, клеветать, чернить.
+
+Иисус сказал ученикам, чтобы они больше не запрещали этому человеку делать то, что он делает, объяснив им, что никто, сотворивший чудо Его именем, не станет тут же публично Его злословить. Иисус таким образом "принял" этого человека, подкрепив это афоризмом (ст. 40): "Ибо, кто не против вас, тот за вас (см. также Мф. 12:30).
diff --git a/mrk/09/40.md b/mrk/09/40.md
new file mode 100644
index 00000000..20e554a6
--- /dev/null
+++ b/mrk/09/40.md
@@ -0,0 +1,7 @@
+# Тот, кто не против нас, тот за нас
+
+ὃς γὰρ οὐκ ἔστιν καθ᾽ \*ἡμῶν, ὑπὲρ ἡμῶν\* ἐστιν. - "который ведь не есть против \*нас, за нас\* есть".
+
+*\* В поздних греч. рукописях выделенная через \*\* фраза дана так: "вас, за вас".
+
+"Против нас" и "за нас" не оставляют места для "нейтральной" позиции. Если человек трудится для Иисуса и от Его имени (9:38), он не может в то же время действовать против Него. Пусть упомянутый человек не следовал за Иисусом точно тем же путем, что и Двенадцать, он, тем не менее, следовал за Ним.
diff --git a/mrk/09/41.md b/mrk/09/41.md
new file mode 100644
index 00000000..05475401
--- /dev/null
+++ b/mrk/09/41.md
@@ -0,0 +1,13 @@
+# И тот, кто напоит вас чашей воды, потому что вы носите Моё имя — Христа, говорю вам истину: не потеряет свою награду
+
+ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματι\* μου ὅτι Χριστοῦ ἐστε, ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ - "Потому что тот, кто напоит вас чашей воды во имя Моё, потому, что в имени\* Христа вы есть, истинно (букв.: аминь) говорю вам, что нет, не потеряет награду (плату) его".
+
+* В поздних греч. рукописях здесь добавление "Моём". Альт. перевод: "Кто вас кружкой воды напоит, потому что вы — ученики Помазанника, верьте Мне: не останется он без награды!" (СРП РБО).
+
+Сущ. ποτήριον: чаша, кубок (для питья).
+
+Гл. ἀπόλλυμι: губить, уничтожать, истреблять, разрушать, предавать смерти, терять; ср. з. тж.погибать, потеряться, пропадать.
+
+Сущ. μισΘός: (заработная) плата, награда, вознаграждение, мзда, воздаяние, возмездие.
+
+Введенные в это предложение слова "истинно говорю вам" (ср. 3:28) придают ему торжественное звучание. Иисус расширяет рамки сказанного выше. Не только изгоняющий бесов во имя Его, но и подающий во имя Его чашу воды (незначительное, казалось бы, дело, проявление дружелюбия!) ученику Христа, - не потеряет награды своей. То есть в конечном счете он будет награжден "соучастием" в Царстве Божьем (ст. 47; ср. 10:29-30; Мф. 25:34-40) - не за дела свои, а за веру, которая побудила его к этим делам.
diff --git a/mrk/09/42.md b/mrk/09/42.md
new file mode 100644
index 00000000..8354af91
--- /dev/null
+++ b/mrk/09/42.md
@@ -0,0 +1,11 @@
+# А кто даст повод согрешить одному из этих малых, верующих в Меня, тому лучше было бы, если бы повесили ему на шею мельничный камень и бросили его в море
+
+Καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν - "И тот, который соблазнит (собьет с истины) одного из малых этих, верующих, лучше было бы ему, если наденет жернов ослиный себе на шею, и брошен будет в море". περίκειμαι: окружать; страд.быть окруженным.
+
+βέβληται (пассивный залог) от βάλλω: 1. перех.бросать, кидать, ввергать, закидывать; 2. перех.класть, ставить, помещать, вливать (о жидкости); 3. неперех.кидаться, бросаться. С пассивным залогом: будет брошен.
+
+Этот стих завершает мысль, высказанную в стихах 35-41, и образует переход к тому, что будет сказано в стихах 43-50. Иисус строго предостерегает всякого, кто умышленно соблазнил бы верующего в Него, уведя его с пути веры. Соблазнителя ждет такое наказание, говорит Он, что лучше было бы, если бы повесили ему жерновный камень на шею и бросили его в море, - прежде, чем он успел соблазнить одного из малых сих (ничем не примечательных учеников Иисуса, включая и детей, чья вера - несовершенна).
+
+Находящуюся в стадии становления веру таких, как неизвестный, изгонявший бесов именем Иисуса, или любого другого, действующего "во имя Его", следовало укреплять и поддерживать, а не подрывать грубым обращением, порой продиктованным сектантскими предубеждениями.
+
+Жерновный камень (буквально - "ослиный жернов") представлял собой тяжелый плоский камень, которым перемалывалось зерно; "вращал" его осел, который ходил по кругу. Он отличался от небольших ручных жерновов, которые крутили женщины (Мф. 24:41). Судя по книге Иосифа Флавия "Иудейские древности", вид казни, упоминаемый Иисусом, действительно существовал в то время.
diff --git a/mrk/09/43.md b/mrk/09/43.md
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+# И если твоя рука ведёт тебя к греху, отруби её. Лучше тебе с одной рукой войти в жизнь, чем с двумя руками идти в геенну, в неугасимый огонь
+
+Καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον\*. - "И если будет совращать/соблазнять тебя рука твоя, отруби её; хорошо есть, чтобы ты калекой вошёл в жизнь, чем две руки чтобы имеющий ты ушёл в геенну, в огонь неугасимый\*".
+
+  * В поздних греч. рукописях здесь добавление - ст. 45: "где червь их не кончается, и огонь не угасает".
+
+Альт. перевод: "Если рука твоя тебя вводит в грех, отруби ее! Лучше тебе войти одноруким в Жизнь, чем с обеими руками войти в геенну, в неугасимый огонь!" (СРП РБО).
+
+Гл. σκανδαλίζω: 1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения; 2. оскорблять, раздражать, обижать, задевать, возмущать.
+
+Гл. ἀποκόπτω: отсекать, отрубать, отрезать; ср. з. лишаться (части тела), получать увечье.
+
+Прил. κυλλός: кривой, хромой, увечный. Гл. ἀπέρχομαι: уходить, удаляться, отходить, отправляться, расходиться (о слухе), отплывать.
+
+Сущ. γέεννα: геенна (долина сынов Еннома, глубокое ущелье к югу от Иерусалима; перен. место вечных мук).
+
+Прил. ἄσβεστος: неугасимый, негаснущий, неиссякаемый.
+
+В сильных словах, сознательно прибегая к гиперболе, Иисус предупреждает учеников об опасности соблазниться (в вышеуказанном смысле) самим. Если соблазняет (букв.: "когда бы ни соблазняла") тебя рука твоя (образ внутренней склонности ко греху; ср 7:20-23), отсеки/отруби ее.
diff --git a/mrk/09/44.md b/mrk/09/44.md
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+++ b/mrk/09/44.md
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+# Где червь не умирает и огонь не угасает
+
+ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται. - "где червь их не кончается, и огонь не угасает".
+
+Слова "где… огонь не угасает", вероятно, предназначались (как пояснение) римским читателям Марка.
+
+Червь, как образ внутренней муки (ср. выражение "грызущий червь тоски"), и неугасимый огонь, как образ мучения, "приходящего" извне (Ис. 66:24), образуют картину не имеющей конца казни, которой человек подвергается, сохраняя сознание; она ожидает всякого, кто отвергает спасение, предлагаемое Богом. Смысл ада и заключается в нескончаемой муке и в вечном отделении от Него.
diff --git a/mrk/09/45.md b/mrk/09/45.md
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+++ b/mrk/09/45.md
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+# И если твоя нога ведёт тебя к греху, отруби её. Лучше тебе войти в жизнь с одной ногой, чем с двумя ногами быть брошенным в геенну, в неугасимый огонь
+
+καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν\*. - "И если нога твоя будет совращать/соблазнять тебя, отруби её; хорошо, чтобы ты вошёл в жизнь хромым, чем две ноги чтобы имеющий ты был брошен в геенну\*".
+
+* В поздних греч. рукописях здесь добавление: "εἰς τὸ πῦρ τὸ ἄσβεστον, 46. ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται - "в огонь огонь неугасимый. 46 Где червь их не кончается и огонь не угасает".
+
+Лучше ученику войти в жизнь (подразумевается - вечную; 10:17, 30), т. е. в будущее Царство Божье (9:47), будучи, фигурально выражаясь, "калекой", а в этой жизни отказаться от некоторых чисто земных ценностей, чем потерять веру.
+
+Ведь неверующие, хранящие "верность" этому миру, сами отказываются от жизни вечной, предлагаемой им Богом на Его же условиях; такие люди будут брошены в геенну, в огонь неугасимый (ст. 45, 47). Греческое слово "геенна" - это транслитерация двух древнееврейских слов, означавших "долина Гинном"; в этом месте, на юге от Иерусалима, когда-то приносили в жертву языческому богу Молоху детей (2Пар. 28:3; 33:6; Иер. 7:31; 19:5-6; 32:35).
+
+Позже, во времена царя Иосии (4Цар. 23:10), долина Гинном была превращена в свалку городского мусора, где постоянно тлел огонь, сжигавший отбросы с копошившимися в них червями. Образ неугасимого огня и как бы живущих в нем червей живо описал в еврейском сознании место будущего вечного наказания нечестивых (апокрифическая книга Юдифи - см. 16:17 и книга Екклезиаста - см. 7:17). В Новом Завете слово "геенна" встречается 12 раз, и 11 из них - в употреблении Иисусом (один раз его употребляет Иаков - см. Иак. 3:6).
diff --git a/mrk/09/46.md b/mrk/09/46.md
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+# Общая информация:
+
+См. прим. к ст. 35.
diff --git a/mrk/09/47.md b/mrk/09/47.md
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+# И если твой глаз ведёт тебя к греху, вырви его. Лучше тебе с одним глазом войти в Божье Царство, чем с двумя глазами быть брошенным в огненную геенну
+
+καὶ ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν· καλόν σέ ἐστιν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν, - "И если глаз твой будет совращать/соблазнять тебя, выбрось его; хорошо, чтобы ты есть одноглазым вошёл в Царство Бога, чем два глаза чтобы имеющий ты был брошен в геенну".
+
+Альт. перевод: "Если твой глаз тебя вводит в грех, вырви его! Лучше тебе одноглазым войти в Царство Бога, чем с обоими глазами оказаться в геенне" (СРП РБО).
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
+
+Прил. μονόφΘαλμος: одноглазый.
diff --git a/mrk/09/48.md b/mrk/09/48.md
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+++ b/mrk/09/48.md
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+# Где червь не умирает и огонь не угасает.
+
+ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται. - "где червь их не кончается, и огонь не угасает".
diff --git a/mrk/09/49.md b/mrk/09/49.md
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+++ b/mrk/09/49.md
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+# Потому что каждый будет посолен огнём
+
+πᾶς γὰρ πυρὶ ἁλισθήσεται\* - "Всякий потому что огнем будет осолён". \* В поздних греч. рукописях здесь добавление: "и всякая жертва солью будет осолена".
+
+αλισθήσεται (пассивный залог) от ἁλίζω: солить, делать соленым, посыпать солью.
+
+Это загадочное изречение, приводимое только Марком, истолковать крайне нелегко. На него предлагается коло 15 различных объяснений. Слова "потому что" и "огонь" указывают на связь высказанной мысли со ст. 43-48. Что касается "всякого", то здесь приемлемы кажутся три толкования:
+
+  1. Под этим словом может подразумеваться всякий неверующий, которому не избежать ада. Все такие люди будут "осолены" огнем в том смысле, что, подобно тому, как соль сохраняет от порчи съестные продукты, так и грешники будут "сохранены" для вечного наказания огненным судом.
+
+  2. "Всякий" может относиться и к каждому ученику Иисуса, живущему в этом враждебном мире. Они будут "осолены огнем" в том смысле, в котором "осолялись" ветхозаветные жертвы (см. Лев. 2:13; Иез. 43:24); "осоление" - (в буквальном значении слова) делало эти жертвы приемлемыми для Бога, поскольку соль придает вкус: здесь о вкусе можно говорить в значении духовной ценности. Ученики, живущие жертвенной жизнью (Рим. 12:1), будут обретать все большую и большую духовную привлекательность в глазах Бога по мере "их осоления" очищающим огнем испытаний (Ис. 48:10; 1Пет. 1:7; 4:12). Страдания будут устранять из жизни верующего все то, что противно воле Божьей, и сохранять (подобно соли) то, что соответствует ей.
+
+  3. Местоимение "всякий" может относиться и к каждому человеку вообще. Все будут "осолены огнем" в свое время и своим "способом" - в зависимости от взаимоотношений каждого с Иисусом Христом: неверующие в значении и с целью их наказания вечным огнем, а Его последователи - в значении очищающего действия испытаний в их жизни.
diff --git a/mrk/09/50.md b/mrk/09/50.md
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+# Соль – хорошая вещь, но если соль станет несолёной, то чем вы сделаете её солёной?
+
+Имейте в себе соль и живите в мире друг с другом» καλὸν τὸ ἅλα· ἐὰν δὲ τὸ ἅλα ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε; ἔχετε ἐν ἑαυτοῖς ἅλα, καὶ εἰρηνεύετε ἐν ἀλλήλοις - "Хорошая соль, если же соль несоленой сделается, чем тогда приправите? Имейте в самих себе соль, и живите мирно друг с другом".
+
+ἅλας: соль. ἀρτύω: приправлять, солить."Соль" связывает этот стих со стихом 49.
+
+Соль - добрая вещь, полезная и нужная. Как приправа и средство, консервирующее продукты, соль была хорошо известна в древнем мире. В Палестине она рассматривалась как жизненно важное вещество и считалась ценным товаром.
+
+Главный источник добычи соли в Палестине располагался на юго-западе от Мертвого (Соленого) моря. Из соленосных пластов здесь добывали "нечистую" (смешанную с другими минералами) соль, которая к тому же была "нестойкой": она портилась, превращаясь в безвкусные кристаллы.
+
+Отсюда слова Христа: Но ежели соль не солона будет, чем вы ее поправите? Призыв Иисуса Имейте в себе соль указывает ученикам Его на необходимость постоянно поддерживать в себе пламенеющий дух (а не довольствоваться "гаснущим", сравнимым с солью, теряющей свою "соленость").
+
+Добрая соль в этом значении отличает ученика Иисуса от чуждых Ему людей (сравните Мф. 5:13; Лк. 14:34). Ученик Христа должен стремиться к тому, чтобы любой ценой сохранить верность Ему, очищаясь от всякого разлагающего воздействия на себя (Мк. 9:43-48).
+
+Второе повеление: мир имейте между собою вытекает из первого и подводит "итог" дорожному спору между учениками (стихи 33-34). В сущности Иисус сказал им: "Будьте верны Мне, и тогда вам нетрудно будет поддерживать мир между собою, вместо того, чтобы спорить о первенстве в будущем" (сравните Рим. 12:16а; 14:19).
diff --git a/mrk/09/intro.md b/mrk/09/intro.md
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+# Марка 09 Общее примечание
+
+## Специальные понятия в этой главе "Преображение" или "Изменение"
+
+В Писании часто говорится о Божьей славе как о сильном, ярком свете. Когда люди видят этот свет, они пугаются. Марк говорит в этой главе, что одежда Иисуса начала сиять этим славным светом, так что Его последователи смогли видеть, что Иисус действительно является Сыном Божьим. В то же время Сам Бог сказал им, что Иисус на самом деле - Его Сын.
+
+## Важные речевые обороты в этой главе
+
+Преувеличение
+
+Иисус сказал, что он не ожидает, что Его последователи поймут Его речь буквально. Когда Он сказал: «Если ваша рука заставляет вас согрешить, отрежьте ее» (Mк 9:43), он преувеличивал, чтобы они знали, что они должны держаться подальше от всего, что заставляло их грешить, даже если это то, что они любят или считают необходимым.
+
+## Другие возможные трудности при переводе этой главы
+
+Илия и Моисей Илия и Моисей предстают перед Иисусом, Иаковом, Иоанном и Петром, а затем они исчезают.
+
+Все четверо видели их, и так как Илия и Моисей разговаривали с Иисусом, читатель должен понять, что Илия и Моисей явились физически. "Сын Человеческий" Иисус говорит о себе в этой главе как о «Сыне Человеческом». (Mк 9:31). В вашем языке может не быть такого речевого оборота, чтобы люди говорили о себе в третьем лице, как будто они говорят о ком-то другом.
+
+## Парадокс
+
+Парадокс - это истинное утверждение, которое описывает что-то невозможное. Иисус использует парадокс, когда Он говорит: «Если кто хочет быть первым, он должен быть последним и слугой для всех». (Mк 9:35).
+
+## Ссылки:
+
+  * **[Maрк 9:1 Notes](./01.md)**
+
+**[](../10/intro.md)**
diff --git a/mrk/10/01.md b/mrk/10/01.md
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+# Связующее утверждение:
+
+После того, как Иисус и его ученики покидают Капернаум, Иисус напоминает фарисеям, а также своим ученикам, чего на самом деле ожидает Бог от брака.
+
+# Оттуда Иисус отправился в иудейские земли и за Иордан. К Нему снова собрался народ, и Он как обычно учил их.
+
+Καὶ ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς Ἰουδαίας \*[καὶ] πέραν τοῦ Ἰορδάνου\*, καὶ συμπορεύονται πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδασκεν αὐτούς - "И оттуда, встав, приходит (Он) в пределы Иудеи \*(и) за Иордан\*, и сходятся снова толпы к Нему, и как Он имел обыкновение (= и Он как обычно), снова (Он) учил их".
+
+Нар. ἐκεῖΘεν: оттуда, из того места.
+
+αναστας (деепричастие) от ἀνίστημι: 1. поднимать, воздвигать, воскрешать; 2. вставать, воскресать, восставать. С деепричастием: встав.
+
+Сущ. ὅριον: предел, граница, рубеж; мн. ч. пределы, т. е. область, местность.
+
+Гл. συμπορεύομαι: 1. вместе совершать путь, идти вместе с; 2. сходиться, собираться.
+
+Гл. ** **ἔΘω: иметь привычку, обычай, обыкновение.
+
+# как обычно
+
+Как он (Иисус) привык делать. Альт. перевод: «по обычаю» или «как он обычно делал».
+
+Совершая Свое последнее путешествие в Иерусалим, Иисус оставил Капернаум (который в Галилее, 9:33) и перешел в пределы иудейские, на западной стороне Иордана, а потом перебрался на его (Иордана) восточную сторону, в Пирею. Поскольку в этом районе Иисуса хорошо знали (3:8), то народ снова стал собираться к Нему; и, как обычно (ср. 1:21-22; 2:13; 4:1-2; 6:2,6б, 34; 11:17; 12:35), Он опять их учил. Дважды повторенным словом "опять"/снова подчеркивается возобновление Иисусом общественного служения. Хотя это служение Иисуса в Иудее и Пирее продолжалось около шести месяцев, Марк приводит из него лишь несколько завершающих эпизодов, вероятно, имевших место в Пирее (ср. 10:2-52 и Лк. 18:15 - 19:27).
diff --git a/mrk/10/02.md b/mrk/10/02.md
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+# Фарисеи подошли и, чтобы испытать Его, спросили: «Разрешается ли разводиться мужу с женой?»
+
+Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν - "И, подойдя, фарисеи спрашивали Его: "Позволяется/разрешается ли мужу жену отпустить/оставлять?", испытывающие Его.
+
+Возм. перевод: "Пришли к Иисусу некоторые из фарисеев и, желая поймать Его на слове, спросили: «Разрешается ли человеку разводиться со своей женой?»" (пер. Кулакова).
+
+Гл. προσέρχομαι: подходить, приходить, приступать, приближаться.
+
+Гл. ἐπερωτάω: вопрошать, спрашивать, просить, обращаться с просьбой, запросом.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+Гл. πειράζω: 1. пытаться, делать попытку; 2. испытывать, подвергать испытанию; 3. искушать, пытаться совратить или уловить; как сущ.: искуситель.
+
+Группа фарисеев, искушая Иисуса, задала Ему вопрос относительно разводов. Они надеялись, что Своим ответом Он Сам Себя "уличит" и тем укрепит лагерь Своих противников. Это, к примеру, случилось бы, скажи Он нечто противоположное тому, что записано во Втор. 24:1-4 (ср Мк. 10:4). Ведь все фарисеи соглашались в том, что данное место в Писаниях свидетельствует в пользу разводов, но только по инициативе мужа, а также допускает право на вступление в повторный брак. Однако между ними существовало расхождение по поводу законных оснований для развода. К этой проблеме строго подходил раввин Шеммай, допускавший развод лишь в случае аморального поведения жены, тогда как "либерально" настроенный в этом отношении раввин Гиллель считал, что муж может развестись со своей женой практически по любой причине. Может быть, фарисеи, подошедшие к Иисусу, думали, что Он примет одну из сторон и тем самым внесет раскол в ряды Своих последователей. А, может быть, они надеялись, что Он, подобно Иоанну Крестителю, станет публично обличать Ирода Антипу (ср. 6:17-19) и будет арестован по его приказу - ведь дело происходило на подведомственной Ироду территории. (Напомним, что Ирод, вопреки запрету на этот счет, сформулированному Лев.,18, женился на своей двоюродной племяннице, оставив собственную жену.
diff --git a/mrk/10/03.md b/mrk/10/03.md
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+# Иисус спросил их: «Что повелел вам Моисей?»
+
+ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· τί ὑμῖν ἐνετείλατο Μωϋσῆς - "Он же, отвечая, сказал им: "Что вам повелел/предписал Моисей"?
+
+Гл. ἐντέλλομαι: приказывать, повелевать, заповедовать, давать указания.
+
+Своим контрвопросом Иисус, оставив в стороне раввинскую казуистику, прямо направил фарисеев к тому, что говорится по этому вопросу в Ветхом Завете (ср. 7:9,13). Иисус отсылает их к непререкаемому авторитету для каждого иудея - к Закону Моисея.
diff --git a/mrk/10/04.md b/mrk/10/04.md
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+# Общая информация:
+
+Фарисеи ссылаются на Втор. 24:1.
+
+# Они ответили: «Моисей разрешил писать разводное письмо и разводиться».
+
+οἱ δὲ εἶπαν· ἐπέτρεψεν Μωϋσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι - "Они же сказали: "Разрешил Моисей письмо развода/разводное писать и отпускать".
+
+Гл. ἐπιτρέπω: позволять, разрешать, допускать.
+
+Сущ. βιβλίον: книжка, свиток, письмо (разводное). Сущ. ἀποστάσιον: 1. развод; 2. разводное письмо, разводная грамота.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+В своем ответе (как и в своей житейской практике разводов) фарисеи исходили из сказанного в Втор. 24:1-4. Они считали, что Моисей позволил мужу разводиться с женой - с тем, чтобы защитить ее от обвинения в супружеской измене, и делать это посредством написания разводного письма в присутствии свидетелей; подписав такое письмо, муж отдавал его жене, и она тем самым освобождалась от уз брака. Дело в том, что в Древнем Израиле супружеская неверность каралась смертью (побитием камнями - Лев. 20:10; Втор. 22:22-25) - в том случае, если вина считалась доказанной (Чис. 5:11-31). Во времена Иисуса смертная казнь в таких случаях уже не применялась (Мф. 1:19-20), однако, согласно раввинским предписаниям, муж должен был развестись с неверной женой.
diff --git a/mrk/10/05.md b/mrk/10/05.md
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+++ b/mrk/10/05.md
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+# Иисус ответил им: «Он написал вам это повеление из-за ваших жестоких сердец.
+
+*ὁ δὲ Ἰησοῦς\* εἶπεν αὐτοῖς· πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην - "\*Иисус же\* сказал им: "По причине жестокосердия вашего написал вам заповедь эту".
+
+*\* Фраза, выделенная через \*\*, в поздних греч. рукописях выглядит так: "И отвечая, Иисус".
+
+Возм. перевод: "Но Иисус сказал им: «Из-за упрямства вашего написал он для вас эту заповедь"" (пер. Кулакова).
+
+Сущ. σκληροκαρδία: жестокосердие, жесткость сердца. Гл. γράφω: писать, записывать, написать, сочинять, предписать.
+
+Сущ.  ἐντολή: заповедь, приказание, наставление, постановление, указание.
+
+"По жестокосердию вашему он написал вам эту заповедь", - возразил фарисеям Иисус (подразумевая, что по причине их упорного нежелания принять Божий подход к браку). Другими словами: Моисей просто признал факт существования развода в израильском обществе, но никак не устанавливал права на него.
diff --git a/mrk/10/06.md b/mrk/10/06.md
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+# Общая информация:
+
+Иисус цитирует Быт. 1:27 и 5:2.
+
+Но в начале создания Бог сотворил мужчину и женщину.
+
+ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς\* - "От начала же (=изначально) создания/творения мужчину и женщину (Он) сделал/сотворил их\*".
+
+  * В поздних греч. рукописях здесь добавление: "Бог".
+
+Сущ. κτίσις: 1. создание, творение, основ(ыв)ание, устроение; 2. творение, тварь; 3. начальство, власть. Прил. ἄρρην: мужеского пола, мужской; как сущ.: мужчина.
+
+Прил. Θῆλυς: женский (пол); как сущ.: женщина.
+
+Далее Иисус противопоставляет точку зрения фарисеев на брак изначальному замыслу Бога относительно супружества. (Слова Иисуса - это смешанное цитирование из Быт. 1:27 и 2:24.) Бог намеренно сотворил их, т. е. первую пару людей, Адама и Еву, как мужчину и женщину, которые в своем различии дополняли бы друг друга.
diff --git a/mrk/10/07.md b/mrk/10/07.md
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+++ b/mrk/10/07.md
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+# Общая информация:
+
+Иисус ссылается на Быт. 2:24.
+
+# Поэтому человек оставит своего отца и мать
+
+ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα [καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ] - "Поэтому/из-за этого оставит человек отца его и мать его и будет приклеен к жене/женщине его".
+
+Нар. ἕνεκα, ἕνεκεν:** **из-за, ради, по причине, вследствие.
+
+Гл. καταλείπω: оставлять, покидать, бросать, сберегать, сохранять, соблюдать.
+
+προσκολληθήσεται (пассивный залог) от προσκολλάω: страд.: приклеиваться, прилепляться, приставать. С пассивным залогом: будет приклеен.
+
+"Одна плоть" - это некое новое единство, подразумевающее в качестве связующего начала и интимные узы пола, и такое же нерушимое (по Божьему замыслу), как кровное единство между отцом и матерью с одной стороны и ребенком - с другой. Так что они уже не двое, но одна плоть. Итак, брак - это не контракт, заключенный ради удобства и удовольствия на какое-то время и подлежащий легкому расторжению, - это обязательство взаимной верности на протяжении жизни, которое дается перед Богом (Притч. 2:16-17; Мал. 2:13-16).
diff --git a/mrk/10/08.md b/mrk/10/08.md
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+++ b/mrk/10/08.md
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+# и соединится со своей женой. И двое станут одним телом, так что их уже будет не двое, но они — одно тело.
+
+καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ - "И будут двое в плоть одну (одной плотью). Так что уже не есть двое (порознь) есть, но одна плоть".
+
+Возм. понимание и перевод: "и станут двое одной плотью". Итак, их уже не два человека, а одно существо" (СРП РБО).
+
+Иисус продолжает цитировать Быт. 2:24, излагая Свой аргумент относительно Божьего видения института брака.
diff --git a/mrk/10/09.md b/mrk/10/09.md
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+++ b/mrk/10/09.md
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+# Итак, что соединил Бог, того человек пусть не разделяет».
+
+ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω - "Итак, которое (=что) Бог соединил/сопряг, человек пусть не разделяет (разводит)".
+
+Гл. συζεύγνυμι: соединять, сочетать, спаривать; в классической греч. лит-ре обозн. запрягать вместе. Гл. χωρίζω: отделять, разделять, разводить, удалять, разлучать, отлучать.
+
+В итоге сказанного звучит прямой запрет Иисуса относительно развода, т. к. в этом случае человек вмешивается в юрисдикцию Творца и Автора института брака... Под "человеком", вероятно, подразумевается муж, который не имеет права разрывать брак посредством развода.
diff --git a/mrk/10/10.md b/mrk/10/10.md
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+++ b/mrk/10/10.md
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+# В доме ученики Иисуса снова спросили Его об этом.
+
+Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ\* περὶ τούτου ἐπηρώτων \*\*αὐτόν. - "И в доме опять ученики\* об этом спрашивали Его".
+
+* В поздних греч. рукописях здесь добавление: "Его".
+
+ В поздних греч. рукописях так: "спросили".
+
+# снова спросили Его об этом
+
+Слово «об этом» относится к разговору, который только что был у Иисуса с фарисеями о разводе.
+
+Позже, когда ученики спросили Иисуса о том же наедине (ср. 7:17), Он добавил еще кое-что, более "жесткое", так как первый Его ответ учеников явно не удовлетворил.
diff --git a/mrk/10/11.md b/mrk/10/11.md
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+++ b/mrk/10/11.md
@@ -0,0 +1,17 @@
+# Иисус сказал им: «Кто разведётся со своей женой и женится на другой, тот нарушает супружескую верность
+
+καὶ λέγει αὐτοῖς· ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ’ αὐτήν - "И говорит им: "Который (=кто) отпустит (разведётся) жену/женщину свою и возьмёт в жены другую, прелюбодействует против нее (первой)".
+
+Гл.  γαμέω: жениться, выйти замуж, вступать в брак.
+
+Гл. μοιχάω:** **страд. прелюбодействовать (нарушать супружескую верность), любодействовать, совращать чужую жену, изменять мужу.
+
+# Кто
+
+"Всё равно, кто". То есть, любой.
+
+# нарушает супружескую верность
+
+Имеется ввиду нарушение верности по отношению к первой жене.
+
+Иисус снова опирается на авторитет Писания (Исх. 20:14,17).
diff --git a/mrk/10/12.md b/mrk/10/12.md
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--- /dev/null
+++ b/mrk/10/12.md
@@ -0,0 +1,7 @@
+# Если жена разведётся со своим мужем и выйдет за другого, то она нарушает супружескую верность».
+
+καὶ ἐὰν \*αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον\* μοιχᾶται. - "И если она, разведясь с мужем её, выйдет замуж (за) другого, прелюбодействует".
+
+*В поздних греч. рукописях выделенное через \ выглядит так: "жена разведётся с мужем своим и будет выдана замуж (за) другого".
+
+Согласно Мк. 10:12 (и говорит об этом только Марк) то же относится и к жене: "… если жена разведется с мужем своим и выйдет за другого, прелюбодействует". Этот последний факт имел особенно важное значение для римских читателей евангелиста, потому что римские законы позволяли и женам брать развод. И хотя Законом Моисея это категорически запрещалось, на практике и в Палестине такое случалось (в качестве примера можно привести Иродиаду - 6:17-18). Разводы совершаются в нарушение установленного Богом порядка, но они не могут его отменить. Иисус оставляет открытым вопрос о разводе из-за безнравственного поведения жены (иудейским законом, действовавшим в новозаветные времена (10:4), развод на этой почве не только допускался, но и предписывался). Однако повторный брак в этом случае, разрешенный раввинскими постановлениями, Иисусом здесь запрещается. (Многие богословы считают, что Иисус допускал лишь единственное при этом исключение; см. толкование на Мф. 5:32; 19:1-12.) В целом же желание Бога состоит в том, чтобы "нарушенный" брак снова был восстановлен посредством прощения и примирения (Ос. 1-3; 1Кор. 7:10-11).
diff --git a/mrk/10/13.md b/mrk/10/13.md
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index 00000000..139e88c4
--- /dev/null
+++ b/mrk/10/13.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Ученики Иисуса упрекали людей за то, что они приводят своих детей к Иисусу. Он (Иисус) благословляет детей и напоминает ученикам, что люди должны быть такими же смиренными, как дети, чтобы войти в Царство Божье.
+
+# К Иисусу приводили детей, чтобы Он прикоснулся к ним, но ученики не разрешали им.
+
+Καὶ προσέφερον αὐτῷ παιδία ἵνα αὐτῶν ἅψηται· οἱ δὲ μαθηταὶ \*ἐπετίμησαν αὐτοῖς\* - "И приводили/доставляли (к) Нему детей, чтобы их (=к ним) Он коснулся; ученики же запретили им".
+
+*\* Выделенное через \*\* в поздних греч. рукописях так выглядит: "запрещали доставляющим/приводящим".
+
+Возм. перевод: "Принесли к Нему детей, чтобы Он благословил их, но ученики не пускали к Нему людей с детьми" (пер. Кулакова).
+
+Гл. προσφέρω: приносить, приводить, подносить, подводить.
+
+Гл. ἅπτομαι: (при)касаться, дотрагиваться, брать в руки.
+
+Гл. ἐπιτιμάω: порицать, упрекать, запрещать, прекословить, возбранять.
+
+К Иисусу приносили (очевидно, матери, отцы, старшие братья и сестры) детей (употребленное здесь греческое слово "пайдия" означает, что дети были от младенческого возраста до 7-8 лет), чтобы Он прикоснулся к ним, - в знак передачи Божьего благословения на будущую жизнь (ср. Мк. 10:16). Но ученики препятствовали приносящим, по-видимому, считая, что дети - слишком незначительные, малозначащие существа (ср. 9:36-37), чтобы Иисусу тратить на них время (т. е. они по-прежнему судили об этом сугубо по-человечески; ср. 8:32-33; 9:33-37).
diff --git a/mrk/10/14.md b/mrk/10/14.md
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+++ b/mrk/10/14.md
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+# Когда Иисус увидел это, то рассердился и сказал: «Пусть дети приходят ко Мне. Не останавливайте их, потому что Божье Царство принадлежит таким, как они.
+
+ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς· ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ - "Увидев же (это), Иисус вознегодовал и сказал им: "Пустите детей приходить ко Мне, не препятствуйте им. Потому что  таковых есть Царство Бога".
+
+Альт. перевод: "Иисус, увидев это, возмутился и сказал им: — Пусть дети приходят ко Мне, не мешайте им. Ведь Царство Бога принадлежит таким, как они" (СРП РБО).
+
+Гл. ἀγανακτέω (прич./дееприч.): негодовать, возмущаться, гневаться, разгневаться.
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Гл. κωλύω: мешать, препятствовать, запрещать, возбранять.
+
+Иисус вознегодовал/рассердился на это вмешательство учеников (ср. 9:38). Употребленный тут Марком глагол, выражавший сильную степень эмоциональной реакции, находим только у этого евангелиста, которому свойственно больше других подчеркивать эмоциональное состояние Иисуса (1:25, 41, 43; 3:5; 7:34; 8:12; 9:19). Затем следует высказанное в резкой форме "двойное" повеление Христа: "пустите детей приходить ко Мне" и "не препятствуйте им". Иисус с радостью принимал детей потому, что Царство Бога, т. е. Его духовное  правление над людьми в первую очередь находит отклик у тех, кто, подобно малолетним, способны на полное доверие Ему. Такие люди (включая и детей) получают свободный доступ к Нему.
diff --git a/mrk/10/15.md b/mrk/10/15.md
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+++ b/mrk/10/15.md
@@ -0,0 +1,5 @@
+# Говорю вам истину: кто не примет Божье Царство, как ребёнок, тот не войдёт туда»
+
+ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν. - "Истинно (досл.: аминь) говорю вам, который (=кто) если не примет Царство Бога как ребёнок, нет, не войдёт в него".
+
+"Истинно говорю вам" (ср. 3:28) маркируют начало новой истины, которую развивает Иисус (а Он высказал её в 10:14). Т. е. кто не примет Царство Бога как подарок, с детским доверием, тот не войдет (в греческом тексте - подчеркнутое отрицание: "ни за что не войдет") в него. Другими словами, такой человек лишится Божьих благословений, а именно - вечной жизни. Божье Царство не дается ценой человеческих достижений; оно - именно дар Божий (в награду за простое доверие) тем, кто осознал свою неспособность обрести его каким-то иным путем (см. толкование на 1:15).
diff --git a/mrk/10/16.md b/mrk/10/16.md
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+++ b/mrk/10/16.md
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+# Иисус обнял детей, возложил на них руки и благословил.
+
+καὶ ἐναγκαλισάμενος αὐτὰ κατευλόγει τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτά. - "И, обняв их, (Он) благословлял, возлагая руки на них".
+
+Полный любви жест Иисуса живо свидетельствовал о том же (см. прим. к ст. 15): Он готов благословить каждого доверяющего Ему, не ожидая от него каких-то "заслуг".
diff --git a/mrk/10/17.md b/mrk/10/17.md
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+++ b/mrk/10/17.md
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+# Когда Иисус собрался отправиться в путь, к Нему подбежал один человек, опустился на колени и спросил Его: «Добрый Учитель! Что мне делать, чтобы наследовать вечную жизнь?»
+
+Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν· διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω - "И когда (Он уже) выходил/отправлялся в путь, подбежав один (=некто) и преклонив колени (перед) Ним, спрашивал Его: "Учитель добрый, что я сделал бы (=что мне сделать), чтобы жизнь вечную я унаследовал (=унаследовать)".
+
+Гл. ἐκπορεύομαι (прич./дееприч.): выходить, уходить, удаляться, отправляться.
+
+Гл. προστρέχω (прич./дееприч.): подбегать, прибегать.
+
+Гл. κληρονομέω: наследовать, получать в удел, получать по жребию.
+
+Когда Иисус выходил, чтобы продолжать Свой путь в Иерусалим (10:32), молодой человек, влиятельный и богатый (Мф. 19:20,22; Лк. 18:18) подбежал к Нему. Его горячность, коленопреклоненная поза, искренний тон обращения ("Учитель благой…" - так иудеи не обращались к своим раввинам), значительность самого вопроса, заданного им, - все это свидетельствовало о его серьезности и об уважении к Иисусу как к духовному Вождю. В то же время его вопрос показывал, что вечную жизнь он рассматривал как нечто, что достигается добрыми делами (в отличие от сказанного Иисусом в Мк. 10:14; ср. Мф. 19:16), но что одновременно он ощущал неуверенность и беспокойство относительно своего будущего. Упоминанием о "жизни вечной" (в Евангелии от Марка это словосочетание встречается только в 10:17, 30), а также выражением "войти в Царство Божье" (ст. 23-25) и словом "спастись" (ст. 26) внимание читателя "фокусируется" на будущей жизни с Богом, в которую, однако, человек входит уже в нынешней земной жизни, принимая в ней Божью власть над собой. В Евангелии от Иоанна особым образом подчеркивается, что во владение жизнью вечной человек вступает уже сейчас.
diff --git a/mrk/10/18.md b/mrk/10/18.md
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+# Иисус ответил ему: «Почему ты называешь Меня добрым? Никто не добр, кроме одного Бога.
+
+ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. - "Иисус же сказал Ему: "Что меня называешь добрым? Никто добрый, если не один Бог (=никто не добр, кроме одного Бога)".
+
+Иисус тут же побуждает юношу задуматься над тем, какой смысл он вкладывает в слово "благой" (добрый), измеряя это понятие человеческими мерками. Никто не благ, возражает ему Иисус, т. е. не "добр" в полном смысле слова (в значении абсолютного совершенства), как только один Бог, Который является Источником и Эталоном добра. На себя человек должен смотреть именно в свете этого Божьего совершенства. Этим замечанием Иисус, конечно, не опровергал собственной Божественности; Он, напротив, выразил в нем завуалированное притязание на божественный статус. Человек, назвавший Иисуса "благим" непроизвольно, нуждался в осознании Его истинной природы. (после этого, однако, юноша опускает, обращаясь к Иисусу, слово "благой"; см. ст. 20.)
diff --git a/mrk/10/19.md b/mrk/10/19.md
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+# Общая информация:
+
+Иисус ссылается на Исх. 20:12-16 и Втор. 5:16-20 и 24:14.
+
+# Ты знаешь заповеди: "не нарушай супружескую верность", "не убивай", "не кради", "не произноси ложных свидетельств", "не обижай", "уважай твоего отца и мать"».
+
+τὰς ἐντολὰς οἶδας· μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα. - "Заповеди знаешь: "\*Не убей", "Не прелюбодействуй\*", "Не кради", "Не лжесвидетельствуй", "Не отбирай", "Почитай отца твоего и мать"".
+
+*\* Выражение,данное через \*\*, в поздних рукописях  выглядит так: "Не соверши прелюбодеяние", "Не убей".
+
+Гл. ἀποστερέω:** **лишать, отнимать, грабить, похищать; ср. з. терпеть лишения. Употребляется в смысле удерживать плату у наемных работников, в классическом греческом — отказываться возвращать имущество или деньги, отданные на хранение.
+
+Затем отвечая на вопрос богатого юноши, Христос процитировал пять заповедей, записанных на второй скрижали завета (Исх. 20:12-16; Втор. 5:16-20, 24:14), но в другом порядке. Все эти заповеди относятся ко взаимоотношениям между людьми, и, поскольку повиновение или неповиновение им прослеживается из поведения человека, то они легче поддаются проверке, чем первые пять заповедей. Заповедь "не обижай/отбирай", не являясь одной из десяти (о ней упоминает только Марк), может "представлять" (в обобщенном виде) десятую заповедь (Исх. 20:17). Однако более вероятно, что с её помощью Иисус "дополнил" восьмую и (или) девятую заповеди (Исх. 20:15-16), подчеркнуто адресовав ее богачу (Лев. 6:2-5; Мал. 3:5).
diff --git a/mrk/10/20.md b/mrk/10/20.md
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+++ b/mrk/10/20.md
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+# Он ответил Ему: «Учитель! Всё это я исполняю с юности».
+
+ὁ δὲ ἔφη αὐτῷ· διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. - "Он же сказал Ему: "Учитель, это всё я сохранил для себя (=соблюдаю) с юности моей".
+
+Гл. φυλάσσω: 1. сторожить, стеречь; 2. хранить, сохранять, беречь; 3. соблюдать.
+
+Сущ. νεότης: молодость, юность.
+
+Богатый юноша был уверен (и это следует из его ответа), что в точности исполняет все эти заповеди, начиная с 12-летнего возраста, т. е. с того момента, когда юный иудей принимает на себя личную ответственность за исполнение Закона, нарекаясь "сыном закона" (обряд "бармицвы"; Лк. 2:42-47). Возможно, он ожидал, что Иисус "предпишет" ему сделать что-либо достойное особой похвалы, чтобы восполнить недостаточность своих заслуг.
diff --git a/mrk/10/21.md b/mrk/10/21.md
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+++ b/mrk/10/21.md
@@ -0,0 +1,15 @@
+# Иисус посмотрел на него и с любовью сказал: «Одного тебе не хватает: пойди и всё, что у тебя есть, продай и раздай нищим — и будет у тебя сокровище на небесах. Тогда приходи и следуй за Мной».
+
+ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ· ἕν σε ὑστερεῖ· ὕπαγε, ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι*. - "Иисус же, взглянув (на) него, полюбил его и сказал ему: "Одного тебе недостаёт: иди, сколькое (=что) имеешь, продай и дай нищим, и будешь иметь сокровище в небе, и сюда следуй за Мной".
+
+* В поздних рукописях здесь добавление: "взяв крест".
+
+Альт. перевод: "Иисус же взглянул на него и, исполнившись любовью к нему, сказал: «Одного тебе не хватает: пойди и продай всё, что есть у тебя, и раздай деньги нищим, вот тогда у тебя будет сокровище на небе, а затем приходи и следуй за Мной!»" (пер. Кулакова).
+
+Гл. ἐμβλέπω (прич./дееприч.): глядеть, смотреть (пристально), всматриваться, взглянуть, рассматривать.
+
+Гл. ὑστερέω:** **1. опаздывать, приходить (слишком) поздно; 2. недоставать, нуждаться; 3. отставать, уступать, быть ниже, быть менее совершенным.
+
+Сущ. Θησαυρός:** **1. сокровище, ценность; 2. сокровищница, хранилище.
+
+Иисус, проницательно взглянув на молодого человека, разглядел за его религиозным благочестием глубокую нужду и проникся к нему теплым чувством ("полюбил его"). (Об этом упоминает только Марк.) Единственной, но крайне необходимой вещью, которой юноше недоставало, была абсолютная преданность Богу, поскольку его "богом" было богатство (ст. 22); к нему он был привязан больше, чем к Богу, и тем нарушал первую заповедь (Исх. 20:3). В этой связи Иисус повелел юноше сделать две вещи: 1) пойти, продать все, что он имел, и раздать нищим, т. е. по сути дела устранить то, что отделяло его от вечной жизни, а именно: самоправедное упование на собственные заслуги вкупе с любовью к деньгам; 2) последовать за Ним, Иисусом, в настоящий момент - в Иерусалим, а впоследствии, взяв свой крест следовать путем Его ученика, отказавшись от земных "залогов и гарантий" безопасности и уповая лишь на Господа (Мк. 10:15).
diff --git a/mrk/10/22.md b/mrk/10/22.md
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+# От этих слов он расстроился и ушёл печальным, потому что был очень богат.
+
+ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος· ἦν γὰρ ἔχων κτήματα πολλά. - "Он же, помрачнев при этом слова, ушёл опечалившись/в печали: был ведь имеющий приобретения многие".
+
+Возм. перевод: "Но тот помрачнел от этих слов и ушел печальный: он был очень богат" (СРП РБО).
+
+Гл. στυγνάζω (прич./дееприч.):  1. быть или становиться пасмурным; 2. смущаться. Может обозначать мрачную погоду и мрачное выражение на лице человека. Используется для описания темной ненастной ночи или мрачного, грустного человека, которого переполняют неприятные мысли.
+
+Гл. λυπέω (пасс. прич./дееприч.): стеснять, тяготить, опечалить, огорчать, терзать, мучить; ср. з. скорбеть.
+
+Сущ. κτῆμα: имущество, имение, приобретенное или нажитое богатство, добро.
+
+* * *
+
+ Смущенный и опечаленный, юноша отошел от Иисуса… Предложенную в этой конкретной ситуации форму самоотречения ("продать все") не следует, однако, распространять на всех, кто захотел бы стать учеником Иисуса Христа. Ведь в данном контексте она символизирует готовность больше всего в этой жизни дорожить Богом.
diff --git a/mrk/10/23.md b/mrk/10/23.md
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+++ b/mrk/10/23.md
@@ -0,0 +1,11 @@
+# Посмотрев вокруг, Иисус сказал Своим ученикам: «Как трудно богатым войти в Божье Царство!»
+
+Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ· πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται - "И оглянувшись, Иисус говорит ученикам Его: "Как трудно средства имеющим в Царство Бога (будет) входить".
+
+Альт. перевод: "Иисус, оглядевшись вокруг, сказал ученикам: — Как трудно зажиточным войти в Царство Бога!" (СРП РБО)
+
+Нар. δυσκόλως: трудно, с трудом.
+
+Сущ. χρῆμα: 1. имущество, добро, богатство, средства; 2. деньги.
+
+Иисус говорит  о том, что богатым людям, как и этому зажиточному юноше, трудно положиться на Бога и тем самым войти в Его Царство.
diff --git a/mrk/10/24.md b/mrk/10/24.md
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+++ b/mrk/10/24.md
@@ -0,0 +1,9 @@
+# Его слова сильно напугали учеников. Но Иисус снова сказал им: «Дети! Как трудно тем, кто надеется на богатство, войти в Божье Царство!
+
+οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· τέκνα, πῶς δύσκολόν ἐστιν \*εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν\*· - "Ученики же ужасались при словах Его. Иисус же, опять отвечая, говорит им: "Дети, как трудно есть \*в Царство Бога войти\*".
+
+*\*В поздних рукописях выделенная через \*\* фраза даётся так: "положившихся на средства в Царство Бога войти" (или "чтобы положившиеся на средства в Царство Бога вошли").
+
+Гл. Θαμβέω (пассив):** **ужасаться, поражаться, изумляться, дивиться, быть потрясенным.
+
+Когда Иисус сказал ученикам, что трудно имеющим богатство войти в Царство Божье, то они ужаснулись (скорее в значении "изумились") от Его слов (ср. 1:27; 10:32), поскольку по представлениям иудеев богатство было признаком Божьего благоволения, а поэтому никак не помехой на пути в Его Царство. Здесь единственный раз в синоптических Евангелиях Иисус, обращаясь к Двенадцати, называет их детьми (ср. Ин. 13:33), подразумевая их духовную беспомощность.
diff --git a/mrk/10/25.md b/mrk/10/25.md
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+++ b/mrk/10/25.md
@@ -0,0 +1,9 @@
+# Легче верблюду пройти сквозь игольное ушко, чем богатому войти в Божье Царство».
+
+εὐκοπώτερόν ἐστιν κάμηλον διὰ [τῆς] τρυμαλιᾶς [τῆς] ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν - "Легче есть верблюду через ушко иглы пройти, чем богатому в Царство Бога войти".
+
+Прил. εὐκοπώτερος (сравнит. степень): удобнее, легче, скорее.
+
+Сущ. τρυμαλιά: отверстие, дырочка, ушко (игольное). Сущ. ῥαφίς: иголка, игла.
+
+Видя их сильное удивление, Иисус повторяет то, что сказал, чтобы подчеркнуть: "трудность" для богатых создается их чрезмерным упованием на собственное богатство. Приведенное Иисусом сравнение (ст. 25) - это древняя еврейская поговорка, отражающая ситуацию "предельной невозможности".
diff --git a/mrk/10/26.md b/mrk/10/26.md
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+# Они сильно удивлялись и спрашивали друг у друга: «Кто тогда может спастись?»
+
+οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς ἑαυτούς· καὶ τίς δύναται σωθῆναι; - "Они же чрезмерно поражались, говоря к самим себе (=друг другу): "И кто может быть спасенным".
+
+Нар. **περισσῶς: **чрезвычайно, чрезмерно, особенно, необыкновенно, еще сильнее.
+
+Гл. **ἐκπλήσσω (пассив): **действ. ошеломлять, поражать, удивлять, изумлять; страд. поражаться, удивляться, изумляться.
+
+Гл. ** σῴζω (пассив): **1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать.
+
+Продолжавшим изумляться ученикам, которые спрашивали друг у друга: "кто же может спастись?",  Иисус ответил, что невозможное для людей (по их стараниям и заслугам) спасение является функцией Бога (см. ст. 27), для Которого нет ничего невозможного (ср. Иов. 42:2); в Его распоряжении имеется все необходимое для спасения как богатых, так и бедных.
diff --git a/mrk/10/27.md b/mrk/10/27.md
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+++ b/mrk/10/27.md
@@ -0,0 +1,11 @@
+# Посмотрев на них, Иисус сказал: «Людям это невозможно, но только не Богу, потому что Бог может всё».
+
+ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾽ οὐ παρὰ θεῷ· πάντα γὰρ δυνατὰ παρὰ τῷ θεῷ. - "Взглянув (на) них, Иисус говорит: "У людей невозможное, но не у Бога: всё ведь возможное у Бога".
+
+# Людям это невозможно, но только не Богу
+
+Альтернативный перевод: «Люди не могут спасти себя, но Бог может их спасти». (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+См. также прим. к ст. 26.
+
+Иисус подчёркивает ту мысль, что спасение открыто для всех сословий людей и зависит оно от Того, кто спасает, т. е. от Бога, а не от потуг людей. Ведь то, что является Божьим Благословением (достаток), может сделаться идолом, заслоняющим Бога. Поэтому каждому следует всецело уповать на Господа.
diff --git a/mrk/10/28.md b/mrk/10/28.md
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+++ b/mrk/10/28.md
@@ -0,0 +1,13 @@
+# Тогда Пётр начал говорить Ему: «Вот, мы оставили всё и пошли за Тобой».
+
+Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ· ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι - "Начал говорить Пётр Ему: "Вот, мы оставили всё и последовали (за) Тобой".
+
+Част. ἰδού:** **вот, се, смотри, посмотри (это 2 л. ед.ч. повел. ср. з. от εἰδῶ "смотреть"), используется как указательная частица.
+
+Гл. ** **ἀφίημι:** **(от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+# Вот, мы оставили всё и пошли за Тобой
+
+Здесь слово «Вот» используется для привлечения внимания к следующим словам. Аналогичный акцент можно выразить и другими способами. Альтернативный перевод: «Мы оставили всё и последовали за Тобой».
+
+И как бы что? Что нам будет? Выступая от имени всех учеников (ср. 8:29), Петр, с известной бесцеремонностью, заметил Иисусу, что они, Двенадцать (читай - в отличие от богатого юноши; в греческом тексте "мы" звучит подчеркнуто) оставили все и последовали за Тобой (ср. 1:16-20; 2:14; 10:21-22). Не записанное Марком, читаем у Матфея (Мф. 19:27): "Что же нам будет за это?" Здесь снова обнаруживается тенденция учеников понимать Царство Божье в земных категориях и "мерить" его ими (сра. Мк. 9:33-34; 10:35-37; Мф. 19:28-29).
diff --git a/mrk/10/29.md b/mrk/10/29.md
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+# Иисус ответил: «Говорю вам истину: каждый, кто оставил дом, братьев или сестёр, отца или мать, или детей, или земли ради Меня и Радостной Вести,
+
+*ἔφη ὁ Ἰησοῦς\*· ἀμὴν λέγω ὑμῖν, οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ \*\*μητέρα ἢ πατέρα\*\* ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου, - "Сказал Иисус: "Истинно (букв.: аминь) говорю вам, никто есть, который оставил дом или братьев, или  сестёр, или \*\*мать, или отца\*\*, или детей, или поля ради Меня и ради Евангелия (Благой Вести),"
+
+В поздних греч. рукописях фраза, выделенная через , представлена так: "Отвечая же, Иисус сказал.
+
+*\* \*\* В поздних греч. рукописях здесь так: "отца или мать или жену".
+
+# или земли
+
+«или земельные участки», «или земли, которыми они владеют»
+
+# ради Меня
+
+«за мое дело» или «за Меня»
+
+# Радостной Вести
+
+"для Евангелия" или "ради провозглашения Евангелия"
+
+Снова прибегнув к торжественному заверению "Истинно говорю вам" (ср. ст. 15; 3:28), Иисус признал, что преданность учеников Ему и Евангелию может повлечь за собой разрыв прежних связей, т. е. утрату ими близких и имущества (ср. 11:11-13; Лк. 9:59-62). Но каждому "утратившему" всё это Иисус обещал стократное возмещение потерянного в новой духовной семье (Мк. 3:31-35; Деян. 2:41-47; 1Тим. 5:1-2).
diff --git a/mrk/10/30.md b/mrk/10/30.md
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+++ b/mrk/10/30.md
@@ -0,0 +1,17 @@
+# получит в этом веке, среди преследований, в сто раз больше и домов, и братьев, и сестёр, и отцов, и матерей, и детей, и земель, а в будущем веке получит вечную жизнь.
+
+ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. - "если не получит стократно теперь во времени этом  дома и братьев, и сестёр, и матерей, и детей, и поля с преследованиями, и в веке приходящем/грядущем  жизнь вечную".
+
+Альт. перевод: "получит теперь, в этом веке, во сто раз больше домов, братьев, сестер, матерей, детей, полей, но и преследований тоже, а в Веке будущем — вечную жизнь" (СРП РБО).
+
+Сущ. καιρός: время, срок.
+
+Сущ. διωγμός: преследование, гонение; в другой греч. литературе также - погоня, охота.
+
+Сущ. αἰών:** **1. век (жизнь человека, поколение), эпоха, эра; 2. вечность, неопределенно долгий период времени; 3. мир, вселенная; 4. мирская система, обычай (этого мира), сей век.
+
+получит
+
+Во многих переводах здесь используется двойное отрицание. В некоторых языках проще сразу использовать слова положительного характера, чем делать двойное отрицание. Иисус заканчивает послание, которое начинается со слов «нет никого, кто оставил» (ст. 29). Вместо этого все предложение можно сформулировать положительно. «Все, кто покинул дом, братьев или сестер, мать или отца, детей или земли ради меня и ради Евангелия (Благой Вести), получат». (См.: [[rc://*/ta/man/translate/figs-doublenegatives]] and [[rc://*/ta/man/translate/figs-litotes]])
+
+Иисус обещал им это уже сейчас (среди гонений), т. е. в промежутке времени между Его первым и вторым пришествиями, а в веке грядущем (т. е. по возвращении Христа на землю) жизнь вечную. Позднее (10:43-45) Иисус даст понять, что ученичество часто сопряжено со страданием. Это уже понимали римские читатели Марка, столкнувшиеся с жестокими преследованиями. Обстоятельство, которое помогало избавиться от искушения ассоциировать с преданностью Христу одни лишь благие воздаяния (ср. ст. 31).
diff --git a/mrk/10/31.md b/mrk/10/31.md
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+# Многие первые станут последними, а последние — первыми».
+
+πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι - "Многие же будут первые - последними и последние - первыми".
+
+Эта поговорка, применимая в разных условиях (употребление ее Иисусом в иных контекстах - Мф. 20:16; Лк. 13:30) могла прозвучать здесь как:
+
+а) предупреждение Петру против его самонадеянности (Мк. 10:28);
+
+б) подтверждение обещания, данного Иисусом прежде (ст. 29-30); или, что наиболее вероятно, как:
+
+в) подытоживание Христом всего сказанного Им ранее о сущности и характере ученичества как служения на ниве Божьей (9:35; 10:43-45). Награды в Царстве Божьем определяются не земными критериями, такими, как чин, положение в обществе, продолжительность службы (Мф. 20:1-16), принесенные жертвы и т. п., но - верностью Иисусу и преданностью Его делу.
diff --git a/mrk/10/32.md b/mrk/10/32.md
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+# Когда они были в пути и поднимались в Иерусалим, Иисус шёл впереди них. Люди, которые шли за Ним, были в страхе и ужасе. Подозвав двенадцать учеников, Он снова начал говорить им о том, что с Ним произойдёт:
+
+Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἱεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν - "Они же были в пути, восходя в Иерусалим, и был идущим перед/впереди ними Иисус, и они ужасались, \*следуя же, боялись\*. И забрав опять/снова двенадцать, (Он) начал им говорить готовящееся с Ним происходить (=о том, что должно с Ним произойти)".
+
+*\* В поздних рукописях фраза, выделенная через \*\*, выглядит так: "и следуя, они боялись".
+
+Альт. перевод: "Они шли по дороге в Иерусалим: впереди шел Иисус, а за Ним– ученики, охваченные беспокойством. И те, кто сопровождал их, тоже были в страхе. Иисус снова подозвал к Себе Двенадцать и стал говорить им о том, что должно произойти с Ним" (пер. Кулакова).
+
+Гл. προάγω (прич.): 1. перех.выводить, вести вперед, приводить перед; 2. неперех. идти впереди, предварять, предшествовать.
+
+Гл. Θαμβέω (пассив): ужасаться, поражаться, изумляться, дивиться, быть потрясенным.
+
+Гл. μέλλω (прич./дееприч.): намереваться, собираться, хотеть, предстоять, надлежать, должно быть.
+
+Гл. συμβαίνω:** **случаться, приключаться, происходить, складываться.
+
+Иисус и Его ученики продолжали путь из долины Иордана в Иерусалим (здесь - первое прямое упоминание о конечной цели их путешествия; ср. ст. 1). По раввинскому обычаю Иисус шел впереди своих учеников. Эта подробность, сообщаемая только Марком, носит тут и символический характер: Христос следует впереди Своего народа в условиях как тяжких испытаний, так и триумфа. Его стойкость перед лицом надвигавшейся опасности "ужасала" (в значении "изумляла", "поражала"; ср. 10:24; 1:27) учеников, которые следовали за Ним в страхе (ср. 4:40-41; 6:50; 16:8).
diff --git a/mrk/10/33.md b/mrk/10/33.md
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+# «Вот, мы поднимаемся в Иерусалим, и Сын Человеческий будет отдан первосвященникам и книжникам. Его осудят, приговорят к смерти и отдадут язычникам.
+
+ὅτι ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν - "что: "Вот, восходим в Иерусалим, и Сын Человеческий будет предан первосвященникам и книжникам, и осудят Его  (на) смерть и предадут Его язычникам".
+
+Част. **ἰδού: **вот, се, смотри, посмотри; это 2 л. ед. ч. повел. накл. ср. з. от εἰδῶ "видеть, смотреть", используется как указательная частица.
+
+Гл. **παραδίδωμι (пассив): **отдавать, передавать, предавать; действ. прич. употребляется как сущ.: предатель.
+
+Гл. **κατακρίνω: **осуждать (к наказанию), выносить обвинительный: приговор, приговаривать.
+
+Сущ. **ἔΘνος: **народность, нация, род; мн.ч. язычники, племена
+
+# Вот
+
+«Посмотрите», «Послушайте» или «Обратите внимание на то, что я собираюсь вам рассказать»
+
+# Сын Человеческий будет
+
+Иисус говорит о себе. Это можно четко сформулировать. Альтернативный перевод: «Я, Сын Человеческий, буду». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Его осудят
+
+Имеется ввиду, что судьями будут первосвященники и книжники.
+
+# отдадут язычникам
+
+«передадут его под контроль язычников»
+
+И снова Иисус, подозвав двенадцать… начал говорить им о том, что с Ним произойдёт. В этом третьем предсказании, в отличие от первых двух, - о том, что произойдет, сказано во всех подробностях (см. толкование на 8:31; 9:30-31; также 9:12). Досконально понимая суть ветхозаветных откровений (Пс. 21:7-9; Ис. 50:6; 52:13 - 53:12; Лк. 18:31), а также современной Ему религиозно-политической обстановки в Палестине (Мк. 8:15), Он был способен всё предусмотреть в точности.
diff --git a/mrk/10/34.md b/mrk/10/34.md
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--- /dev/null
+++ b/mrk/10/34.md
@@ -0,0 +1,15 @@
+# Над Ним будут издеваться и плевать в Него. Его будут бить и убьют, но на третий день Он воскреснет».
+
+καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ \*μετὰ τρεῖς ἡμέρας\* ἀναστήσεται. - "и поглумятся (над) Ним и наплюют на Него, и побьют бичами Его и убьют, и \*после трёх дней\* воскреснет".
+
+ В поздних греч. рукописях здесь так: "(на) третий день".
+
+Гл. ** ἐμπαίζω: **1. осмеять, поругать, издеваться, глумиться, насмехаться; 2. обманывать, обдурить, надуть (кого-либо), сыграть шутку.
+
+Гл. **μαστιγόω: **бичевать, стегать, хлестать, сечь, бить.
+
+Гл. **ἀποκτείνω: **убивать, умерщвлять, (по)губить, уничтожать.
+
+Гл. **ἀνίστημι: **1. поднимать, воздвигать, воскрешать; 2. вставать, воскресать, восставать.
+
+Для описания грядущих событий Иисус прибегает к восьми глаголам в будущем времени. Новым в Его словах было то, что Сын Человеческий (см. толкование на 8:31) будет предан (9:31) в руки иудейских вождей, т. е. синедриона. Они осудят Его на смерть (ср 14:64), но убьют руками язычников (римлян), поскольку синедрион не вправе был распоряжаться жизнью и смертью подданных Римской империи (ср. 15:1,9-10). Перед тем, как казнить Его (15:24-25), римские воины надругаются над Ним (15:18, 20), будут бить Его (15:19) и оплюют Его (15:19) - во всем этом содержался намек на то, что казнь будет совершена через распятие (Мф. 20:19). Однако обещание воскресения должно было вселить в сердца учеников надежду на будущее.
diff --git a/mrk/10/35.md b/mrk/10/35.md
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+++ b/mrk/10/35.md
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+# Тогда Иаков и Иоанн, сыновья Зеведея, подошли к Нему и сказали: «Учитель! Мы хотим, чтобы Ты сделал то, о чём мы Тебя попросим».
+
+Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάννης οἱ υἱοὶ Ζεβεδαίου λέγοντες αὐτῷ· διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν - "И подходят к Нему Иаков и Иоанн, сыновья Заведея, говоря Ему: "Учитель, желаем чтобы то, что мы попросим Тебя, (Ты) сделал нам".
+
+Гл. προσπορεύομαι: подходить, приближаться.
+
+Гл. Θέλω: желать, хотеть, любить.
+
+Иаков и Иоанн (ср. 1:19; 5:37; 9:2) подошли к Иисусу и стали просить Учителя (ср. 4:38; 9:5), чтобы дал им занять самое высокое положение в Его Мессианском Царстве, которое, как они понимали, будет вот-вот установлено (8:38; 9:1-2; 13:26).
diff --git a/mrk/10/36.md b/mrk/10/36.md
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+++ b/mrk/10/36.md
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+# Общая информация:
+
+Эта страница намеренно оставлена пустой.
diff --git a/mrk/10/37.md b/mrk/10/37.md
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index 00000000..b2f64994
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+++ b/mrk/10/37.md
@@ -0,0 +1,13 @@
+# Они ответили Ему: «Дай нам возможность сесть в Твоей славе одному с правой стороны от Тебя, а другому с левой».
+
+οἱ δὲ εἶπαν αὐτῷ· δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου. - "Они же сказали Ему: "дай нам, чтобы один (от) Тебя справа и один слева мы сели в славе Твоей".
+
+Альт. перевод: "— Сделай, чтобы мы, когда Ты будешь прославлен, сидели рядом с Тобой — один по правую руку, а другой по левую, — ответили они" (СРП РБО).
+
+Гл. καΘίζω 1. перех.сажать, усаживать; 2. неперех. садиться, сидеть; перен. оставаться, пребывать, проживать.
+
+Сущ.
+
+δόξα: 1. блеск, сияние, яркость, 2. слава, честь, величие; возм. мн.ч. обозн. ангелы ( Иуд. 1:8 и 2Пeт. 2:10).
+
+Один из них хотел сесть по правую сторону (самая высокая почесть) от Иисуса, а другой занять второе по значимости (согласно царскому этикету в древнем Израиле - см. "Иудейские древности" Иосифа Флавия) место - сесть по Его левую руку. У Матфея также сказано, что с братьями была их мать, которая и просила за них (Мф. 20:20-21). Звали ее Саломия; возможно, она приходилась сестрой Марии, матери Иисуса (Мф. 27:56; Мк. 15:40; Ин. 19:25). Если это так, то Иаков и Иоанн были Иисусу двоюродными братьями и могли надеяться на то, что кровное родство поможет им добиться осуществления их просьбы.
diff --git a/mrk/10/38.md b/mrk/10/38.md
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+++ b/mrk/10/38.md
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+# Но Иисус сказал им: «Вы не знаете, о чём просите. Разве можете пить из чаши, из которой Я пью, и креститься крещением, которым Я крещусь?»
+
+ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω ἢ\* τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι - "Иисус же сказал им: "Не знаете, что просите. Можете ли пить из чаши, из которой я пью или\* крещением (быть крещенными), которым Я крещусь, быть крещёнными"?
+
+* В поздних греч. рукописях здесь - "и".
+
+Сущ. ποτήριον: чаша, кубок (для питья).
+
+βαπτισθηναι (пассивный залог) от βαπτίζω: погружать, крестить, омывать (о церемониальном омовении, см. Мк 7:4 и Лк. 11:38), окунать. С пассивным залогом: быть крещенным.
+
+Иисус в сущности ответил им, что они просто не понимают того, что влечет за собой их честолюбивая просьба. Ведь просить почетного места "в славе Его" значило просить о том, чтобы разделить с Ним и Его страдания, так как одно вытекало из другого. Но страдания Иисуса были сопряжены с Его Мессианской миссией. Чаша была популярной в иудейской среде метафорой - как радости (Пс. 115:4), так и страдания (как здесь) - по действию Божьего суда над человеческим грехом (Пс. 74:9; Ис. 51:17-23; Иер. 25:15-28; 49:12; 51:7; Иез. 23:31-34; Авв. 2:16; Зах. 12:2). Иисус применил эту метафору к Себе, потому что Ему предстояло познать ярость Божьего суда, понеся на Себе людской грех (Мк. 10:45; 14:36; 15:34). Эту "чашу" Он пил добровольно. Образ крещения выражает здесь параллельную мысль. Это образ "погружения в воду", что соответствовало в ветхозаветном представлении наступлению бедствия (Иов. 22:11; Пс. 68:2,15; Ис. 43:2). В данном случае "бедствием", которому предстояло "поглотить" Иисуса, было Божественное осуждение греха; оно сулило Ему тяжкие страдания и в конечном счете - смерть (Лк. 12:50).
diff --git a/mrk/10/39.md b/mrk/10/39.md
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+++ b/mrk/10/39.md
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+# Они отвечали: «Можем». Иисус сказал им: «Из чаши, из которой Я пью, будете пить, и крещением, которым Я крещусь, будете креститься.
+
+οἱ δὲ εἶπαν αὐτῷ· δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε, - "Они же сказали Ему: "Можем". Иисус же сказал им: "Чашу, которую Я пью, будете пить, и крещением, которым я крещусь, будете крещены".
+
+Так что Иисусу предстояло принять "крещение" от Бога (Ис. 53:46,11). Иаков же и Иоанн могли думать, что Он "рисует" им некую битву за утверждение Себя как Мессии, и потому уверенно ответили: "Можем", показав тем самым свою готовность бороться за установление Царства Божьего. Но их ответ свидетельствовал и о том, что истинного значения слов Иисуса они не поняли. Вслед за тем Христос привёл образы "чаши" и "крещения" как имеющие непосредственно отношение к ним, но как бы "обыграв" их смысл. Да, следуя за Ним, они разделят Его страдания (1Пет. 4:13) и даже примут смерть, но не в их искупительном значении. Его предсказание исполнилось: Иаков первым из апостолов претерпел мученическую смерть (Деян. 12:2), а Иоанн, долгие годы терпевший гонения, страдания, ссылку, умер последним из апостолов (Ин. 21:20-23; Откр. 1:9).
diff --git a/mrk/10/40.md b/mrk/10/40.md
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+++ b/mrk/10/40.md
@@ -0,0 +1,9 @@
+# Но сидеть с правой или с левой стороны от Меня будут те, кому это приготовлено, потому что не Я даю эту возможность».
+
+τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται. - "сесть же справа (от) меня или слева не есть Моё дать, но которым приготовлено".
+
+Возм. перевод: "А сесть по правую руку Мою или по левую — дать это не в Моей власти: там сядут те, кому предназначено Богом" (СРП РБО).
+
+Гл. ἑτοιμάζω (пассив):** **приготовлять, заготовлять, готовить.
+
+Иисус указывает ученикам на то, что только Бог решает, кто на каком месте будет восседать в Его Царстве.
diff --git a/mrk/10/41.md b/mrk/10/41.md
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+++ b/mrk/10/41.md
@@ -0,0 +1,11 @@
+# Услышав это, остальные десять учеников рассердились на Иакова и Иоанна.
+
+Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου - "И услышав (это), десять начали негодовать на Иакова и Иоанна".
+
+Гл. ἀγανακτέω: негодовать, возмущаться, гневаться, разгневаться.
+
+# Услышав это
+
+Слово «это» относится к просьбе Иакова и Иоанна сесть по правую и левую руки Иисуса.
+
+Остальные десять учеников начали негодовать на Иакова и Иоанна за то, что те попытались получить преимущество перед ними. Их негодование свидетельствовало, что они и сами думали о том же.
diff --git a/mrk/10/42.md b/mrk/10/42.md
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+++ b/mrk/10/42.md
@@ -0,0 +1,21 @@
+# Иисус подозвал их и сказал: «Вы знаете, что те, кого считают правителями над народами, господствуют над ними, и начальники имеют над ними власть.
+
+*καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς\* λέγει αὐτοῖς· οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν. - "\*И подозвав их, Иисус\* говорит им: "Знаете, что считающиеся , что они правят народами, господствуют (над) ними и великие их имеют власть (над) ними".
+
+Альт. перевод: "Но Иисус, подозвав их, сказал: — Вы знаете, что у язычников первые люди господствуют над ними и великие ими полностью распоряжаются" (СРП РБО).
+
+Гл. δοκέω (прич./дееприч.): перех. 1. считать, полагать, думать, рассуждать, почитать; неперех. 2. собираться, намереваться, желать; 3. казаться, представляться; 4. пользоваться влиянием, почитаться, быть знаменитым.
+
+Гл. ἄρχω: начальствовать, править, управлять, властвовать.
+
+Гл. κατακυριεύω: овладевать, господствовать, приобретать господство.
+
+Прил. μέγας: большой, огромный, великий.
+
+Гл. κατεξουσιάζω: властвовать (над кем-либо).
+
+# Иисус подозвал их
+
+«Иисус подозвал Своих учеников»
+
+Чтобы устранить возникшее между Двенадцатью разногласие и обратить их внимание на то, чем создается истинное величие (ср. 9:33-37), Иисус показал, что само это понятие понятие в Царстве Божьем противоположно тому, что имеется в земных царствах.
diff --git a/mrk/10/43.md b/mrk/10/43.md
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+++ b/mrk/10/43.md
@@ -0,0 +1,9 @@
+# Но между вами пусть так не будет: кто хочет быть главным среди вас, пусть будет вам слугой.
+
+οὐχ οὕτως δέ ἐστιν\* ἐν ὑμῖν, ἀλλ᾽ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν ἔσται ὑμῶν διάκονος, - "Не так же есть\*  в вас, но который если будет желать великим сделаться в вас, будет вашим слугой".
+
+* В поздних греч. рукописях так: "будет".
+
+Альт. перевод: "Но у вас не должно бытьтак. Кто хочет быть выше других, должен стать для всех слугой," (пер. Кулакова)
+
+Но не так должно быть между последователями Иисуса Христа, которыми правит сам Бог. "А кто хочет быть большим между вами", - говорит Иисус, тот пусть будет остальным добровольным слугой (греч. "диаконос"); "и кто хочет быть первым… пусть будет всем рабом" (дулос), т. е. поступающимся своими "правами" ради блага "всех" (ср. толкование на 9:35-37). Ученик Христа призван служить не собственным интересам, но другим людям, причем служить добровольно и жертвенно (см. ст. 44).
diff --git a/mrk/10/44.md b/mrk/10/44.md
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index 00000000..56380177
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+++ b/mrk/10/44.md
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+# И кто хочет быть первым среди вас, пусть будет для всех рабом.
+
+καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται πάντων δοῦλος· - "и который если будет желать в вас быть первым, будет всех рабом".
+
+См. также прим. к ст. 43.
diff --git a/mrk/10/45.md b/mrk/10/45.md
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+++ b/mrk/10/45.md
@@ -0,0 +1,14 @@
+# Потому что и Сын Человеческий пришёл не для того, чтобы Ему служили, но для того, чтобы послужить и отдать Свою жизнь как выкуп за многих».
+
+καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. - "Ведь и Сын Человеческий не пришёл сделаться обслуживаемым (=чтобы Ему служили), но послужить и дать жизнь Его (=Свою) как выкуп за многих".
+
+Гл. διακονέω (пассив): 1. прислуживать (за столом), обслуживать, подавать (на стол); 2. служить, нести службу или служение; 3. заботиться, печься, оказывать услуги, помогать; 4. быть диаконом, нести служение диакона.
+
+Сущ. ψυχη: душа (1. дыхание, жизнь;
+
+2. внутреннее естество, центр внутренней жизни человека; 3. сущность человека;
+4. личность т.е. отдельное человеческое "я", человеческая индивидуальность, как носитель отдельных социальных и субъективных признаков и свойств; 5. живое существо; 6. человек, _мн. ч._ люди).
+
+Сущ. λύτρον: выкуп, выкупная цена.
+
+Не знающим себе равных примером истинного величия является Сам Иисус Христос. Сын Человеческий (см. толкование на 8:31) добровольно "скрыл" Свою славу (ср. 13:26) и явился на землю как Божий Слуга (Пс. 48:6-8; Ис. 52:13 - 53:12; Фил. 2:6-8) не для того, чтобы Ему служили, но чтобы послужить людям (Мк. 2:17; 10:46-52; Лк. 22:27). Кульминационным моментом Его служения стала Его смерть для искупления многих. То, что Он сделал, было добровольным жертвенным актом - актом повиновения Отцу (см. толкование на Мф. 15:34). Слово "искупление" (литрон) встречается в Новом Завете только здесь и в Мф. 20:28. Как условие освобождения раба или пленника оно означает уплату за него определенной цены. Но смысловые рамки этого слова - шире и в библейском плане включают в себя понятие замещения того, кого выкупают. Человечество, находящееся в плену у греха и смерти (Рим. 5:12; 6:20), вырваться из их плена своими силами не в состоянии. Заместительная смерть Христа и есть та "цена", которой искупаются люди (Рим. 6:22; Евр. 2:14-15). "Многих" употреблено здесь в значении "всех" (ср. 1:32-34; Ис. 53:10-12). Им (этим словом) подчеркивается, что искупление ценой одной жертвы Искупителя (Рим. 5:15,18-19) распространяется на большое число людей. Иисус умер не только за Свой народ, но - за все человечество (1Тим. 2:5-6).
diff --git a/mrk/10/46.md b/mrk/10/46.md
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+++ b/mrk/10/46.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Когда Иисус и его ученики продолжают путь к Иерусалиму, Иисус исцеляет слепого Вартимея, который затем последует за ними.
+
+# Общая информация:
+
+Это последнее чудо исцеления, записанное Марком. Рассказом о нем завершается раздел на тему ученичества в его Евангелии (Мк. 8:31 - 10:52), и оно же является отличной иллюстрацией к этой теме (10:52б). Кроме того, прообразно оно говорит об апостолах: несмотря на их "тугое", подчас превратное понимание слов и дел Христа (8:32-33; 9:32; 10:35-41), они обретут ясное зрение (т. е. разумение Его Мессианского служения в его полном значении), и это придет к ним от Иисуса. Живость описания (например, ст. 50), видимо, свидетельствует о том, что оно было сделано со слов очевидца, такого, как апостол Петр. Авторы трех синоптических Евангелий описывают этот случай не вполне одинаково. Так, Матфей говорит, что слепых было двое (Мф. 20:30), а Лука пишет, что исцеление произошло при входе Иисуса в Иерихон, а не при выходе из него, как говорится у Марка (ср. Лк. 18:35). Возможно, слепых действительно было двое, но Марк и Лука сосредоточили внимание на одном из них, может быть, более громогласном, либо хорошо известном им. Далее. Иерихонов было два - старый и новый город, и исцеление слепого могло произойти, когда Иисус, сопровождаемый толпой, вышел из старого иудейского Иерихона (Мф. 20:29; Мк. 10:46), на Его пути к новому городу под тем же названием, построенному Иродом Великим (Лк. 18:35); правда, с уверенностью судить о том, был ли старый Иерихон обитаем в то время, - трудно.
+
+# Потом они пришли в Иерихон. Когда Иисус со Своими учениками и множеством народа шли из Иерихона, у дороги сидел Вартимей, сын Тимея, который был слепым и нищим.
+
+Καὶ ἔρχονται εἰς Ἰεριχώ. Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰεριχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτιμαῖος, τυφλὸς \*προσαίτης, ἐκάθητο παρὰ τὴν ὁδόν\* - "И приходят в Иерихон. И когда выходил Он из Иерихона и ученики Его, и большая толпа, вот, сын Тимея, Вартимей, слепой, \*попрошайка, сидел у дороги\*".
+
+ В поздних греч. рукописях здесь так: "Сидел у дороги, прося".
+
+Прил. τυφλός: слепой; как сущ. слепец.
+
+Сущ. προσαιτης: нищий, попрошайка.
+
+Вартимей, сын Тимея, который был слепым и нищим
+
+Альтернативный перевод: «слепой нищий по имени Вартимей, сын Тимея». Вартимей - это имя человека. Тимей - имя его отца. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/mrk/10/47.md b/mrk/10/47.md
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+# Услышав, что идёт Иисус из Назарета, он начал кричать: «Иисус, Сын Давида! Сжалься надо мной».
+
+καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν· υἱὲ Δαυὶδ Ἰησοῦ, ἐλέησόν με. - "И услышав, что Иисус Назарянин Он есть, он начал кричать и говорить: "Сын Давида Иисус, помилуй меня".
+
+Альт. перевод: "Услышав, что здесь Иисус Назарянин, он закричал: — Сын Давида! Иисус! Сжалься надо мной!" (СРП РБО).
+
+Гл. **κράζω: **кричать, вопить, восклицать.
+
+Гл. **ἐλεέω: **сочувствовать, жалеть, иметь сострадание, помиловать, умилосердиться.
+
+Сын Давида
+
+Иисуса называют Сыном Давида, потому что он является потомком царя Давида. Альтернативный перевод: «Ты, Мессия, произошел от царя Давида». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Когда Вартимей услышал, что мимо проходит Иисус из Назарета, то начал кричать, не умолкая: Иисус, Сын Давидов! Помилуй меня (ср. Пс. 4:2; 6:3). Несомненно, он уже слышал, что Иисус возвращает слепым зрение.
diff --git a/mrk/10/48.md b/mrk/10/48.md
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+++ b/mrk/10/48.md
@@ -0,0 +1,13 @@
+# Многие заставляли его замолчать, но он стал кричать ещё больше: «Сын Давида! Сжалься надо мной».
+
+καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῷ μᾶλλον ἔκραζεν· υἱὲ Δαυίδ, ἐλέησόν με - "И запрещали ему многие, (хотели) чтобы замолчал. Он же многим более (=еще больше, громче) стал кричать/кричал: "Сын Давида, помилуй меня"".
+
+Гл. ἐπιτιμάω: порицать, упрекать, запрещать, прекословить, возбранять.
+
+Гл. σιωπάω: молчать, умолкать.
+
+Гл. κράζω: кричать, вопить, восклицать.
+
+Прил. μᾶλλον (сравнит. степень): более, лучше, скорее, гораздо (больше), несравненно.
+
+В глазах людей Вартимей, вероятно, выглядел надоедливым занудой; возможно, и то, что он выкрикивал, вызывало у некоторых чувство протеста. Слова "Сын Давида", которые здесь в Евангелии от Марка встречаются впервые (ст. 47-48), содержали в себе признание Мессии потомком Давида (2Цар. 7:8-16); они же стали общепризнанным титулом Мессии-Царя (см. толкование на Мк. 12:35-37; ср. также Ис. 11:1-5; Иер. 23:5-6; Иез. 34:23-24; Мф. 1:1; 9:27; 12:23; 15:22; Рим. 1:3). Употребление Вартимеем этого титула, вероятно, указывало на то, что, несмотря на свою физическую слепоту, он верил: Иисус из Назарета и есть израильский Мессия - в то время как большинство иудеев, будучи зрячими, оставались духовно слепыми, не веря в Него. (Заметим, что Иисус не "отказался" от титула и, значит, принял его из уст Вартимея.) Но позже Вартимей обратился к Нему в более "личной" форме - "Учитель" (Мк. 10:51), после чего последовал за Ним (ст. 52б).
diff --git a/mrk/10/49.md b/mrk/10/49.md
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+# Иисус остановился и сказал: «Позовите его». Слепого позвали и сказали ему: «Не бойся, вставай! Иисус зовёт тебя».
+
+καὶ στὰς ὁ Ἰησοῦς εἶπεν\*· φωνήσατε αὐτόν\*. καὶ φωνοῦσιν τὸν τυφλὸν λέγοντες αὐτῷ· θάρσει, ἔγειρε, φωνεῖ σε. - "И остановившись, Иисус сказал\*: "Позовите его\*". И зовут слепого, говоря ему: "Мужайся, вставай, (Он) зовёт тебя".
+
+Альт. перевод: "Иисус остановился и сказал: «Позовите его». Слепого позвали. «Не робей!– сказали ему.– Вставай, Он зовет тебя!»" (пер. Кулакова).
+
+Гл. φωνέω: 1. кричать, возглашать, громко говорить, петь (о петухе); 2. звать, призывать.
+
+Гл. Θαρσέω: ободряться, быть оптимистом; мужаться, дерзать, быть отважным.
+
+# Сказал: «Позовите его»
+
+Это может быть переведено в активной форме или как прямая цитата. Альтернативный перевод: «приказал другим позвать его» или «сказал им: «Передайте ему, чтобы он пришел сюда». (См: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-quotations]])
+
+В укор тем, которые пытались заставить Вартимея замолчать (возможно, среди них были и ученики), Иисус остановился и приказал его позвать. Даже и теперь, в часы Своего последнего, решающего, путешествия в Иерусалим, Он нашел время, чтобы послужить тому, кто был в нужде (ср. ст. 43:45).
diff --git a/mrk/10/50.md b/mrk/10/50.md
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+# Вартимей сбросил с себя верхнюю одежду, встал и пришёл к Иисусу.
+
+ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ἀναπηδήσας\* ἦλθεν πρὸς τὸν Ἰησοῦν - "Он же, сбросив (отбросив) верхнюю одежду/гиматий  его, вскочив\*, пришел к Иисусу".
+
+* В поздних греч. рукописях так: "вставший".
+
+Гл. ἀποβάλλω: сбрасывать (одежду); перен. отвергать.
+
+Сущ.  ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+Гл. ἀνίστημι: 1. поднимать, воздвигать, воскрешать; 2. вставать, воскресать, восставать.
+
+Вартимей тут же, незамедлительно, реагирует на весть о том, что его зовёт сам Иисус.
diff --git a/mrk/10/51.md b/mrk/10/51.md
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+# Иисус спросил: «Что ты хочешь, чтобы Я сделал для тебя?» Слепой ответил Ему: «Учитель! Я хочу видеть».
+
+καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν· τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ· ῥαββουνί, ἵνα ἀναβλέψω. - "И ответив ему, Иисус сказал: "Что тебе желаешь Я сделал бы (=что ты хочешь, чтобы Я тебе сделал)"? Слепой же сказал Ему: "Раббуни, чтобы я прозрел".
+
+Альт. перевод: "Что для тебя сделать? — спросил его Иисус. — Чего ты хочешь? — Раббуни, видеть! — ответил слепой" (СРП РБО).
+
+Вопрос Иисуса не означал, что Он не знал, чего хочет слепой, - им Он побуждал Вартимея четко сформулировать свою нужду и выразить свою веру. И Вартимей ответил просто: "Учитель! хочу прозреть", выразив в нескольких словах всю глубину своей веры в то, что Иисус способен сделать его зрячим. "Учитель" ("раввуни") соответствовало эмоциональной, личной форме обращения, в которой подтекстом звучало: "Мой Господь" (ср. Ин. 20:16).
diff --git a/mrk/10/52.md b/mrk/10/52.md
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+++ b/mrk/10/52.md
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+# Иисус сказал ему: «Иди, твоя вера исцелила тебя». Вартимей сразу же стал видеть и пошёл за Иисусом по дороге.
+
+καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ· ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν καὶ ἠκολούθει αὐτῷ\* ἐν τῇ ὁδῷ. - "И Иисус сказал ему: "Иди, вера твоя спасла тебя. И тотчас/сразу он прозрел и следовал (за) Ним\* в пути".
+
+* В поздних греч. рукописях вм "(за) Ним" - "(за) Иисусом".
+
+Гл. σῴζω: 1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать.
+
+Гл. ἀναβλέπω: 1. смотреть вверх, взирать, взглянуть;
+
+2. прозревать, обретать зрение.
+
+# твоя вера исцелила/спасла тебя
+
+Эта фраза написана для того, чтобы подчеркнуть веру человека. Иисус исцеляет человека, потому что он верит, что Иисус может исцелить его. Это не оставляет сомнений. Альтернативный перевод: «Я исцеляю тебя, потому что ты веришь в меня». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Иисус признал веру Вартимея истинной, сказав: "Иди, вера твоя спасла тебя" (причиной исцеления слепого явилась не его вера, она стала необходимым  средством для этого - ср. толкование на Мк. 5:34.) Физическое "спасение" Вартимея (т. е. выведение его из "тьмы" слепоты к "свету" видения) явилось внешним выражением его духовного "спасения" (Пс. 90:14-16; Лк. 3:4-6). И он тут же (в отличие от исцеления, описанного в 8:22-26) прозрел и пошел за Иисусом по дороге. Хотя в тот момент Вартимей последовал за Ним в Иерусалим, возможно, чтобы принести жертву благодарения в храме, он несомненно стал и "последователем" Иисуса, Его верным учеником. Вартимей - отличный образец ученичества. Он осознал свою беспомощность и доверился Иисусу как Тому, Кто несет Божественную благодать; обретя "зрение", он последовал за Ним.
diff --git a/mrk/10/intro.md b/mrk/10/intro.md
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+# Марк 10 Общее примечание
+
+## Структура и формат
+
+Некоторые переводы помещают цитаты из Ветхого Завета правее остальной части текста на странице. Открытая Дословная Библия делает это с цитируемым материалом в 10:7-8.
+
+## Специальные понятия в этой главе
+
+### Иисус учит о разводе
+
+Фарисеи пытались найти способ заставить Иисуса опровергнуть закон Моисея, поэтому они спросили его о разводе. Иисус рассказывает, как Бог изначально создавал брак, чтобы показать, что фарисеи неправильно понимали понятие развода.
+
+## Важные речевые обороты в этой главе
+
+### Метафора
+
+Метафоры изображают привычное в новом свете для объяснения невидимых истин. Когда Иисус говорил о «чаше, которую я буду пить», он говорил о боли, которую он перенесет на кресте, как будто это горькая, ядовитая жидкость в чаше/кубке.
+
+## Другие возможные трудности при переводе этой главы
+
+### Парадокс
+
+Парадокс описывает ситуации, которые могут существовать в реальности, но не имеют логического объяснения. Иисус использует парадокс, когда говорит: «Тот, кто хочет стать великим среди вас, должен быть вашим слугой». ([Мк.10:43](../../mrk/10/43.md)).
+
+## Ссылки:
+
+  * **[Mк.10:1 Notes](./01.md)**
+
+**[](../11/intro.md)**
diff --git a/mrk/11/01.md b/mrk/11/01.md
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+# Когда они приблизились к Иерусалиму, к Виффагии и Вифании, к Елеонской горе
+
+Когда они приблизились к Иерусалиму, к Виффагии и Вифании, к Елеонской горе, Иисус сказал двум Своим ученикам:
+
+Καὶ ὅτε ἐγγίζουσιν εἰς Ἱεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ ὄρος τῶν ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ - "И когда (они) приближаются к Иерусалиму, к Вифагии и Вифании, к горе Елеонской (Горе Олив), посылает (Иисус) двух учеников Его".
+
+Гл. ἐγγίζω: приближать, подводить; неперех. приближаться, подходить.
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Примерно на расстоянии одного километра на юго-восток от Иерусалима было расположено селение Виффагия (что значит "дом незрелых смокв"), а на расстоянии двух с половиной километров - Вифания ("дом фиников"); оба селения располагались на восточном склоне высокой горы Елеонской, протяженностью более 2 км., где росло множество оливковых деревьев (отсюда и название горы). В Вифании, служившей путникам, шедшим из Иерусалима в Иерихон, местом последней остановки на пустынной и небезопасной дороге, находился дом Марии, Марфы и Лазаря (Ин: 11:1), в котором Иисус в дни Своего пребывания в Иудее всегда находил приют (Мк. 11:11). Там же, в Вифании, стоял и дом Симона Прокаженного (14:3-9). Приблизившись к Вифании, Иисус послал двух из учеников Своих в селение, которое лежало прямо перед ними (возможно, речь идет о Виффагии).
diff --git a/mrk/11/02.md b/mrk/11/02.md
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+# «Идите в селение, которое перед вами. Как только вы туда войдёте, то сразу найдёте привязанного молодого осла, на которого ещё никто из людей не садился. Отвяжите его и приведите
+
+καὶ λέγει αὐτοῖς· ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφ’ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· \*λύσατε αὐτὸν καὶ φέρετε\* - "И говорит им: "Пойдите в село/селение (которое) напротив вас и тотчас, войдя в него, найдёте там осленка привязанного, на которого ещё никто из людей не садился (=ездил). \*Отвяжите его и ведите (сюда)\*".
+
+ В поздних греч. рукописях так: "отвязав его, приведите".
+
+Гл. ὑπάγω : уходить, отходить, удаляться, отступать, уплывать.
+
+Гл. εἰσπορεύομαι (прич./дееприч.): входить.
+
+Сущ. πῶλος: молодой осел, осленок.
+
+Гл. δέω (пасс. прич./дееприч.): 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы.
+
+Гл. καΘίζω: 1. перех.сажать, усаживать; 2. неперех. садиться, сидеть; перен. оставаться, пребывать, проживать.
+
+Гл. λύω: 1. отвязывать, развязывать; 2. освобождать, отпускать.
+
+Иисус сказал, что при входе в селение они тут же найдут привязанного молодого осла. Им следовало, отвязав его, привести к Нему. Матфей при описании этого эпизода упоминает, что рядом с осленком была и ослица (см. толкование на Мф. 21:2).
diff --git a/mrk/11/03.md b/mrk/11/03.md
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+++ b/mrk/11/03.md
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+# Если кто-то спросит у вас: "Что это вы делаете?" – отвечайте, что он нужен Господину и Тот скоро вернёт его обратно»
+
+καὶ ἐάν τις ὑμῖν εἴπῃ· τί ποιεῖτε τοῦτο; εἴπατε\*· ὁ κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν \ἀποστέλλει πάλιν ὧδε - "И если кто-нибудь вам скажет: "Что это вы делаете"? Скажите: "Господь в нем нужду имеет, и тотчас его посылает снова сюда".
+
+* В поздних греч. рукописях здесь добавление: "что". \\*\* В поздних греч. рукописях вместо выделенной через \*\* фразы - так: "пошлёт".
+
+Альт. перевод: "А если кто вас спросит: "Что вы делаете?", — отвечайте: "Он нужен Господу, Он скоро его вернет"" (СРП РБО).
+
+Сущ. χρεία: нужда, надобность, необходимость.
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Нар. πάλιν: опять, вновь, еще раз, снова, вторично.
+
+А если бы кто-то воспротивился ученикам, спросив, зачем они это делают, они должны были ответить, что ослёнок понадобился Господу, и спрашивающий не станет им препятствовать - наставлял Иисус учеников. Тут надо заметить, что греческое слово "кюриос" ("Господь") переводится и как "господин". Но многие богословы считают, что Иисус говорит здесь о Себе, а не о том человеке, которому принадлежит ослёнок. Согласно некоторым толкованиям, хозяин молодого осла мог одолжить его на время кому-то из соседей, и ученики посылались к ним - сказать, что ослёнок нужен господину.
diff --git a/mrk/11/04.md b/mrk/11/04.md
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+++ b/mrk/11/04.md
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+# Они пошли и на улице нашли молодого осла, который был привязан к воротам, и отвязали его
+
+Καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν - "И ушли/пошли и нашли ослёнка, привязанного к двери вне, на улице, и отвязывают его".
+
+Гл. εὑρίσκω: находить, обнаруживать; ср. з. (при)обретать.
+
+Сущ. Θύρα: дверь. Гл. δέω (пасс. прич.): 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы. Сущ. ἀμφόδον: улица, переулок.
+
+Гл. λύω: 1. отвязывать, развязывать; 2. освобождать, отпускать; 3. разрушать, расторгать, нарушать; 4. разрешать, отменять, упразднять, объявлять недействительным.
+
+Записав, как "двое" выполнили инструкции Иисуса, Марк показывает, что всё произошло в полном соответствия с Его предсказанием. Означает ли это, что у Иисуса была предварительная договоренность с хозяином осла, или что в этом проявилось Его сверхъестественное знание? Из текста мы этого не знаем.
diff --git a/mrk/11/05.md b/mrk/11/05.md
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+++ b/mrk/11/05.md
@@ -0,0 +1,9 @@
+# Некоторые люди, которые там стояли, спросили у них: «Что вы делаете? Зачем отвязываете молодого осла?»
+
+καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς· τί ποιεῖτε λύοντες τὸν πῶλον - "И некоторые (из) стоявших там говорили им: "Что вы делаете, отвязывая ослёнка"?
+
+λύοντες (причастие) от λύω: 1. отвязывать, развязывать; 2. освобождать, отпускать.
+
+Сущ. πῶλος: молодой осел, осленок.
+
+Схожая ситуация возникнет позднее (см. Мк. 14:13-16), как будто бы указывает на первое, но приводимые евангелистом подробности того, как был "добыт" ослёнок (11:2-6), свидетельствуют в пользу второго предположения (см. прим. к ст. 4). В любом случае, не исключается, что хозяин осла знал Иисуса. Упомянутые подробности говорят и о том, что случившееся было записано со слов очевидца; возможно, одним из посланных за осленком был Пётр..
diff --git a/mrk/11/06.md b/mrk/11/06.md
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+# Ученики ответили так, как велел им Иисус, и люди отпустили их
+
+οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς, καὶ ἀφῆκαν αὐτούς - "Они же сказали им (в соответствии с тем) как сказал им Иисус, и (они) отпустили их".
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+После того, как ученики сказали всё, что повелел им Иисус, толпа отпустила их и не стала им больше препятствовать, чтобы они забрали ослёнка.
diff --git a/mrk/11/07.md b/mrk/11/07.md
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+++ b/mrk/11/07.md
@@ -0,0 +1,9 @@
+# Они привели молодого осла к Иисусу, набросили на него свою одежду, и Иисус сел на него
+
+Καὶ φέρουσιν\* τὸν πῶλον πρὸς τὸν Ἰησοῦν καὶ ἐπιβάλλουσιν\* αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπ’ αὐτόν - "И ведут ослёнка к Иисусу и кладут* на него (ослёнка) одежды (гиматии) их, и (Он) сел на него".
+
+Гл. ἐπιβάλλω: перех. набрасывать, накладывать, возлагать, налагать.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+Ученики Иисуса положили на молодого осла, на котором никто ещё не ездил, свои верхние одежды, вместо седла, и Иисус сел на него. Так начался последний этап Его земного пути, пролегавшего в Иерусалим.
diff --git a/mrk/11/08.md b/mrk/11/08.md
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+++ b/mrk/11/08.md
@@ -0,0 +1,15 @@
+# Многие на дороге расстилали свои одежды, а кто-то раскладывал срезанные ветви с деревьев
+
+καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας \*κόψαντες ἐκ τῶν ἀγρῶν\* - "И многие одежды их постелили на дорогу, другие же - ветви, срезав с полей".
+
+В поздних греч. рукописях выделенное через  представлено так: "срезали с деревьев и расстилали на дорогу".
+
+Гл.στρωννύω, στρώννυμι: стлать, расстилать, постилать, застилать.
+
+Сущ. στοιβάς, στιβάς: ветвь, покрытая листьями.
+
+Гл. κόπτω: 1. (от)резать, отсекать.
+
+Сущ. ἀγρός: 1. поле, участок земли; 2. деревня, селение.
+
+Волнение этой великой минуты передалось многим людям, и они стихийно стали воздавать Иисусу почести, расстилая свои одежды на пыльной дороге перед Ним (ср. 4Цар. 9:12-13). А другие резали ветви с пальмовых деревьев и устилали ими дорогу.
diff --git a/mrk/11/09.md b/mrk/11/09.md
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+++ b/mrk/11/09.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Восклицающие используют текст из Пс. 117: 25-26.
+
+# Люди, которые шли впереди и позади Иисуса, выкрикивали: «Осанна! Благословен Идущий ради имени Господа!
+
+καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον· ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· - "И впереди шедшие и позади следующие кричали: "Осанна: благословен приходящий/идущий в имени Господа".
+
+Гл. προάγω (прич./дееприч): 1. перех.выводить, вести вперед, приводить перед; 2. неперех.идти впереди, предварять, предшествовать.
+
+Гл. ἀκολουΘέω (прич./дееприч.): 1. следовать (за), идти вслед (за); 2. подражать, сообразовываться.
+
+Гл. κράζω: кричать, вопить, восклицать.
+
+Гл. εὐλογέω (пасс. прич./дееприч.): благословлять (слово имеет три значения: 1. хорошо отзываться, воздавать хвалу, восхвалять; 2. призывать Божью благодать на кого или что-либо; 3. одарять благом).
+
+Гл. ἔρχομαι (прич./дееприч.): приходить, идти.
+
+И шедшие впереди Иисуса, и следовавшие за Ним распевали Пс. 117:25-26. В ежегодные пасхальные праздники (Мк. 14:1) иудеи обычно пели шесть торжественных псалмов (Пс. 112-117), выражая Богу благодарение и хвалу, а также принося Ему свои нужды.
diff --git a/mrk/11/10.md b/mrk/11/10.md
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+++ b/mrk/11/10.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Восклицающие продолжают цитировать Пс. 117: 25-26.
+
+# Благословенно приходящее во имя Господа царство нашего отца Давида! Осанна в вышине небес!»
+
+εὐλογημένη ἡ ἐρχομένη βασιλεία\* τοῦ πατρὸς ἡμῶν Δαυίδ· ὡσαννὰ ἐν τοῖς ὑψίστοις - "Благословенно приходящее/грядущее царство\* отца нашего Давида: Осанна в высочайших/вышних".
+
+* В поздних греч. рукописях здесь добавление: "в имени Господа".
+
+Альт. перевод: "Да будет благословенно грядущее царство нашего отца Давида! Осанна в небесах!" (СРП РБО).
+
+ερχομένη (прич.) от ἔρχομαι: приходить, идти. С причастием: грядущий, грядущее (царство).
+
+Прил. ὕψιστος (мн. ч.): высочайший, высший, всевышний. Во мн. ч.: небеса.
+
+Слово "осанна" - это транслитерация греческого слова, которое само является транслитерацией еврейской фразы "хоси-а-на", означавшей "О, спаси нас сейчас" (Пс. 117:25а) и первоначально звучавшей как молитва Богу. Позже это выражение слилось в одно слово, став восклицанием хвалы, наподобие "аллилуйя", а еще позже превратилось в горячее приветствие, которым встречали паломников или выдающихся духовных учителей.
+
+Вся же фраза "Осанна в вышних" (в месте пребывания Бога "на высоте"), означала: "Спаси нас, о Боже, живущий на небе!" Учитывая состав и характер этого множества людей, из уст которых звучала "Осанна", можно предположить, что ими она произносилась в значении всего вышесказанного. Радостное "Благословен" соответствует призванию милостивой Божьей силы на кого-нибудь или на что-нибудь. Выражение "грядущий во имя Господне" первоначально относилось к паломнику, идущему на празднество. Хотя эти слова не несли в себе мессианского значения, толпа паломников, возможно, адресовала их Иисусу с "мессианским намеком" (ср. Быт. 49:10; Мф. 3:11); однако позже и весьма внезапно она перестала считать Его Мессией. Фраза "грядущее во имя Господа царство" (см. толкование на Мк. 1:15), ассоциируясь с и
diff --git a/mrk/11/11.md b/mrk/11/11.md
new file mode 100644
index 00000000..b51d23fe
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+++ b/mrk/11/11.md
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+# Когда Иисус пришёл в Иерусалим, Он вошёл в храм и осмотрел всё вокруг. Но, так как время было уже позднее, Он с двенадцатью учениками пошёл в Вифанию
+
+Καὶ εἰσῆλθεν εἰς Ἱεροσόλυμα\* εἰς τὸ ἱερὸν καὶ περιβλεψάμενος πάντα, ὀψίας ἤδη οὔσης τῆς ὥρας, ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα - "И (Он) вошёл в Иерусалим\*, в храм, и осмотрев всё, поскольку было уже поздно (=был уже поздний час), вышел (ушел) в Вифанию (вместе) с двенадцатью".
+
+* В поздних рукописях здесь добавление: "Иисус, и". Альт. перевод: "Так Иисус вошёл в Иерусалим. Он пришёл в Храм и осмотрел там всё. И затем, так как час уже был поздний, Он с Двенадцаться оправился в Вифанию".
+
+Гл. εἰσέρχομαι: входить.
+
+περιβλεψάμενος (деепричастие) от περιβλέπω: смотреть вокруг, осматривать, обозревать, высматривать. С деепричастием: осмотрев.
+
+Войдя в Иерусалим, Иисус направился в храм и вошел в него (см. ст. 15 и 27; "центральному святилищу" соответствует слово "наос" - 14:58; 15:29, 38). Можно предположить, что Он осмотрел все на предмет того, все ли используется в храме согласно Божьим указаниям. И, возможно, Его действия на следующий день (11:15-17) явились результатом этого "осмотра". Марк отмечает, что из-за позднего часа(времени) Иисус покидает Иерусалим и идёт с учениками в Вифанию, т. к. городские ворота закрывали перед заходом солнца.
diff --git a/mrk/11/12.md b/mrk/11/12.md
new file mode 100644
index 00000000..80197dfa
--- /dev/null
+++ b/mrk/11/12.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Эта часть имеет структуру "бутерброда" (ср. 3:20-35; 5:21-43; 6:7-31). Рассказ об осуждении Иисусом смоковницы (11:12-14,20-26) прерывается рассказом об очищении Им дворов храмового комплекса в Иерусалиме (ст. 15-19). Можно предположить, что это сделано с той целью, чтобы каждый из эпизодов "работал" на другой, разъясняя его. Подобно смоковнице, Израиль "украшал" себя пышной "листвой" ритуальной религии, но не имел плодов праведности, угодных Богу. Оба эпизода свидетельствовали, что на Израиль надвигается Божий суд за его лицемерие в религии (см. толкование на 7:6). У Матфея об этих двух случаях рассказывается порознь и последовательно - без указания точных временных интервалов, которые мы находим у Марка (Мф. 21:12-17,18-22).
+
+# На следующий день, когда они вышли из Вифании, Иисус сильно проголодался
+
+Καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν - "И назавтра/на следующий день когда вышли они из Вифании, проголодался (Иисус)".
+
+Нар. ἐπαύριον: завтра, на завтрашний, другой, следующий день.
+
+Гл. ἐξέρχομαι (прич./дееприч.): выходить, уходить.
+
+Гл. πεινάω: голодать, быть голодным, терпеть голод, алкать; перен. сильно желать.
+
+Марк отмечает, что на следующий день (т. е. рано утром в понедельник), когда они вышли из Вифании, Иисус ощутил голод.
diff --git a/mrk/11/13.md b/mrk/11/13.md
new file mode 100644
index 00000000..5e6198d8
--- /dev/null
+++ b/mrk/11/13.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Происходящие события описывают период, когда Иисус и его ученики шли в Иерусалим.
+
+# Он увидел издалека покрытое листьями дерево, на котором должен был быть инжир. Иисус подошёл посмотреть, есть ли на дереве что-нибудь. Но, когда подошёл, то ничего не нашёл, кроме листьев, потому что не пришло ещё время собирать инжир
+
+καὶ ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα ἦλθεν, εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπ’ αὐτὴν οὐδὲν εὗρεν εἰ μὴ φύλλα· ὁ γὰρ καιρὸς οὐκ ἦν σύκων - "И увидев смоковницу/фиговое дерево издалека, имеющую листья, пришёл/пошел (с намерением) не найдет ли что-нибудь на ней (т. е. плоды), и придя/подойдя к ней, не нашел ничего кроме листьев, потому что еще не было время (для) фиг (смокв, инжира)".
+
+Сущ. συκῆ: смоковница, фиговое дерево. ελθων (деепричастие) от ἔρχομαι: приходить, идти. С деепричастием: придя, подойдя.
+
+Гл. εὑρίσκω: находить, обнаруживать; ср. з. (при)обретать.
+
+Сущ. φύλλον (мн. ч.): лист. Мн. ч.: листья, листва.
+
+Сущ. καιρός: время, срок.
+
+Сущ. σῦκον (мн. ч.): смоква, фига.
+
+Когда Иисус увидел издалека придорожную смоковницу, покрытую листьями, то пошел посмотреть, не найдется ли на ней что-нибудь (плоды). Но Он ничего так и не нашел, кроме листьев. Марк поясняет: т. к. еще не время было для собирания смокв. Вспомним, что дело происходило на Пасху (14:1), т. е. была середина месяца ниссан (апреля). На плодоносных смоквах, растущих в Палестине, в марте на ветвях появляются небольшие съедобные почки, и лишь после этого, в начале апреля, деревья покрываются густой зеленой листвой.
+
+Эти ранние зеленые "плоды" (почки) местные жители употребляли в пищу. (Их отсутствие, несмотря на обильную листву, свидетельствовало о том, что в этом году смоковница вообще не даст плодов.) Зеленые "почки" обычно опадали, когда к концу мая и началу июня созревали "настоящие" смоквы, и наступало время "их собирания". Так что со стороны Иисуса было вполне логично искать что поесть на смоковнице перед наступлением Пасхи (в апреле).
diff --git a/mrk/11/14.md b/mrk/11/14.md
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+# И тогда Иисус сказал дереву: «Пусть больше никто и никогда не ест твои плоды!» Его ученики слышали это
+
+καὶ ἀποκριθεὶς\* εἶπεν αὐτῇ· μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ - "И отвечая\*, (Он) сказал ему (дереву): "Уже вовек с тебя никто плода пусть (не) съест. И слышали (это) ученики Его".
+
+* В поздних греч. рукописях здесь добавление: "Иисус".
+
+Суровое осуждение Иисуса, адресованное к смоковнице, которое позднее Петр назовет проклятием (ст. 21), не следует, конечно, понимать как рассерженную реакцию проголодавшегося Христа; этот эпизод исполнен пророческого символизма: в нем драматическое провидение неотвратимого Божьего суда над Израилем, который был подобен этой бесплодной смоковнице; его "многообещающая листва" не скрывала его духовной "наготы" (ср. Иер. 8:13; Ос. 9:10,16; Мих. 7:1). Особенно наглядно это показано в Мк. 11:27 - 12:40.
diff --git a/mrk/11/15.md b/mrk/11/15.md
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+# Общая информация:
+
+Это событие описано во всех трех синоптических Евангелиях. Иоанн же описал подобное очищение храма Иисусом, имевшее место в самом начале Его служения (см. толкование на Ин. 2:13-22).
+
+# Когда они пришли в Иерусалим, Иисус вошёл в храм и стал выгонять тех, кто там продавал и покупал. Он опрокинул столы тех, кто менял деньги, и скамьи тех, кто продавал голубей
+
+Καὶ ἔρχονται εἰς Ἱεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν - "И приходят в Иерусалим. И войдя в храм, стал/начал выгонять продающих и покупающих в храме. И столы менял и сидения продающих голубей (Он) перевернул".
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
+
+πωλοũντας (причастие) от πωλέω: продавать. С причастием: продающий.
+
+αγοράζοντας (причастие) от ἀγοράζω: покупать (на рынке), приобретать. С причастием: приобретающих (на рынке).
+
+Сущ. τράπεζα: стол, меняльный стол, меняльная лавка; перен. трапеза, пища.
+
+Сущ. κολλυβιστής: меновщик (денег).
+
+Сущ. καΘέδρα: сиденье, седалище, стул или скамья. Сущ. περιστερά: голубь.
+
+Гл. καταστρέφω: переворачивать вниз, опрокидывать.
+
+Придя в Иерусалим, Иисус сразу же направился на территорию храма ("хиерон"; ср. ст. 11); Он вошел в его большой внешний двор, т. н. двор язычников, окружавший внутренние священные дворы собственно храма. Язычникам не разрешалось ступать за пределы двора, отведенного для них. Но на этом дворе первосвященник Каиафа разрешил продажу ритуально чистых вещей, необходимых для жертвоприношения: вина, масла, соли, жертвенных животных и птиц (можно полагать, что это было своего рода "нововведением").
+
+В Палестине находились в обращении три рода денег: имперские (римские), имевшие хождение в провинциях (греческие) и местные (иудейские). Как известно, все мужчины евреи от 20 лет должны были ежегодно вносить налог на храм в разме
diff --git a/mrk/11/16.md b/mrk/11/16.md
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+++ b/mrk/11/16.md
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+# И не разрешал ничего проносить через храм
+
+καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ. - "И не допускал/разрешал (Он), чтобы кто-либо принёс вещь через храм".
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Гл. διαφέρω: перех. 1. переносить; 2. распространять, разносить.
+
+Иисус был возмущен столь явным осквернением части храмовой территории - той, что была предназначена для язычников. Поэтому Он и стал выгонять продающих и покупающих, а также опрокинул столы меновщиков; и не позволял, чтобы двор храма превращали в торговую площадь. А их в городе и без того хватало.
diff --git a/mrk/11/17.md b/mrk/11/17.md
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+++ b/mrk/11/17.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Бог сказал ранее в своем слове через пророка Исаию, что Его храм станет домом молитвы для всех народов.
+
+# Иисус учил их: «Разве не написано: "Мой дом назовётся домом молитвы для всех народов"? А вы сделали его логовом разбойников»
+
+καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς· οὐ γέγραπται ὅτι ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. - "И (Он) учил и говорил им: "(Разве) не написано, что: "Дом Мой домом молитвы будет назван (для) всех народов"? Вы же сделали его пещерой разбойников".
+
+Альт. перевод: "Он учил их и говорил: — Разве не сказано в Писании: "Дом Мой будет назван домом молитвы для всех народов"? А вы превратили его в разбойничий притон!" (СРП РБО).
+
+Сущ. σπήλαιον: дыра, логово, пещера.
+
+Сущ. λῃστής: разбойник, грабитель, бандит. разбойник, который грабит жестоко, применяя насилие.
+
+Бесстрашный поступок Иисуса привлек к Нему внимание многих людей, которых Он начал учить, говоря им о том, для чего предназначен храм Божий. Прибегнув к вопросу, предполагавшему утвердительный ответ, Иисус сослался в оправдание Своих действий на Ветхий Завет (процитировав Ис. 56:7б).
+
+Только у Марка цитата из книги Исайи включает и слова "для всех народов". По Божьему замыслу храм должен был стать местом поклонения как для иудеев, так и для язычников (ср. Ин. 12:20). Так что продление этой цитаты у Марка вполне уместно, ведь он писал римским верующим, недавним язычникам. "А вы (бесчувственные иудеи; "вы" в греческом тексте звучит подчеркнуто), - продолжал Иисус, - сделали его (двор язычников) вертепом разбойников". Двор этот стал местом, облюбованным нечистыми на руку торгашами (ср. Иер. 7:11), вместо того, чтобы быть домом молитвы (ср. 3:8-28; Ис. 60:7). Своим поступком Иисус в сущности заявил о Себе как о Мессии, власть Которого над храмом больше власти первосвященников (Ос. 9:15; Мал. 3:1-5).
diff --git a/mrk/11/18.md b/mrk/11/18.md
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--- /dev/null
+++ b/mrk/11/18.md
@@ -0,0 +1,13 @@
+# Когда книжники и первосвященники услышали это, то стали думать, как им убить Иисуса. Они боялись Его, потому что весь народ удивлялся Его учению
+
+Καὶ ἤκουσαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ - "И услышали первосвященники и книжники и искали, как им убить/погубить Его (Иисуса). Боялись Его ведь, потому что вся толпа поражалась учению Его".
+
+Возм. перевод: "Это слышали первосвященники и книжники и обдумывали, как им погубить Иисуса: они боялись Его, ибо весь народ был увлечен Его учением." (пер. Кулакова).
+
+ἐκπλήσσω: действ. ошеломлять, поражать, удивлять, изумлять; страд. поражаться, удивляться, изумляться. Гл. φοβέομαι: бояться, пугаться, устрашаться, опасаться, быть в страхе.
+
+Гл. ἐκπλήσσω (пассив): действ. ошеломлять, поражать, удивлять, изумлять; страд. поражаться, удивляться, изумляться.
+
+Сущ. διδαχή: 1. учение, доктрина, поучение, наставление, назидание; 2. обучение, преподавание.
+
+Когда религиозные вожди услышали это, то стали искать, как бы погубить Его (ср. 12:12; 14:1,11), но чтобы не вызвать при этом возмущения в городе. Только у Марка мы читаем о том, что они боялись Христа из-за того авторитета, которым Он пользовался в народе. Ведь этот народ (главным образом паломники, пришедшие на празднование Пасхи в Иерусалим из ближних и дальних мест) удивлялся (буквально "был поражен") Его учению.
diff --git a/mrk/11/19.md b/mrk/11/19.md
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+++ b/mrk/11/19.md
@@ -0,0 +1,7 @@
+# Когда наступил вечер, Иисус вышел из города
+
+Καὶ ὅταν ὀψὲ ἐγένετο, ἐξεπορεύοντο\* ἔξω τῆς πόλεως - "И когда сделалось поздно, выходили (они) из города". \* В поздних греч. рукописях здесь так: "Он выходил".
+
+Гл. ἐκπορεύομαι: выходить, уходить, удаляться, отправляться.
+
+Только эта популярность Иисуса удерживала иудейские власти от того, чтобы немедленно не арестовать Его. Когда же стало поздно (т. е. в понедельник вечером), Он вышел вон из города со Своими двенадцатью учениками и пошел, вероятно, в Вифанию (ср. 11:11).
diff --git a/mrk/11/20.md b/mrk/11/20.md
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+# Связующее утверждение:
+
+Иисус использует пример смоковницы, чтобы напомнить ученикам о вере в Бога.
+
+# Утром, когда они проходили мимо дерева, то увидели, что оно засохло до корней
+
+Καὶ παραπορευόμενοι πρωῒ εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν. - "И идя мимо рано утром, они увидели смоковницу, засушенную от корней". Альт. перевод: "На следующее утро они проходили мимо смоковницы и увидели, что она вся засохла, от самых корней" (СРП РБО).
+
+Гл. ξηραίνω (пасс. прич./дееприч.): сушить, высушивать; страд. сохнуть, засыхать; перен. иссякать, чахнуть, изнемогать, цепенеть.
+
+По смыслу эти ст. являются продолжением ст. 12-14. На следующее утро (во вторник) Иисус и Его ученики снова возвращались в Иерусалим и, проходя мимо, увидели, что та самая смоковница (см. ст. 13) засохла до корня, и так исполнились слова Иисуса (ст. 14). Затем, назвав Иисуса Равви (ср. 9:5), Петр обратил Его внимание на состояние дерева (см. далее ст. 21). Апостолы были сильно удивлены, ведь из слов Христа, произнесенных накануне, казалось бы, не следовали результаты столь плачевные, какие теперь предстали их взору
diff --git a/mrk/11/21.md b/mrk/11/21.md
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--- /dev/null
+++ b/mrk/11/21.md
@@ -0,0 +1,11 @@
+# Пётр вспомнил об этом дереве и сказал Иисусу: «Равви! Посмотри: дерево, которое Ты проклял, засохло»
+
+καὶ ἀναμνησθεὶς ὁ Πέτρος λέγει αὐτῷ· ῥαββί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται - "И, вспомнив, Пётр говорит Ему: "Учитель, вот/смотри, смоковница/фиговое дерево, которую ты проклял, засушена".
+
+αναμνησθεις (прич./дееприч.) от ἀναμιμνῄσκω: напоминать; страд.: воспоминать. С деепричастием: вспомнив.
+
+Гл. καταράομαι: проклинать, призывать проклятия, произносить заклятия.
+
+Гл. ξηραίνω (пассив): сушить, высушивать; страд. сохнуть, засыхать; перен.: иссякать, чахнуть, изнемогать, цепенеть.
+
+Хотя Иисус и не объяснил значения случившегося, многие полагают, что оно послужило живым прообразом Божьего суда, грядущего на Израиль (см. толкование на ст. 12-14).
diff --git a/mrk/11/22.md b/mrk/11/22.md
new file mode 100644
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+++ b/mrk/11/22.md
@@ -0,0 +1,3 @@
+# Иисус ответил им:
+
+καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς· ἔχετε πίστιν θεοῦ. - "И отвечая, Иисус говорит им: "Имейте веру (в) Бога".
diff --git a/mrk/11/23.md b/mrk/11/23.md
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+++ b/mrk/11/23.md
@@ -0,0 +1,11 @@
+# «Имейте Божью веру! Говорю вам истину, что если кто-то скажет этой горе: "Поднимись и переместись в море" и не будет сомневаться в своём сердце, но будет верить, что сказанное им сбудется, то так и произойдёт
+
+ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ· ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ\* ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ\*\*. - "Истинно (букв.: Аминь) говорю вам, что если кто-нибудь скажет горе этой: "будь взята и будь брошена в море", и не усомнится в сердце его (=своём), но будет верить\*, что то, что говорит, случается, - будет ему".
+
+* В поздних греч. рукописях так: "поверит".
+
+В поздних греч. рукописях здесь добавление: "которое если скажет" (=если что-то скажет).
+
+Альт. перевод: "Верно вам говорю, если скажет кто этой горе: "Поднимись и бросься в море!" — и не усомнится в душе, но будет верить, что сказанное им исполнится, так и будет!" (СРП РБО).
+
+Христос призывает учеников: "Имейте веру Бога". Веру, основанную на непоколебимом доверии Богу, Его всемогущей силе и неизменной милости (ср. 5:34). Следует формула торжественного заверения: "Истинно говорю вам". И далее Иисус прибегает к гиперболе - с тем, чтобы показать, насколько громадна сила веры. Если кто скажет горе этой (т. е. Елеонской горе): "поднимись и ввергнись в море" (в Мертвое море, видное с горы Елеонской), говорит Он, то будет это сделано для него Богом. Будет сделано, но с одним условием: чтобы тот не усомнился в сердце своем, не поколебался в уверенности, что Бог исполнит его просьбу. У Израиля - увы! - такой веры (как пишет Марк) тогда не было.
diff --git a/mrk/11/24.md b/mrk/11/24.md
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--- /dev/null
+++ b/mrk/11/24.md
@@ -0,0 +1,11 @@
+# Поэтому говорю вам: всё, что будете просить в молитве, — верьте, что получите, — и будет вам
+
+διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα \*προσεύχεσθε καὶ αἰτεῖσθε\*, πιστεύετε ὅτι ἐλάβετε**\*, καὶ ἔσται ὑμῖν. - "Из-за этого/поэтому говорю вам: "Всё сколькое (=о котором) \*молитесь и просите\*, верьте, что вы получили\***, и будет вам".
+
+*\*В поздних греч. рукописях выделенная через \*\* фраза выглядит так: "молясь вы просили (бы)".
+
+*В поздних греч. рукописях так: "полУчите".
+
+Гл. προσεύχομαι: молиться, обращаться с молитвой. Гл. αἰτέω: просить, молить, требовать, добиваться; гл. αἰτέω употребляется, когда низший просит у высшего. Гл. λαμβάνω: 1. брать, хватать, обхватывать; 2. получать, принимать.
+
+Молитва с верой как бы приводит в действие Божью силу, и ей совершается то, что с человеческой точки зрения - невозможно (ср. 10:27). По этой причине и призвал Иисус учеников: "верьте, что получите, - и будет вам". Вера воспринимает просимое как уже полученное, несмотря на то, что ответ на молитву редко приходит в тот же миг. Судя по другим местам Священного Писания, обещание Христа исходило из предпосылки, что просимое будет соответствовать воле Божьей (см. 14:36; Мф. 6:9-10; Ин. 14:13-14; 15:7; 16:23-24; 1Иоан. 5:14-15).
diff --git a/mrk/11/25.md b/mrk/11/25.md
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+# Когда вы молитесь, прощайте, если что имеете против кого-то, чтобы и ваш Небесный Отец простил вам ваши грехи
+
+Καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν\*. - "И когда вы стояли (бы), молясь, прощайте, если что-нибудь имеете против кого-нибудь, чтобы и Отец ваш (Который) в небесах. простил вам проступки ваши\*".
+
+* В поздних греч. текстах здесь добавление в виде ст. 26: "Если же вы не прощаете, и Отец ваш (Который) в небесах не простит проступки ваши".
+
+Наряду с верой в Бога, важным условием "дохождения" наших молитв является способность прощать. Когда верующий стоит на молитве (иудеи обычно молились стоя - 3Цар. 1:26; Лк. 18:11, 13), и если он имеет какую-то обиду на другого человека, то должен простить обидчику, будь то верующий или неверующий. Это нужно сделать для того, чтобы и Отец Небесный (выражение, встречающееся в Евангелии от Марка только здесь, тогда как у Матфея оно встречается часто), тоже мог простить нам наши согрешения.
diff --git a/mrk/11/26.md b/mrk/11/26.md
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+# А если вы не прощаете, то и ваш Небесный Отец не простит вам ваши грехи»
+
+См. прим. к ст. 25.
+
+Божье прощение для верующего и прощение верующим других людей неразрывно связаны между собой, и связь эта установлена Самим Богом (см. Мф. 18:21-35). Всякий, получающий прощение от Бога, должен прощать своих ближних, как и Бог простил его самого (Еф. 4:32).
diff --git a/mrk/11/27.md b/mrk/11/27.md
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+# Связующее утверждение:
+
+На следующий день, когда Иисус возвращается в храм, Он даёт первосвященникам, книжникам и старейшинам ответ на их вопрос о том, почему Он выгнал из храма тех кто разменивал деньги, задав им еще один вопрос, на который они не захотели отвечать.
+
+# Общая информация:
+
+В 11:27 - 12:37 Марк, по-видимому, соединил пять эпизодов, объединенных темой непрерывного конфликта между Христом и различными влиятельными группами религиозных вождей (см. схожую ситуацию в 2:1 - 3:5). Этот раздел завершается противопоставлением лицемерного благочестия искреннему богопочитанию (12:38-44). Все служение Иисуса Христа в последнюю неделю Его земной жизни было сосредоточено вокруг храма, на его территории (см. 11:11, 15-17, 27; 12:35, 41; 13:1-3; 14:49). В процессе Своих столкновений с религиозниками - в продолжение вторника и среды - Иисус подводит итог Своему учению. Из этих же столкновений явно видна нарастающая враждебность вождей по отношению к Нему. "Полномочия" Иисуса членами синедриона были поставлены под вопрос. Его ответ поставил их в крайне затруднительное положение (11:27-33), а из рассказанной Им притчи о виноградарях следовало, что это они отвергают Божьих посланников (12:1-12).
+
+# Они снова пришли в Иерусалим. Когда Иисус находился в храме, первосвященники, книжники и старейшины подошли к Нему
+
+Καὶ ἔρχονται πάλιν εἰς Ἱεροσόλυμα. καὶ ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι - "И приходят снова в Иерусалим. И когда в храме Он ходил, приходят к Нему первосвященники и книжники и старейшины".
+
+περιπατοũντος (прич.) от περιπατέω: ходить (кругом); перен. поступать, жить, вести, действовать.
+
+Во вторник утром (ст. 20) Христос и Его ученики опять пришли в Иерусалим. И когда Он ходил в храме (в греческом тексте хейро, т. е. "во дворах храма"; ср. ст. 11, 15), то подошли к Нему представители синедриона. Будучи блюстителями религиозной жизни Израиля, они задали Иисусу два вопроса (см. ст. 28): 1) Какой властью Ты это делаешь? (Кто Тебя на это уполномочил?) и 2) Кто Тебе дал власть (в значении "силы") делать это (букв. - "эти вещи")?
diff --git a/mrk/11/28.md b/mrk/11/28.md
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+# И спросили: «Какой властью Ты это делаешь? И кто дал Тебе власть это делать?»
+
+καὶ ἔλεγον αὐτῷ· ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς; - "И они говорили Ему: "В какой (=чьей) власти это делаешь? Или (в поздних рукописях здесь - "и") кто Тебе дал власть эту, чтобы это ты делал?""
+
+Возм. перевод: "— По какому праву Ты так поступаешь? — спросили они. — Кто Тебе дал право так поступать?" (СРП РБО).
+
+Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Они имели в виду, прежде всего, очищение Им храма накануне (11:15-17) и, вероятно, вообще все Его преисполненные власти слова и дела, которые приобрели Ему огромную популярность в народе (ср. ст. 18; 12:12, 37). Из этих вопросов можно заключить, что к тому времени Иисус так еще и не сказал прямо, что Он - это Мессия (важное обстоятельство в плане "мотива секретности" (т. н. "мессианский секрет"), звучащего у Марка; см. толкование на 1:43-45; 12:1, 12).
diff --git a/mrk/11/29.md b/mrk/11/29.md
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+# Иисус ответил им: «Спрошу и Я вас об одном. Если вы Мне ответите, то и Я вам скажу, какой властью это делаю
+
+Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· ἐπερωτήσω ὑμᾶς\* ἕνα λόγον, καὶ\*\* ἀποκρίθητέ μοι καὶ ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ - "Иисус же сказал им: "Спрошу вас\* одно слово, и ответьте мне, и (тогда) скажу вам, в какой власти (=кто дал власть) это делаю".
+
+* В поздних рукописях здесь "народа".
+
+В поздних рукописях здесь добавление: "ответив(-ший)".
+
+Гл. ἐπερωτάω: вопрошать, спрашивать, просить, обращаться с просьбой, запросом.
+
+Гл. ἀποκρίνομαι: отвечать.
+
+Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Контрвопрос, заданный Иисусом (раввины часто прибегали к такому методу дебатов - ср. 10:2-3), поставил Его ответ им в зависимость от их же собственного ответа на Его вопрос. Вот он, это вопрос (см. ст. 30): "Крещение Иоанна (а, значит, все его служение - 1:4-8; 6:14-16, 20) с небес было (т. е. от Бога - ср. 8:11) или от людей"?
diff --git a/mrk/11/30.md b/mrk/11/30.md
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+# Крещение, которое совершал Иоанн, было с неба или от людей? Ответьте Мне»
+
+τὸ βάπτισμα τὸ Ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι. - "крещение Иоанна из/с неба было или из/от людей? Ответьте мне".
+
+Альт. перевод: "Крещение, что Иоанн совершал, было от Бога или от людей? Ответьте Мне»" (пер. Кулакова).
+
+Христос подразумевал, что Его власть происходит из того же источника, из какого получил "власть" Иоанн Креститель (и, следовательно, никакого противоречия между ними не было). Вывод, который члены синедриона сделают относительно Иоанна, будет соответствовать их выводу относительно Христа.
diff --git a/mrk/11/31.md b/mrk/11/31.md
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+# Они рассуждали между собой: «Если скажем "с неба", то Он спросит: "Почему же вы не поверили ему?"»
+
+Καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες· ἐὰν εἴπωμεν· ἐξ οὐρανοῦ, ἐρεῖ· διὰ τί [οὖν] οὐκ ἐπιστεύσατε αὐτῷ - "И рассуждали друг с другом, говоря: "Если скажем/ответим: из/с неба, скажет: почему [тогда/итак] не поверили (вы) ему"?
+
+Гл. διαλογίζομαι: 1. размышлять, соображать, рассчитывать, помышлять, думать; 2. обсуждать, обговаривать, дискуссировать, рассуждать.
+
+Гл. πιστεύω: 1. верить, веровать, уверовать, поверить; 2. вверять.
+
+Итак, религиозные вожди были поставлены перед дилеммой. Если бы они ответили: "с небес", то сами на себя навлекли бы обвинение в том, что не поверили Иоанну и не поддержали его служение (ср. Ин. 1:19-27). Другими словами, они тем самым признали бы, что отвергли Божьего посланника, и подтекстом - что Иисус наделен властью от Бога (Мк. 9:37б). Это соответствовало истине, но такой ответ был для религиозных вождей неприемлем - по причине их неверия в Иисуса.
diff --git a/mrk/11/32.md b/mrk/11/32.md
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+# А сказать "от людей" они не захотели, потому что боялись народа, так как все считали, что Иоанн действительно был пророком
+
+ἀλλ’ εἴπωμεν· ἐξ ἀνθρώπων;– ἐφοβοῦντο τὸν ὄχλον\*· ἅπαντες γὰρ εἶχον τὸν Ἰωάννην ὄντως ὅτι προφήτης ἦν - "Но (если) мы сказали бы: от/из людей?" Они боялись толпы\* (народа), потому что все имели (считали) Иоанна, действительно что пророком он был (=что он действительно был пророком)".
+
+* В поздних греч. рукописях здесь так: "народа".
+
+Альт. перевод: "Сказать „от людей"?.." Но они боялись народа, потому что все считали Иоанна пророком" (СРП РБО).
+
+ἅπαντες (мн. ч.) от прил. ἅπας: весь, все, целый, сплошной.
+
+Нар. ὄντως: действительно, истинно, подлинно.
+
+А если бы они ответили: "от людей", то есть, что Иоанн не был послан Богом, то опять-таки дискредитировали бы себя в глазах народа. Марк поясняет: "они боялись народа; потому что все полагали, что Иоанн точно был пророком", т. е. "представителем" Бога. Того же мнения придерживались люди и относительно Иисуса (см. Мф. 21:46). Вожди народа предпочли бы второй вариант ответа, не соответствовавший истине, но и он, как видим, был неприемлем для них, опасавшихся реакции народа.
diff --git a/mrk/11/33.md b/mrk/11/33.md
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+# Поэтому они сказали Иисусу: «Не знаем». Тогда Иисус ответил им: «И Я не скажу вам, какой властью Я это делаю»
+
+Καὶ ἀποκριθέντες τῷ Ἰησοῦ λέγουσιν· οὐκ οἴδαμεν. καὶ ὁ Ἰησοῦς\* λέγει αὐτοῖς· οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ - "И отвечая Иисусу, говорят: "Не знаем". И Иисус\* говорит им: "И Я (тогда) не говорю (скажу) вам в какой власти (=чьей властью) это делаю".
+
+Альт. перевод: "Поэтому они ответили Иисусу: — Не знаем. — Тогда и Я не скажу вам, по какому праву так поступаю, — ответил Иисус" (СРП РБО).
+
+Гл. ἀποκρίνομαι (прич./дееприч.): отвечать.
+
+οἴδαμεν от εἰδῶ: 1. видеть, созерцать, смотреть, глядеть; 2. знать, познавать; иногда употр. со знач.: принимать во внимание, заботиться.
+
+Им оставалось признаться, что ответа они не знают. Но в таком случае Христос тоже не обязан был отвечать на их вопрос. Однако и уклонившись от ответа, Его оппоненты показали, что не признают Божьими посланниками ни Иоанна, ни Иисуса Христа. На протяжении истории религиозные вожди еврейского народа неоднократно свидетельствовали об этом, и именно это отражено в притче (см. 12:1-12), рассказанной Иисусом далее.
diff --git a/mrk/11/intro.md b/mrk/11/intro.md
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+#### Структура и формат
+
+В пятом главном разделе Евангелия от Марка представлено служение Иисуса в Иерусалиме и его окрестностях. Совершая его, Он обвинил иудейских религиозных вождей в отвержении Божьих посланников, и вот теперь - последнего из них: Сына Божьего. Он предупредил, что суд Божий надвигается на Иерусалим и на весь Израиль. В разделе описаны события трех или четырех дней (11:1-11 - воскресенье; 11:12-19 - понедельник; 11:20 - 13:37 - вторник и, вероятно, среда). Между 11:20 и 13:37 точная временная последовательность нарушена, и это, возможно, говорит о том, что здесь Марк излагал материал по тематическому, а не по строго хронологическому принципу (ср. 2:1 - 3:6). Если это так, то задачей евангелиста было представить тут "квинтэссенцию" всего, чему учил Христос во вторник и в среду на Страстной неделе (ср. 14:49). Повествование о страданиях Иисуса начинается с "новой точки отсчета времени" (14:1).
+
+Хронологические рамки, вмещающие описанное в 11:1 - 16:8, образованы одной неделей - от Вербного воскресенья до Пасхального воскресенья. Специальные понятия в этой главе Осёл и ослёнок Иисус въехал в Иерусалим на вьючном животном. Таким образом Он поступил как царь, который вошёл в город после того, как одержал важное сражение. Кроме того, Израильские цари в Ветхом Завете ездили на ослах. Другие цари ездили на лошадях. Своими действиями Иисус показал, что Он - царь Израиля, и что Он не похож на других царей. Матфей, Марк, Лука и Иоанн рассказывают об этом эпизоде. Матфей и Марк пишут, что ученики привели к Иисусу осла. Иоанн пишет, что Иисус нашел осла. Лука пишет, что они привели Ему ослёнка. Только Матфей написал, что там была и ослица и её молодой ослёнок. Никто не знает наверняка, ехал ли Иисус на осле или на ослёнке. Лучше всего перевести каждый из этих эпизодов так, как они записаны, не пытаясь подкорректировать или гармонизировать их, чтобы все они звучали абсолютно одинаково (См: Mф. 21:1-7 и Mк. 11:1-7 и Лк. 19:29-36 и Ин. 12:14-15).
+
+#### Специальные понятия в этой главе
+
+##### Осёл и ослёнок
+
+Иисус въехал в Иерусалим на животном. Таким образом он поступил как царь, который вошёл в город после того, как выиграл важное сражение. Кроме того, Израильские цари в Ветхом Завете ездили на ослах. Другие цари ездили на лошадях. Своими действиями Иисус показал, что он царь Израиля, и что он не похож на других царей.
+
+Матфей, Марк, Лука и Иоанн все рассказывают об этом эпизоде. Матфей и Марк пишут, что ученики привели к Иисусу осла. Иоанн пишет, что Иисус нашел осла. Лука пишет, что они привели ему ослёнка. Только Матфей написал, что там была и ослица, и её молодой ослёнок. Никто не знает наверняка, ехал ли Иисус на осле или на ослёнке. Лучше всего перевести каждый из этих эпизодов так, как они записаны в Открытой Дословной Библии, не пытаясь подкорректировать их, чтобы все они звучали абсолютно одинаково (м: [Mф 21:1-7](https://v-mast.com/mat/21/01.md) и [Mк 11:1-7](https://v-mast.com/mrk/11/01.md) и [Лк 19:29-36](https://v-mast.com/luk/19/29.md) и [Иоанн 12:14-15](https://v-mast.com/jhn/12/14.md)).
diff --git a/mrk/12/01.md b/mrk/12/01.md
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+# Связующее утверждение:
+
+Иисус рассказывает притчу о злых виноградарях, которая относится к первосвященникам, книжникам и старейшинам. (См: [[rc://*/ta/man/translate/figs-parables]])
+
+# Общая информация:
+
+Внешняя или фактографическая сторона притчи отражает ситуацию, типичную для Палестины 1 в. от   Р. Х., в особенности для Галилеи. Дело в том, что богатые землевладельцы - чужестранцы имели в стране огромные земельные угодья, которые сдавали в аренду местным жителям. Те, в отсутствие хозяина, производили на земле и в виноградниках все необходимые работы. Но часть урожая, естественно, полагалась землевладельцу (что оговаривалось в контракте, заключенном между ним и арендаторами). После сбора урожая хозяин посылал своих представителей (агентов), доставлявших причитавшуюся ему часть. При этом между арендаторами и землевладельцем почти неизбежно возникали конфликтные ситуации.
+
+# Иисус начал рассказывать им притчу: «Один человек посадил виноградник, поставил вокруг него ограду, выкопал давильню и построил башню. Он отдал его виноградарям и отлучился.
+
+Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν· ἀμπελῶνα ἄνθρωπος ἐφύτευσεν καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον καὶ ἐξέδετο αὐτὸν γεωργοῖς καὶ ἀπεδήμησεν - "И начал им в притчах говорить: "Виноградник человек посадил и поставил вокруг ограду и вырыл подточилие/виноградный чан, и построил башню, и сдал его земледельцам и удалился".
+
+Гл. ἄρχομαι: начинать.
+
+Сущ. παραβολή: сопоставление, сравнение, образ, подобие, притча, присловье (поговорка), предзнаменование.
+
+Сущ. ἀμπελών: виноградник.
+
+Гл. φυτεύω: сажать, насаждать.
+
+Гл. περιτίΘημι: налагать, возлагать, прилагать, обкладывать, обносить (кругом), надевать.
+
+Сущ. φραγμός: ограда, изгородь, забор, преграда, перегородка.
+
+Гл.  ὀρύσσω: рыть, копать, выкапывать, закапывать.
+
+Сущ. ὑπολήνιον: виноградный чан (под точилом).
+
+Это корыто для сока под прессом, в котором давили виноград.
+
+Гл. οἰκοδομέω: строить, воздвигать, сооружать, созидать; перен. назидать, наставлять.
+
+Сущ. πύργος: башня.
+
+Гл. ἐκδίδωμι: выдавать, отдавать (внаем), сдавать (в аренду).
+
+Сущ. γεωργός: 1. земледелец, пахарь; 2. виноградарь.
+
+Гл. ἀποδημέω:** **отлучаться, отправляться (в дальнюю страну или за границу), уходить, быть в дальней стране или за границей.
+
+# Иисус начал рассказывать им
+
+Слово «им» здесь относится к первосвященникам, книжникам и старейшинам, о которых Иисус говорил в предыдущей главе.
+
+# поставил вокруг него ограду
+
+Он поставил барьер вокруг виноградника. Это мог быть ряд кустов, забор или каменная стена.
+
+# выкопал давильню
+
+Это означает, что он выкопал в земле яму, нижней частью которой было точило, используемое для сбора выжатого виноградного сока. Альтернативный перевод: «вырезал яму в скале для точила» или «он сделал место для сбора сока из точила». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# отдал его виноградарям
+
+Хозяин владел виноградником, но позволил виноградарям заботиться о нем, то есть сдал его в аренду. Когда подходило время сбора урожая, виноградари оставляли часть урожая себе, а часть отдавали хозяину.
+
+Эту единственную, записанную здесь Марком, притчу Иисус адресовал им, т. е. членам синедриона, которые затевали против Него заговор (ср. 11:27; 12:12). В ней изобличались их враждебные намерения, и они же предупреждались о последствиях. Подробности "насаждения" виноградника и сооружения в нем всего необходимого взяты из Ис. 5:1-2 (это - начало пророчества о Божьем суде над Израилем); иудеям символ виноградника был доступнее любого другого (ср. Пс. 79:9-17). Человек, насадивший виноградник (Мк. 12:9), - аналог Бога! Виноградник - Его народ, виноградари - те, кто поставлен заботиться о народе (священники, книжники и старейшины).
diff --git a/mrk/12/02.md b/mrk/12/02.md
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+++ b/mrk/12/02.md
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+# Когда пришло время, он послал к виноградарям слугу, чтобы взять у них плоды виноградника.
+
+καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος - "И послал к земледельцам (во) время/срок раба, чтобы у земледельцев он от плодов виноградника".
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Сущ. γεωργός: 1. земледелец, пахарь; 2. виноградарь.
+
+Сущ. καιρός: время, срок.
+
+Сущ. καρπός: плод.
+
+Обычно первую партию вина получали на четвертый год обработки виноградника, а урожай пятого года уже можно было использовать в личных целях (Лев. 19:23-25). Плодами виноградника, вероятно, были также овощи, которые выращивались между рядами лозы. Владелец должен был получить символическую часть урожая в подтверждение своих прав. Часто арендатор отдавал 1/4 часть урожая.
+
+# Когда пришло время
+
+Имеется ввиду время сбора урожая. Это можно перевести яснее. Альтернативный перевод: «Когда пришло время собирать виноград». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mrk/12/03.md b/mrk/12/03.md
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+++ b/mrk/12/03.md
@@ -0,0 +1,15 @@
+# Но они схватили слугу и избили, отослали и не дали ему ничего.
+
+καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν - "И/Но взяв/схватив его, (они) побили и отослали пустого (ни с чем)".
+
+Гл. δέρω: драть, лупить, сечь, колотить, бить; в классической греч. литературе употребляется в значении - сдирать кожу.
+
+Прил. κενός: пустой, порожний, тщетный, напрасный, бесплодный, бессодержательный, безосновательный, бесцельный.
+
+# но они схватили слугу
+
+«Но виноградари взяли/схватили слугу»
+
+# не дали ему ничего
+
+Они не дали ему положенного винограда. Альт. перевод: «без какого-либо винограда». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mrk/12/04.md b/mrk/12/04.md
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+++ b/mrk/12/04.md
@@ -0,0 +1,13 @@
+# Тогда хозяин виноградника снова послал к ним другого слугу. Но они унизили этого слугу и разбили ему голову.
+
+καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον* ἐκεφαλίωσαν καὶ ἠτίμασαν\_\* - "И снова послал (хозяин виноградника) к ним другого раба/слугу, и того\ они ранили в голову (разбили голову) и обесчестили_ (опозорили)".
+
+  * В поздних греч. рукописях здесь добавление: "побив камнями".
+
+ В поздних греч. рукописях здесь так: "они отослали обесчещенного".
+
+Гл. κεφαλαιόω: ранить голову, разбить голову.
+
+Гл. ἀτιμάζω: покрывать позором, унижать, бесчестить; страд. также - принимать бесчестье.
+
+В свое время хозяин виноградника одного за другим посылал к виноградарям трех своих слуг (прообразы пророков, которых Бог посылал к Израилю) принять от них плоды из виноградника. Однако те подняли против хозяина бунт. Они схватили, били и отослали ни с чем первого слугу. Затем тяжело ранили и оскорбили второго.
diff --git a/mrk/12/05.md b/mrk/12/05.md
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+++ b/mrk/12/05.md
@@ -0,0 +1,9 @@
+# Тогда он послал другого слугу, но они убили его. Он посылал и многих других, но одних они избивали, а других убивали.
+
+καὶ\* ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες, οὓς δὲ ἀποκτέννοντες. - "И\* другого (он) послал; и того (они) убили, и многих других, одних бьющие, других убивающие".
+
+Альт. перевод: "Послал еще одного — того убили. Много других посылал — одних избивали, других убивали" (СРП РБО).
+
+  * В поздних греч. рукописях здесь добавление: "опять"
+
+Третьего же слугу вообще убили. На протяжении долгого времени владелец виноградника посылал к виноградарям многих посланников, но они (виноградари) неизменно то били, то убивали их. Так и Бог: вновь и вновь посылал к Израилю Своих пророков, чтобы те собрали в Его народе плоды покаяния и праведности (Лк. 3:8), но иудеи опять и опять "побивали своих пророков" (Иер. 7:25-26; 25:4-7; Мф. 23:33-39).
diff --git a/mrk/12/06.md b/mrk/12/06.md
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--- /dev/null
+++ b/mrk/12/06.md
@@ -0,0 +1,19 @@
+# У хозяина был единственный любимый сын, которого он послал к ним последним, говоря: "Постыдятся моего сына".
+
+ἔτι\* ἕνα \*εἶχεν υἱὸν\* ἀγαπητόν\*_\*· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι ἐντραπήσονται τὸν υἱόν μου - "Ещё\* одного *\*имел сына\*\_ любимого (хозяин виноградника). Послал\**** его последним к ним, говоря, что: "Постыдятся сына моего"".
+
+  * В поздних греч. рукописях здесь добавление: "итак".
+
+*\*В поздних греч. рукописях фраза, выделенная через \*\* , дана так: "сына имя/имеющий".
+
+* В поздних греч. рукописях добавление: "Его".
+
+**** В поздних греч. рукописях здесь добавление: "и".
+
+Прил. ἀγαπητός: возлюбленный, любимый, дорогой.
+
+ Прил. ἔσχατος: последний, крайний, предельный, самый отдаленный.
+
+Гл. ἐντρέπω (пассив): пристыжать, постыжать, посрамлять; страд. стыдиться, почитать, уважать, вести себя или держаться со стыдливой почтительностью.
+
+Напоследок (слово встречается только у Марка) хозяин решил послать к бесчестным виноградарям своего единственного сына, любимого (в греческом тексте - "Сына своего возлюбленного", т. е. прямое обозначение Божьего Сына - Иисуса Христа; ср. 1:11; 9:7) - в надежде, что уж ему они окажут уважение, в котором отказали остальным слугам прежде.
diff --git a/mrk/12/07.md b/mrk/12/07.md
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+++ b/mrk/12/07.md
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+# Но виноградари сказали друг другу: "Это наследник. Пойдём убьём его, и тогда наследство достанется нам".
+
+ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία - "Те же земледельцы между собой сказали, что: "Этот есть наследник, идите/давайте убьём его, и нашим будет все наследство".
+
+Гл. ἀποκτείνω: убивать, умерщвлять, (по)губить, уничтожать.
+
+Сущ. κληρονομία: наследство, наследие, удел, доля.
+
+Появление сына могло навести виноградарей на мысль, что хозяин умер, и что этот сын - его единственный наследник. В Палестине в то время существовал закон, согласно которому земельный надел, при отсутствии наследников, переходил по смерти хозяина в собственность того, кто первым заявлял на него свои права. Таким образом, убив сына, виноградари рассчитывали вступить во владение виноградником.
diff --git a/mrk/12/08.md b/mrk/12/08.md
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+++ b/mrk/12/08.md
@@ -0,0 +1,17 @@
+# Они его схватили, убили и выбросили из виноградника.
+
+καὶ \*λαβόντες ἀπέκτειναν αὐτὸν\* καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος - "И \*взяв, убили его\* и выбросили его вне/из виноградника".
+
+*\* В поздних греч. рукописях выделенное через \*\* дано так: "взяв его, (они) убили".
+
+λαβόντες (деепричастие) от λαμβάνω: 1. брать, хватать, обхватывать; 2. получать, принимать. С деепричастием: взяв.
+
+Гл. ἐκβάλλω: выбрасывать, выкидывать, изгонять, выгонять, извергать, высылать.
+
+Сущ. ἀμπελών: виноградник.
+
+# они его схватили
+
+«Виноградари схватили сына»
+
+И, схватив его, убили и выбросили из виноградника. Принято считать, что здесь - провидение того, что произойдет со Христом. Он будет распят вне стен Иерусалима и "изгнан" из Израиля (в смысле крайней степени Его отвержения религиозными вождями народа).
diff --git a/mrk/12/09.md b/mrk/12/09.md
new file mode 100644
index 00000000..2d4f99c1
--- /dev/null
+++ b/mrk/12/09.md
@@ -0,0 +1,7 @@
+# Что тогда сделает хозяин виноградника? Он придёт и убьёт виноградарей, а виноградник отдаст другим.
+
+τί [οὖν] ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς καὶ δώσει τὸν ἀμπελῶνα ἄλλοις - "Что (итак/тогда) сделает господин (хозяин) виноградника? Придет и погубит земледельцев и отдаст виноградник другим".
+
+Гл. ἀπόλλυμι:** **губить, уничтожать, истреблять, разрушать, предавать смерти, терять.
+
+Риторический вопрос, поставленный Иисусом, приглашал Его слушателей задуматься над тем, какие ответные действия предпримет хозяин виноградника. Иисус предупреждает их возможный ответ (ср. Мф. 24:41), опять-таки сославшись на Ис. 5:1-7. Это прозвучало в Его устах серьезным предостережением тем, кто замышляли против Него заговор. Заметьте, что здесь (ст. 6) Иисус говорит о Себе как о единственном ("единородном") Божьем Сыне, посланном к ним (Ин. 3:16). Отвержение сына хозяина было равносильно отвержению самого хозяина, который придет, обладая полнотой власти, и предаст смерти виноградарей, и отдаст виноградник другим. Тут несомненная аналогия: отвергнув Иоанна Крестителя и затем Иисуса, последнего Божьего Посланника, вожди Израиля отвергли Самого Бога. Неизбежным следствием этого явится суд над Израилем и временная передача его привилегий другим (Рим. 11:25,31).
diff --git a/mrk/12/10.md b/mrk/12/10.md
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--- /dev/null
+++ b/mrk/12/10.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Иисус цитирует Пс. 117:22-23.
+
+# Разве вы не читали в Писании: "Камень, который отбросили строители, стал во главе угла.
+
+Οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε· λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας - "И (разве) не Писание это вы прочитали: "Камень, который отвергли строящие дом, этот был сделан (=сделался) во главу (=главой) угла".
+
+Гл. ἀναγινώσκω: читать. ἀποδοκιμάζω: отвергать (из-за непригодности), отклонять.
+
+Гл. οἰκοδομέω (прич./дееприч.): строить, воздвигать, сооружать, созидать; перен. назидать, наставлять.
+
+Сущ. κεφαλή: голова, глава (начальник, самый главный).
+
+# Разве вы не читали в Писании
+
+Иисус напоминает людям отрывок из Священного Писания. Он использует здесь риторический вопрос, чтобы упрекнуть их. Это можно записать в виде утверждения. Альтернативный перевод: «Конечно, вы читали это в Писании» или «Ты должен помнить это из Писания». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Рассказанную Им притчу Иисус подчеркнуто относит к Себе как к Сыну, и в сущности продолжает ее, прибегая к другой метафоре; Он приводит стихи из известного мессианского Псалма 117:22-23; на эти стихи как на текст в котором говорится о Мессии, в Новом Завете имеется сразу несколько ссылок (Деян. 4:11; 1Пет. 2:4-8). Метафора (из притч) - сын / виноградари заменяется другой метафорой (из Псалма) - камень/ строители, и таким образом делается в иносказательной форме намек на смерть, воскресение и возвышение Иисуса Христа. Убитый сын не мог быть оживлен, но "отвергнутый камень" мог быть водворен на предназначенное ему место. Досказав притчу, Иисус тут же цитирует псалом. Камень (Он Сам, а в притче - сын хозяина виноградника), который отвергли строители (религиозные вожди иудеев, а в притче - виноградари), тот самый сделался главою угла.
diff --git a/mrk/12/11.md b/mrk/12/11.md
new file mode 100644
index 00000000..f95bd86e
--- /dev/null
+++ b/mrk/12/11.md
@@ -0,0 +1,13 @@
+# Это было от Господа, и это удивительно для нас"?»
+
+παρὰ κυρίου ἐγένετο αὕτη καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν - "От Господа сделалось это, и (это) есть удивительно в глазах наших"?
+
+Альт. перевод: "Это сделано Господом — диво, которое было на наших глазах"? (СРП РБО)
+
+Прил. Θαυμαστός: удивительный, изумительный, замечательный, дивный, чудный.
+
+Сущ. ὀφΘαλμός: глаз, око.
+
+«Господь сделал это»
+
+В любом здании наиболее важна роль краеугольного камня. И Божье суверенное решение состояло в том, чтобы вернуть ему, пренебреженному "строителями", принадлежащую ему высокую функцию. "Это… есть дивно в очах наших". Чудесным образом Бог сводит на нет мятежные попытки людей помешать осуществлению Его планов.
diff --git a/mrk/12/12.md b/mrk/12/12.md
new file mode 100644
index 00000000..eba7b3b8
--- /dev/null
+++ b/mrk/12/12.md
@@ -0,0 +1,15 @@
+# Они поняли, что Иисус рассказал притчу о них. Они хотели схватить Его, но побоялись людей. Поэтому они оставили Его и ушли.
+
+Καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν ἀπῆλθον. - "И искали Его схватить, и  сделались устрашены/устрашились толпы, осознали ведь, что на (=о) них притчу рассказал (Он). И оставив Его, ушли".
+
+# Они хотели схватить Его
+
+«Они» относится к первосвященникам, книжникам и старейшинам. Одним словом их можно назвать «еврейскими лидерами».
+
+# схватить
+
+"поймать", "арестовать".
+
+Гл. κρατέω: 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать
+
+Представители синедриона (ср. 11:27) старались схватить Иисуса (ср. 11:18), ведь поняли, что притча была рассказана о них сказал. Однако они побоялись реакции народа, собравшегося на праздник Пасхи, а потому, оставив Христа, отошли. То обстоятельство, что противники Иисуса поняли притчу, обуславливает новый поворот в развитии событий (ср. 4:11-12) и наводит на мысль, что именно по инициативе Иисуса "тайне" Его Личности вскоре предстоит быть раскрытой (см. толкование на 1:43-45; 14:62).
diff --git a/mrk/12/13.md b/mrk/12/13.md
new file mode 100644
index 00000000..af464fcc
--- /dev/null
+++ b/mrk/12/13.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+В попытке поймать Иисуса некоторые из фарисеев и иродиан, а затем и саддукеи пришли к Иисусу с наводящими каверзными  вопросами.
+
+# Потом подослали к Иисусу некоторых из фарисеев и сторонников Ирода, чтобы поймать Его на слове.
+
+Καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν Φαρισαίων καὶ τῶν Ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ - "И по(д)сылают (отпраляют) к Нему некоторых (из) фарисеев и (из) иродиан, чтобы Его (они) поймали (=поймать) на слове".
+
+Гл. ἀποστέλλω: посылать (с поручением), отправлять, отсылать.
+
+Гл. ἀγρεύω: уловить, поймать; в другой греч. литературе употребляется букв.: ловить (дикого зверя, рыбу), охотиться.
+
+# потом подослали
+
+«Тогда еврейские лидеры послали»
+
+# сторонников Ирода
+
+Дословно: "Иродиан". Это было название неофициальной политической партии, которая поддерживала царя Ирода Антипу.
+
+Несмотря на предостережение со стороны Иисуса, содержавшееся в рассказанной Им притче, Его противники продолжали искать улики против Него и с этой целью послали к Нему некоторых из фарисеев и иродиан (ср. 3:6), чтобы подловить Его на слове (найти в Его словах что-то такое, что можно было бы использовать против Него - ср. 10:2).
diff --git a/mrk/12/14.md b/mrk/12/14.md
new file mode 100644
index 00000000..e1514d7d
--- /dev/null
+++ b/mrk/12/14.md
@@ -0,0 +1,17 @@
+# Они пришли и сказали Иисусу: «Учитель! Мы знаем, что Ты справедлив и не заботишься о том, чтобы кому-то угодить, потому что, несмотря ни на что, Ты учишь истинному Божьему пути. Можно ли платить налог кесарю или нет? Платить нам или нет?»
+
+καὶ ἐλθόντες λέγουσιν αὐτῷ· διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ᾽ ἐπ᾽ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ; δῶμεν ἢ μὴ δῶμεν; - "И придя, (они) говорят Ему: "Учитель, знаем, что правдив (истинен) Ты есть и не заботит тебя ничье мнение, ведь не смотришь  на лицо людей, но по истине (=воистину) пути Бога учишь. Позволяется ли давать ценз/налог Кесарю или нет? Мы дали бы или не дали бы мы (=давать нам или нет)"?
+
+Альт. перевод: "Они пришли и сказали Ему: «Учитель, мы знаем, что Ты истину говоришь и воистину по-Божьи жить учишь, не думая при этом угодить людям, кто бы они ни были. Скажи нам, позволительно ли платить налог кесарю или нет? Платить нам или не платить?»" (пер. Кулакова)
+
+Прил. ἀληΘής: истинный, правдивый, верный, справедливый, искренний; ἀληΘής подчеркивает противоположное обману (говорящий правду, любящий правду).
+
+Гл. ἔξεστι: (воз)можно, разрешается, позволительно.
+
+Сущ. κῆνσος: подать, налог.
+
+# они пришли и сказали
+
+Здесь «они» относится к тем, кто был послан из фарисеев и иродиан.
+
+Начав с обращения "Учитель!", они заговорили со Христом осторожно и льстиво, скрывая свои подлинные намерения, дабы не дать Ему уклониться от ответа на трудный вопрос. … "мы знаем, что Ты справедлив и не заботишься об угождении кому-либо", т. е. что Ты - беспристрастен… не смотришь ни на какое лице (это - еврейское идиоматическое выражение - ср. 1Цар. 16:7). Только после этого они поставили прямой вопрос: "Позволительно ли (т. е. допустимо ли с точки зрения Моисеева Закона) давать подать кесарю, или нет? Давать ли нам или не давать"? Речь шла о ежегодной подушной подати, которую римский император взимал с каждого еврея (начиная с 6-го года по Р. Х. - после того, как Иудея стала римской провинцией). Собранные деньги поступали прямо в императорскую казну. Этот налог был крайне непопулярен среди иудеев, т. к. символизировал их подчиненность Риму (Деян. 5:37). Хотя фарисеи тоже отрицательно относились к нему, но платить его считали нужным. Их эта проблема занимала с религиозной точки зрения.
diff --git a/mrk/12/15.md b/mrk/12/15.md
new file mode 100644
index 00000000..ce6ccdb4
--- /dev/null
+++ b/mrk/12/15.md
@@ -0,0 +1,11 @@
+# Но Иисус знал, что они лицемерят, поэтому сказал им: «Зачем вы Меня испытываете? Принесите и покажите Мне динарий».
+
+Ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς· τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω - "Он же, зная их лицемерие, сказал им: "Что/зачем Меня испытываете/искушаете? Несите мне динарий, чтобы я увидел/посмотрел".
+
+Сущ. ὑπόκρισις: притворство, лицемерие, симуляция. πειράζω: 1. пытаться, делать попытку; 2. испытывать, подвергать испытанию; 3. искушать, пытаться совратить или уловить.
+
+Гл. φέρω: нести, (при)носить, сносить, переносить, приводить; гл. φέρω говорит о временном ношении, от случая к случаю.
+
+Сущ. δηνάριον: динарий (Римская серебряная монета (около 3.898 гр.), средняя дневная плата рабочего).
+
+Иродиане, в свою очередь, приветствовали чужеземное господство над одной страной, осуществлявшееся через Ирода, и соответственно относились к упомянутому налогу. Для них это был вопрос политический. К Иисусу и те и другие с тем и обратились, чтобы поставить Его перед дилеммой религиозной и политической одновременно. Ответь Он им утвердительно, это дискредитировало бы Его в глазах народа. Ибо по их представлению Пришедший от Бога не мог выступать в поддержку добровольного подчинения языческим установлениям. Отрицательный же ответ навлек бы на Иисуса возмездие со стороны римских властей.
diff --git a/mrk/12/16.md b/mrk/12/16.md
new file mode 100644
index 00000000..cdee5a9a
--- /dev/null
+++ b/mrk/12/16.md
@@ -0,0 +1,21 @@
+# Они принесли динарий. Тогда Иисус спросил их: «Чьё здесь изображение и надпись?» Они ответили Ему: «Кесаря».
+
+οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς· τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῷ· Καίσαρος - "Они же принесли. И говорит им (Иисус): "Кого/чьё изображение это и надпись"? Они же сказали Ему: "Кесаря".
+
+ήνεγκαν от гл. φέρω:** **нести, (при)носить, сносить, переносить, приводить
+
+Сущ. εἰκών: образ, подобие, изваяние, изображение. Сущ. ἐπιγραφή: надпись.
+
+# они принесли динарий
+
+«Фарисеи и иродиане принесли динарий»
+
+# изображение и надпись
+
+"портрет и имя"
+
+# Они ответили Ему: «Кесаря»
+
+Здесь имелся ввиду Цезарь, чей портрет и подпись чеканились на динариях. Альтернативный перевод: «Они сказали: «Это изображение Цезаря и его подпись». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+Видя их злой умысел и "лицемерный вопрос, заданный Ему, казалось бы, с честными намерениями, Христос начал Свой ответ тоже с вопроса же, но риторического: "Что искушаете Меня"? (ср. 10:2). Затем Он попросил принести Ему римский динарий (мелкую серебряную монету), какими только и можно было платить подать. На последовавший вопрос Христа: "Чье это изображение на динарии и надпись"? - те ответили: "Кесаря". Речь, по-видимому, шла об изображении цезаря Тиберия, правившего Римом с 14 по 37 гг. по Р. Х., и, следовательно, "надпись" на латыни гласила: "Тиберий Кесарь Август сын Божественного Августа"; на обратной стороне монеты значилось: "Первосвященник". Эта надпись была продиктована римским культом императора, которому поклонялись как божеству, что было особенно отвратительно в глазах иудеев.
diff --git a/mrk/12/17.md b/mrk/12/17.md
new file mode 100644
index 00000000..9d6ffdbe
--- /dev/null
+++ b/mrk/12/17.md
@@ -0,0 +1,7 @@
+# Тогда Иисус сказал им: «То, что кесаря, отдавайте кесарю, а то, что Божье, — Богу». И они удивились этому.
+
+ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· τὰ Καίσαρος ἀπόδοτε Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. καὶ ἐξεθαύμαζον ἐπ’ αὐτῷ - "Иисус же сказал им: "Кесарево отдайте кесарю, и Божье - Богу". И они удивлялись на Него (=Ему)".
+
+Гл. Θαυμάζω: удивляться, изумляться, поражаться, дивиться, недоумевать.
+
+Пользоваться монетами с изображением кесаря значило признавать его земную власть и те блага, которые несло гражданам его правление, следствием чего была обязанность граждан платить кесарю подать. Поэтому Иисус и сказал: "отдавайте кесарево Кесарю". Затем Он со значением добавляет: "а Божье - Богу". Иисус мог иметь в виду уплату подати на храм (Мф. 17:24-27), но, по всей вероятности, отверг этими словами притязание императора на "божественность". Императору нужно было отдавать не больше того, что ему полагалось; поклонение и божеские почести сюда не входили. На них мог претендовать только Бог. Людей же можно уподобить "Божьим монетам", потому что они несут в себе Его "образ" (Быт. 1:27); они - Божий "удел", и в этом качестве обязаны отдавать Ему должное, то есть хранить Ему верность и воздавать почести. Это (а не уплата земных налогов) и в данный момент занимало Христа более всего. Слышавшие Его объяснение не переставали удивляться Ему. Этот случай Марку особенно важно было донести до своих читателей в Риме, поскольку из него следовало, что христиане отнюдь не призывались к нелояльности по отношению к земным властям.
diff --git a/mrk/12/18.md b/mrk/12/18.md
new file mode 100644
index 00000000..f8b95935
--- /dev/null
+++ b/mrk/12/18.md
@@ -0,0 +1,11 @@
+# Потом к Иисусу пришли саддукеи, которые утверждали, что воскресения мёртвых не будет. Они спросили Его:
+
+Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες - "И приходят саддукеи к Нему, которые говорят, (что) воскресения нет, и спрашивали Его, говоря:".
+
+Возм. перевод: "Пришли к Нему саддукеи, которые говорят, что нет воскресения мертвых. И вот о чем они Его спросили" (СРП РБО).
+
+Σαδδουκαῖος: саддукей.
+
+Сущ. ἀνάστασις: 1. воскресение; 2. вставание, подъем.
+
+Потом с вопросом (а на деле с еще одной попыткой дискредитировать Его) явились к Нему саддукеи. Почти общепризнанно, что саддукеи представляли собой аристократическую партию, состоявшую, главным образом, из представителей духовенства и высших классов общества. Хотя эта партия была малочисленнее фарисейской и пользовалась меньшей популярностью в народе, её члены занимали влиятельное положение в синедрионе (Верховном суде иудеев) и сотрудничали с римскими властями. Высоко ценившие греческую культуру, саддукеи не верили ни в воскресение мертвых, ни в будущий суд над человечеством, ни в существование ангелов и духов (Деян. 23:6-8). Из духовных ценностей иудеев они признавали лишь Пятикнижие Моисеево и отвергали устные предания, которым большое значение придавали фарисеи. О саддукеях Марк упоминает только один раз.
diff --git a/mrk/12/19.md b/mrk/12/19.md
new file mode 100644
index 00000000..2d18997c
--- /dev/null
+++ b/mrk/12/19.md
@@ -0,0 +1,19 @@
+# Учитель! Моисей написал нам, что если у кого умрёт брат и оставит жену без детей, то его брат должен взять его жену и продолжить его род.
+
+διδάσκαλε, Μωϋσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ \*μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα\*_\* καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ - "Учитель, Моисей написал нам, что если чей-нибудь брат умрет и оставит жену (его) и \*не оставит (после себя) ребенка\_, чтобы взял брат его жену\* (его) и восстановил семя брату его".
+
+*\* В поздних греч. рукописях выделенная через \*\* фраза звучит так: "детей не оставит".
+
+*В поздних греч. рукописях здесь добавление: "его".
+
+Гл. ἐξανίστημι: 1. перех.: поднимать, заставлять встать, восстанавливать; 2. неперех. вставать, восставать. ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ - альтернативный перевод: "Продолжил род брата его".
+
+# его брат должен взять его жену
+
+«мужчина должен жениться на жене своего брата»
+
+# продолжить его род
+
+Первым человеком, ответственным за продолжение рода, будет считаться брат умершего, а его потомки будут считаться потомками умершего брата. Это можно сформулировать яснее. Альтернативный перевод: «чтобы они смогла родить сына, который будет считаться сыном умершего брата». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+После формального в их устах обращения "Учитель!" они излагают своими словами Моисеев Закон "левиратного брака" (от латин. "левир", что значит "брат мужа"; Втор. 25:5-10). Если один из братьев умирал, не имея наследника (сына), то его брат (неженатый; а в отсутствии брата - один из ближайших родственников) должен был жениться на вдове. Первый сын от такого брака получал имя умершего и считался его сыном. Это делалось с тем, чтобы не дать угаснуть роду и не делить семейного имущества, отдавая его на сторону.
diff --git a/mrk/12/20.md b/mrk/12/20.md
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+++ b/mrk/12/20.md
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+# Было семь братьев. Первый женился и умер, не оставив детей.
+
+ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα καὶ ἀποθνῄσκων οὐκ ἀφῆκεν σπέρμα· - "Семь братьев были; и первый взял  жену и, умерев, не оставил семя (=потомства)".
+
+Возм. перевод: "Было семь братьев. Первый женился и умер, не оставив после себя детей" (пер. Кулакова)
+
+Было семь братьев
+
+Саддукеи говорят о ситуации, которой на самом деле не было, потому что они хотели, чтобы Иисус сказал им, что он считает правильным и неправильным. Альт. перевод: «Предположим, что было семь братьев». (См: [[rc://*/ta/man/translate/figs-hypo]])
+
+# Первый
+
+первый из братьев или старший из братьев
+
+# Первый женился
+
+«первый женился на женщине». В некоторых переводах здесь переведено как «первый взял себе жену».
+
+Саддукеи придумали историю о семи братьях, которые, повинуясь закону "левирата", последовательно брали за себя вдову своего первого брата, но все они умирали бездетными. После всех умерла и жена. Изложив эту "историю", саддукеи спросили: "Итак в воскресении, когда воскреснут, которого из них будет она женой"?(см. ст. 23) Вполне очевидно, что они просто насмехались над самой идеей воскресения.
diff --git a/mrk/12/21.md b/mrk/12/21.md
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--- /dev/null
+++ b/mrk/12/21.md
@@ -0,0 +1,19 @@
+# На ней женился второй брат и тоже умер, не оставив детей. Также было и с третьим.
+
+καὶ ὁ δεύτερος ἔλαβεν αὐτὴν καὶ ἀπέθανεν \*μὴ καταλιπὼν\* σπέρμα· καὶ ὁ τρίτος ὡσαύτως· - "и второй взял её (в жёны) и умер, \*не оставив\* семя (=потомства); и третий - так же".
+
+*\* В поздних греч. рукописях выделенная через \*\* фраза выглядит так: "и даже он не оставил".
+
+# второй ... с третьим.
+
+Эти числительные относятся к каждому из братьев и могут быть выражены как порядковые. Альтернативный перевод: «второй брат ... с третьим братом». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# На ней женился второй брат
+
+В некоторых переводах здесь переведено как «второй взял её в жёны». Здесь женитьба на женщине называется «взятием в жёны».
+
+# Также было и с третьим
+
+Альт. перевод: «третий брат женился на ней, и он также умер, не оставив детей». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Для саддукеев вера в воскресение мёртвых была абсурдом, поэтому они специально пытаются представить ситуацию с левиратным браком в "изощрённом" виде... Но далее эта изощрённость достигнет своего апогея (ст. 22), когда они скажут, что на вдове женились все семеро братьев, которые умерли...
diff --git a/mrk/12/22.md b/mrk/12/22.md
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+++ b/mrk/12/22.md
@@ -0,0 +1,11 @@
+# На ней женились все семеро братьев, и никто из них не оставил детей. После всех умерла и жена.
+
+*καὶ οἱ ἑπτὰ\* οὐκ ἀφῆκαν σπέρμα. ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν. - "\*и семь\* на оставили семя (=потомства). После всех и женщина умерла".
+
+# семеро
+
+Русский язык позволяет отличить порядковые числительные от собирательных. Если особенности вашего языка это позволяют - используйте этот прием. Если же нет, включайте дополнительное существительное. Альт. перевод: «Семь братьев». Это относится ко всем братьям. (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# никто из них не оставил детей
+
+Каждый из братьев женился на этой женщине, а затем умирал, прежде чем у них появлялись дети. Это можно сформулировать яснее. Альт. перевод: «В конце концов все семь братьев женились на этой женщине один за другим, но ни у кого из них не было детей с ней, и один за другим они умерли». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/mrk/12/23.md b/mrk/12/23.md
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+++ b/mrk/12/23.md
@@ -0,0 +1,9 @@
+# Когда они все воскреснут, чьей она будет женой? Ведь все семеро были на ней женаты».
+
+ἐν τῇ* ἀναστάσει [ὅταν ἀναστῶσιν] τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. - "В воскресении, [когда воскреснут], кого (из) них (она) будет женой? Ведь семь имели/взяли её женой".
+
+* В поздних рукописях тут добавление: "итак"
+
+# когда они все воскреснут, чьей она будет женой?
+
+Саддукеи проверяли Иисуса, задавая этот вопрос. Если ваши читатели понимают это только как вопрос, его можно записать в виде утверждения. Альт. перевод: «Теперь скажи(те) нам, чьей женой она будет в воскресении, когда все воскреснут снова». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/mrk/12/24.md b/mrk/12/24.md
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+# Иисус ответил им: «Вы не знаете ни Писаний, ни Божьей силы, поэтому и заблуждаетесь.
+
+*ἔφη αὐτοῖς ὁ Ἰησοῦς\*· οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ; - "\*Сказал им Иисус\*: "(Разве) не из-за этого заблуждаетесь, не зная Писаний и не (зная) силу Бога"?
+
+*\*Фраза, выделенная через \*\*, в поздних греч. рукописях представлена так: "И ответив, Иисус сказал им".
+
+Альт. перевод: "Иисус же сказал им: «Не потому ли вы заблуждаетесь, что не знаете ни Писаний, ни силы Божией?" (пер. Кулакова)
+
+Гл. πλανάω (пассив): заставлять блуждать, уводить в сторону, сбивать с пути; перен. прельщать, обольщать; страд. заблуждаться, обманываться
+
+# вы не знаете ... Божьей силы, поэтому и заблуждаетесь.
+
+Иисус упрекал саддукеев, потому что они ошибались, трактуя Божий закон. Это может быть записано в виде утверждения. Альтернативный перевод: «Вы ошибаетесь, потому что ... силы Божьей». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Вы не знаете ... Писаний
+
+Это означает, что они не понимают, что написано в ветхозаветных Писаниях.
+
+Иисус прибегает к двойному контрвопросу, подразумевающему утвердительный ответ на каждую из его частей: "Да, заблуждаетесь; да, не знаете" Причина их заблуждения в неведении двух вещей: а) саддукеи не знали Писаний (не просто их содержания не знали, они не понимали их духа и истинного смысла) и б) они не знали силы Божьей - той, которая побеждает смерть и дает жизнь, преобразуя ее по воле Его. Далее Иисус развивает каждый из этих пунктов, начиная со второго (ст. 25), а потом перейдёт к первому (ст. 26-27).
diff --git a/mrk/12/25.md b/mrk/12/25.md
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index 00000000..18117dfc
--- /dev/null
+++ b/mrk/12/25.md
@@ -0,0 +1,19 @@
+# Ведь когда воскреснут из мёртвых, тогда не будут ни жениться, ни выходить замуж, но будут, как ангелы на небесах.
+
+ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς. - "Когда ведь из мёртвых воскреснут: и не женятся и не выходят замуж, но они есть как ангелы в небесах".
+
+Альт. перевод: "Когда мертвые воскресают, они уже не женятся и не выходят замуж. Они подобны ангелам на небесах" (СРП РБО).
+
+ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν - "Потому что когда из мертвых воскреснут".
+
+Гл. γαμέω: жениться, выйти замуж, вступать в брак. γαμίσκω: действ. выдавать замуж; ср .з.-страд. выходить замуж.
+
+# когда воскреснут из мёртвых
+
+Эта фраза, прежде всего, относится к братьям и женщине из приведенного примера.
+
+# из мёртвых
+
+Из всех умерших. Это выражение описывает всех мертвых людей. Восстать из мёртвых значит снова стать живым.
+
+В сознание саддукеев не вмещалось, что "в воскресении" Бог установит совершенно иной, по сравнению с земной жизнью, порядок вещей, устранив тем самым кажущиеся "трудности" этой жизни. Поэтому они исходили из совершенно неверного предположения, что и после воскресения из мертвых люди будут вступать в брак. Между тем, в жизни иной они не будут ни жениться, ни выходить замуж, но будут, как Ангелы на небесах, - бессмертные существа в вечном Божьем присутствии. Брак установлен только для этой временной жизни, над которой господствует смерть, - как средство продолжения человеческого рода. Но ангелы (в существование которых саддукеи не верили; Деян. 23:8) не знают смерти и живут в совершенно иных условиях, не нуждаясь в брачных отношениях и в воспроизведении себе подобных. Их жизнь сконцентрирована на общении с Богом. И в таких же условиях окажутся после ухода с земли человеческие существа, познавшие Бога. Так что вопрос саддукеев был попросту лишен смысла.
diff --git a/mrk/12/26.md b/mrk/12/26.md
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index 00000000..b9c6c207
--- /dev/null
+++ b/mrk/12/26.md
@@ -0,0 +1,33 @@
+# Общая информация:
+
+Иисус ссылается на книгу Исход, где рассказывается о призвании Моисея на служение (см. Исх. 3:6, 15).
+
+# И разве вы не читали в книге Моисея о том, что мёртвые воскреснут, когда Бог сказал Моисею у тернового куста: "Я Бог Авраама, и Бог Исаака, и Бог Иакова?"
+
+περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων· ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ [ὁ] θεὸς Ἰσαὰκ καὶ [ὁ] θεὸς Ἰακώβ; - "О мёртвых же, что (являются) воскрешаемы, (разве) не читали (вы) в книге Моисея? При купине/кусте как сказал ему Бог, говоря: "Я  - Бог Авраама, Бог Исаака и Бог Иакова"
+
+Гл. ἐγείρω (пассив): поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать.
+
+Сущ. βάτος: колючее растение, терновый куст.
+
+в книге Моисея
+
+«в книге, которую написал Моисей»
+
+# о том, что ... у тернового куста
+
+Это относится к той части Книги Моисея, которая рассказывает о том, как Бог говорил с Моисеем из огненного куста. Альт. перевод: «о том, что/как ... у горящего куста» или «о сказанном ... у огненного куста». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# у тернового куста
+
+Кустарник - древесное растение, которое меньше дерева.
+
+# когда Бог сказал
+
+«когда Бог говорил с Моисеем»
+
+# Я Бог Авраама, и Бог Исаака, и Бог Иакова
+
+Это означает, что Авраам, Исаак и Иаков поклоняются Богу. Эти люди умерли физически, но они все еще живы духовно и по-прежнему поклоняются Богу.
+
+Далее. суддукеи исходили из неверной предпосылки, будто в Пятикнижии ничего нет о воскресении мертвых. Иисус напоминает им о том, что они "упустили из виду". Он ссылается на одну из книг Моисеевых, где рассказано, как Бог говорил с Моисеем из горящего тернового куста (Исх. 3:1-6). Он сказал тогда Моисею о Себе: "Я Бог Авраама и Бог Исаака и Бог Иакова" (Исх. 3:6). Форма настоящего времени, в которой это утверждалось, свидетельствует о том, что эти патриархи, которые давным-давно умерли, все еще были живы, и Он продолжал общение с ними как их Бог, Бог завета.
diff --git a/mrk/12/27.md b/mrk/12/27.md
new file mode 100644
index 00000000..d1087047
--- /dev/null
+++ b/mrk/12/27.md
@@ -0,0 +1,25 @@
+# Он Бог не мёртвых, но Бог живых. Поэтому вы сильно заблуждаетесь».
+
+οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ\* ζώντων\*\*· πολὺ πλανᾶσθε. - "Не есть Бог мёртвых, но\* живущих; много (=сильно) заблуждаетесь".
+
+* В поздних греч. рукописях здесь добавление: "Бог".
+
+ В поздних греч. рукописях здесь добавление: "вы итак".
+
+Прил.νεκρός: мертвый, умерший; как сущ.мертвец, покойник.
+
+Гл. πλανάω (пассив):** **заставлять блуждать, уводить в сторону, сбивать с пути; перен. прельщать, обольщать; страд. заблуждаться, обманываться
+
+# Он Бог не мёртвых, но Бог живых
+
+Здесь слово «мёртвые» относится к людям, которые умерли, а «живые» относится к живым людям. Кроме того, слово «Бог» может быть упомянуто и во второй фразе. Альт. перевод: «Не Бог мёртвых людей, но Бог живых людей». (См: [[rc://*/ta/man/translate/figs-nominaladj]] and [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# живых
+
+Букв.с греч.: "живущих". Здесь подразумеваются люди, живущие физически и духовно.
+
+# сильно заблуждаетесь
+
+«полностью ошибаетесь» или «неправильно мыслите»
+
+Отсюда следует логическое заключение Иисуса, что Бог не есть Бог мертвых (в том понимании смерти, которое было присуще саддукеям, что она равносильна уничтожению), но Бог живых. Он по-прежнему - Бог патриархов, чего не могло бы быть, если бы после смерти те прекратили свое существование. Что же касается их воскресения в теле (в будущем), то оно гарантировано им верностью их завету на протяжении земной жизни. Своим ответом саддукеям Иисус не оставляет сомнения в существовании жизни после смерти. Видимо, при этом Он подразумевал как само собой разумеющееся телесное воскресение. Ведь в представлении иудеев человек - это некое единство двух субстанций: материальной (тела) и нематериальной (души и духа). Одна не может существовать без другой (2Кор. 5:1-8). А потому и в вечности это единство не может быть нарушено (Фил. 3:21). Только Марк приводит заключительное замечание Иисуса, подчеркивающее, насколько серьезно было заблуждение саддукеев, отрицавших воскресение и жизнь после смерти: "вы весьма заблуждаетесь".
diff --git a/mrk/12/28.md b/mrk/12/28.md
new file mode 100644
index 00000000..846ccacc
--- /dev/null
+++ b/mrk/12/28.md
@@ -0,0 +1,13 @@
+# Один из книжников слышал их споры и видел, как Иисус хорошо отвечал им. Он подошёл и спросил Иисуса: "Какая первая заповедь?"
+
+Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, ἰδὼν ὅτι καλῶς ἀπεκρίθη αὐτοῖς ἐπηρώτησεν αὐτόν· ποία ἐστὶν ἐντολὴ πρώτη πάντων - "И подойдя, один (из) книжников, услышавший их спорящими и увидевший, что хорошо (Он) ответил им, спросил Его: "Какая есть заповедь первая (из) всего (=всех)"?
+
+συζητούντων (деепричастие) от συζητέω: 1. обсуждать, обговаривать, рассуждать, спрашивать; 2. спорить, пререкаться, состязаться. С деепричастием: споря. ποία ἐστὶν ἐντολὴ πρώτη πάντων - "Какая есть заповедь первая (главная) из всех"?
+
+Сущ. ἐντολή:** **заповедь, приказание, наставление, постановление, указание.
+
+# Какая первая заповедь?
+
+Альт. перевод: «Какая самая важная заповедь». Первая заповедь означает «самая важная». (См: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+На одного из книжников, слушавшего прения Иисуса с саддукеями (12:18-27) произвело сильное впечатление, как хорошо им отвечал Иисус. Он, не разделявший взглядов саддукеев, по всей вероятности, был фарисеем. Он явно не питал к Иисусу неприязни и, обращаясь к Нему, не был движим скрытым умыслом "оценить" Его искусство вести прения по спорным с точки зрения книжников вопросам. Традиционно они насчитывали 613 заповедей в законе Моисеевом - 365 запрещающих и 248 повелевающих. Хотя книжники считали все их  обязательными, но подразделяли на более важные и менее важные и постоянно предпринимали попытки свести весь закон к одной обобщающей заповеди. В свете только что услышанных вопроса саддукеев и ответа Иисуса и этот книжник задал Ему вопрос: "Какая первая (т. е. наиболее важная) из всех заповедей"?
diff --git a/mrk/12/29.md b/mrk/12/29.md
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+# Общая информация:
+
+Иисус цитирует Втор. 6:4-5.
+
+# Иисус ответил ему: «Первая заповедь: "Слушай, Израиль! Наш Господь Бог — единственный Господь".
+
+*ἀπεκρίθη ὁ Ἰησοῦς\* ὅτι πρώτη ἐστίν**\*· ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν, - "\*Ответил Иисус\*, что: "Первая есть\*** -  "Слушай, Израиль, Господь Бог наш, Господь один есть"".
+
+*\* Фраза, выделенная через \*\*, в поздних греч. рукописях даётся так: "Иисус же ответил ему".
+
+* В поздних греч. рукописях так: "(из) всех заповедей".
+
+Альт. перевод: "— Первейшая заповедь, — ответил Иисус: — "Слушай, Израиль! Господь наш Бог — единственный Господь" (СРП РБО).
+
+В Своем ответе Иисус, выйдя за рамки классификации по принципу "более важные" и "менее важные", называет первую (по значению) из всех заповедей и другую, неразрывно с ней связанную, которые вместе выражают суть всего Закона: Он начинает со слов "Шмы" (от еврейского "шма" - "слушай", которыми открывается Втор. 6:4).
diff --git a/mrk/12/30.md b/mrk/12/30.md
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+# Люби Господа, твоего Бога, всем твоим сердцем, всей твоей душой, всем твоим разумом и всей твоей силой", — это первая заповедь!
+
+καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου\*. - "И будешь любить  Господа Бога твоего из всего (=всем) сердца твоего и из всей души твоей, и из всего разума твоего, и из всей силы твоей\*".
+
+* В поздних греч. рукописях здесь  добавление: "эта первая заповедь".
+
+Сущ. καρδία: сердце (1. физический орган; 2. источник всего в человеке: мыслей, воли, желаний, чувств и страстей); перен. сердцевина, центр.
+
+Сущ. ψυχη: душа (1. дыхание, жизнь;
+
+2. внутреннее естество, центр внутренней жизни человека; 3. сущность человека;
+4. личность т.е. отдельное человеческое "я", человеческая индивидуальность, как носитель отдельных социальных и субъективных признаков и свойств; 5. живое существо; 6. человек, _мн.ч._ люди).
+
+Сущ. διάνοια: 1. разум, разумение, сознание;
+
+2. мысль, мнение, взгляд, расположение, смысл;
+3. образ мыслей, помышление сердца, дух; 4. замысел, намерение.
+
+Сущ.  ἰσχύς: сила, мощь, крепость, могущество
+
+Этот "символ веры" (Чис. 15:37-41; Втор. 6:4-9; 11:13-21) правоверные иудеи повторяли дважды в день (утром и вечером). Словами "шмы" утверждалось основание иудейской веры: "Господь (по еврейски "Яхве") Бог наш (Бог, вступивший в завет с Израилем) есть Господь единый" (в значении "один", "не имеющий Себе подобных"; ср Мк. 12:32). Заповедь "И возлюби Господа Бога Твоего" (ср. Втор. 6:5) подразумевала преданность Богу как состояние, зависимое от воли и продиктованное сердцем, личное и не знающее границ. Это подчеркивается неоднократным повторением слов "всем и всей", "твоим и твоей" - в приложении к тем "центрам", которые определяют человеческую личность: сердцем (как центром, контролирующим человеческое "я"; ср. Мк. 7:19), душой (центром самосознания; ср. 8:35-36), разумением (мыслительными способностями) и крепостью (в значении физических сил). В евр. тексте опущено слово "разумение", а в Септуагинте - слово "сердце", однако Иисус упоминает о том и о другом, подчеркивая всеобъемлющий характер этой заповеди (ср. Мк. 12:33; Мф. 22:47; Лк. 10:27).
diff --git a/mrk/12/31.md b/mrk/12/31.md
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+# Вторая заповедь: "Люби твоего ближнего, как самого себя". Важнее этих заповедей нет».
+
+δευτέρα\* αὕτη· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. - "Вторая\* эта: "Будешь любить ближнего твоего как тебя (=себя) самого. БОльшая этих другая заповедь не есть".
+
+* В поздних греч. рукописях здесь так: "И вторая подобная".
+
+Альт. перевод: "А вторая: (Ближнего своего люби, как самого себя). Важнее этих заповедей нет»" (пер. Кулакова).
+
+Прил.  πλησίον:** **близкий, ближний; как нареч. поблизости, близ.
+
+# Важнее этих
+
+Здесь слово «этих» относится к двум заповедям, которые Иисус только что пересказал людям.
+
+Затем Иисус привел вторую заповедь, подобную ей и неотделимую от нее (ср. 1Иоан. 4:19-21): "Возлюби ближнего твоего (всякого, кто рядом с тобой) как самого себя" (Лев. 19:18). Естественная любовь человека к самому себе не должна им и исчерпываться (тенденция - увы! - свойственная людям), но в равной мере должна распространяться и на других. Какой-то другой заповеди, большей, чем эти заповеди, нет - а поэтому, любовь от всего сердца к Богу и к ближнему вбирает в себя всё, о чем говорится в Законе и в Пророках (ср. Мф. 22:40). Исполняющий эти две заповеди исполняет и все остальные.
diff --git a/mrk/12/32.md b/mrk/12/32.md
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+# Книжник сказал Ему: "Хорошо, Учитель! Правду Ты сказал: Бог один, и нет другого Бога, кроме Него.
+
+καὶ εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπ᾽ ἀληθείας εἶπες ὅτι εἷς ἐστιν\* καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ· - "И сказал Ему книжник: "Хорошо, Учитель, по истине ты сказал, что один (Он) есть\* и не есть другой (=нет другого) кроме  Него;"
+
+* В поздних греч. рукописях здесь добавление: "Бог"
+
+# Хорошо, Учитель!
+
+«Хороший ответ, Учитель» или «Хорошо сказано, Учитель»
+
+# и нет другого
+
+Недостающее слово «Бог» понимается из предыдущей фразы. Альт. перевод: «и нет другого Бога». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+Эти слова записаны только Марком. Видимо, у него они несли функцию подчеркнутого наставления его римским читателям, которые как бы пребывали между "молотом и наковальней", пытаясь совместить и примирить духовную реальность с исполнением ритуалов (см. толкование на 7:19). Книжник горячо одобрил ответ Учителя, повторив Его слова. (Между прочим, повторяя их, он тщательно избегал слова Бог, которого в греческом тексте нет, поскольку по иудейской традиции это слово допускается произносить лишь в случаях особой необходимости и с огромным почтением.) Слова "и нет иного/другого, кроме Него" взяты из Втор. 4:35. Прозвучало смело заявление этого книжника и о том, что исполнение "двойной заповеди любви" больше всех всесожжений (жертв, сжигавшихся полностью) и жертв (тех, которые сжигались лишь частично, а частично поедались приносившими их - 1Цар. 15:22; Притч. 21:3; Иер. 7:21-23; Ос. 6:6; Мих. 6:6-8) - см. ст. 33 далее.
diff --git a/mrk/12/33.md b/mrk/12/33.md
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+# И любить Бога надо всем сердцем, всем разумом, всей душой, всей силой, и любить ближнего надо, как самого себя — это больше всех всесожжений и жертв».
+
+καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς συνέσεως\* καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν. - "и любить Его из (=от) всего сердца и из всего понимания\*, и из всей силы, и любить ближнего как себя самого, большее есть всех всесожжений и жертв".
+
+* В поздних греч. рукописях здесь добавление: "и из (=от) всей души".
+
+Сущ. σύνεσις: сообразительность, понимание, разумение, рассудок, разум, ум, знание.
+
+Сущ.ὁλοκαύτωμα: всесожжение.
+
+Сущ. Θυσία:** **жертва, жертвоприношение.
+
+# это больше всех
+
+Эта идиома указывает, что нечто может быть важнее чего-то другого. В этом случае эти две заповеди более приятны Богу, чем жертвы и всесожжения. Это можно сформулировать яснее. Альт. перевод: «даже более важно, чем» или «еще более приятно Богу, чем». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+Слова этого человека свидетельствовали о его мудрости, и Иисус, возможно, желая его поощрить к тому, чтобы продолжал думать в этом направлении, сказал ему: "Недалеко ты от Царствия Божьего" (Мк. 1:15; 4:11; 10:15, 23) - см. ст. 34 далее.
+
+Этот человек обладал "духовным разумением", он не запирал свое сердце от учения Иисуса, и это приближало его к тому, чтобы вместить в себя Божье Царство, восприняв истину о духовном управлении Бога теми, кто связан с Ним верой (в Него). Вошел ли он в сферу именно таких взаимоотношений с Ним, осталось неизвестным.
diff --git a/mrk/12/34.md b/mrk/12/34.md
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+# Иисус увидел, что он отвечал разумно, и сказал ему: «Ты недалеко от Божьего Царства». После этого уже никто не решался задавать Ему вопросы.
+
+καὶ ὁ Ἰησοῦς ἰδὼν [αὐτὸν] ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ· οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ θεοῦ. καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι. - "И Иисус, увидев [его], что разумно ответил, сказал ему: "Не далеко ты есть от Царства Бога". И никто уже не осмеливался Его спросить (=спрашивать)".
+
+Нар. νουνεχῶς: (благо)разумно, рассудительно.
+
+Гл. τολμάω:** **отваживаться, осмеливаться, решаться, сметь.
+
+# ты недалеко от Божьего Царства
+
+Это можно сформулировать в положительной форме. Здесь Иисус говорит о том, что человек готов подчиниться Богу как царю, Альт. перевод: «Вы близок к подчинению Богу как царю». (См: [[rc://*/ta/man/translate/figs-litotes]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# никто не решался
+
+Это можно сформулировать в положительной форме. Альтернативный перевод: "никто не осмелился" или «все боялись». (См: [[rc://*/ta/man/translate/figs-litotes]])
+
+Иисус столь успешно и мастерски отразил все попытки дискредитировать Его, что никто уже больше не смел расспрашивать Его.
diff --git a/mrk/12/35.md b/mrk/12/35.md
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+# Иисус продолжил учить в храме: «Почему книжники говорят, что Христос — Сын Давида?
+
+Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ· πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς Δαυίδ ἐστιν - "И отвечая, Иисус говорил, уча в храме: "Как говорят книжники, что Христос(Мессия) Сын Давида есть"?
+
+# Иисус продолжил учить в храме
+
+Прошло некоторое время, и Иисус теперь находился в храме. Это уже не является частью предыдущего разговора. Альтернативный перевод: «Позже, когда Иисус учил в храме, Он сказал людям». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Почему книжники говорят, что Христос — Сын Давида?
+
+Иисус использует этот вопрос, чтобы заставить людей глубоко задуматься о Псалме, который он собирался процитировать. Это можно записать в виде утверждения. Альтернативный перевод: «Подумайте, почему книжники говорят, что Христос - сын Давида». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Сын Давида
+
+"потомок Давида"
+
+Позднее, уча в храме Иисус спросил, что имеют в виду иудейские законоучители, когда говорят, что Христос есть (подразумевается "просто") сын Давидов, который станет победоносным Освободителем (Мессией). (В том, что это так, никто из иудеев не сомневался (Ин. 7:41-42), и их убежденность основывалась на ветхозаветных Писаниях; 2Цар. 7:8-16; Пс. 88:4-5; Ис. 9:2-7; 11:1-9; Иер. 23:5-6; 30:9; 33:15-17,22; Иез. 34:23-24; 37:24; Ос. 3:5; Ам. 9:11). При этом, Иисус напомнил (ст. 37), что Мессия - "Господь Давидов". Таким образом мнение законоучителей, хотя и было верным, оставалось неполным, потому что то, что говорится в Священном Писании, далеко выходит за пределы узко националистических представлений иудеев.
diff --git a/mrk/12/36.md b/mrk/12/36.md
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+# Общая информация:
+
+Иисус цитирует Пс. 109:1.
+
+# Сам Давид сказал в Святом Духе: "Господь сказал моему Господину: сиди справа от Меня, пока не положу Твоих врагов к Твоим ногам".
+
+αὐτὸς Δαυὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ· εἶπεν κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου \*ὑποκάτω τῶν ποδῶν σου\* - "Сам Давид, сказал в Духе Святом: "Сказал Господь Господу моему - сиди справа (=с правой стороны) от Меня, пока (Я) положу врагов Твоих \*под/внизу ногами Твоими\*".
+
+*\*В поздних греч. рукописях выделенная через \*\* фраза звучит так: "(как) подножие ног Твоих".
+
+Гл. κάΘημαι: садиться, сидеть; перен. оставаться, жить, обитать, пребывать.
+
+ἐκ δεξιῶν μου - "С правой стороны от Меня", или: "Справа от Меня".
+
+Союз. ἕως: пока, пока не, до тех пор пока, доколе, покуда.
+
+Гл. τίΘημι: класть, ставить, полагать, преклонять (колени).
+
+# Сам Давид
+
+Слово «сам» относится к Давиду и используется для того, чтобы указать на его собственные слова. Альт. перевод: «Это был Давид». (См: [[rc://*/ta/man/translate/figs-rpronouns]])
+
+# в Святом Духе
+
+Это означает, что он был вдохновлен Святым Духом. То есть именно Святой Дух направил Давида на то, что он пророчески сказал. Альт. перевод: «вдохновленный Святым Духом». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Господь сказал моему Господу
+
+Здесь Давид называет Бога «Господом», а Христа называет «Моим Господом». Это можно сформулировать яснее. Альт. перевод: «сказал о Христе: «Господь Бог сказал моему Господу». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# сиди справа от Меня
+
+Иисус цитирует Псалом. Здесь Бог говорит со Христом. Сидеть по «правую руку Бога» - это символ, который означает получение от Бога великой чести и власти. Альт. перевод: «Садись на почетное место рядом со мной». (См: [[rc://*/ta/man/translate/translate-symaction]]) Но лучше всё же сохранить оригинальную фразеологию греч. текста.
+
+# пока не положу Твоих врагов к Твоим ногам
+
+В этой цитате Бог говорит о том, чтобы победить врагов, превратив их в подножие (скамейку) для ног. Альт. перевод: «пока я полностью не победил ваших врагов». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+Итак, в доказательство того, что Мессия - это Господь Давида, Иисус привел слова самого Давида, сказанные им по внушению/вдохновению Духа Святого в Пс. 109:1. Вот они: "Сказал Господь (евр. Яхве - Бог Отец; Мк. 12:29) Господу моему (евр. Адонаи - букв. "Господин мой", Мессия): сиди одесную Меня (т. е. по правую руку Отца; место, символизирующее высочайшие почет и власть), доколе положу врагов Твоих (Мессии) в подножие ног Твоих" (Мессии), т. е. полностью подчиню их Тебе (ср. Ис.Нав. 10:24; Евр. 10:12-14).
diff --git a/mrk/12/37.md b/mrk/12/37.md
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+# Итак, если сам Давид называет Его Господом, то как тогда Христос может быть его Сыном?» Много людей слушали Иисуса с удовольствием.
+
+αὐτὸς Δαυὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστιν υἱός; Καὶ [ὁ] πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως. - "Сам Давид говорит (=называет) Его Господом, и откуда его (Он) есть Сын"? И многая толпа слушала Его охотно".
+
+Альт. перевод: "Сам Давид называет Его Господином. Какой же Он его потомок? И множество народа слушало Его с удовольствием" (СРП РБО).
+
+Сущ. ὄχλος: множество народа, толпа, многолюдство, масса людей, люд(и).
+
+Нар. ἡδέως: охотно, с удовольствием, с наслаждением.
+
+# называет Его Господом
+
+Здесь слово «Его» относится к Христу (Мессии). То есть Давид называет Христа Господом.
+
+# то как тогда Христос может быть его Сыном?
+
+Это можно записать в виде утверждения. Альт. перевод: «так подумайте, как Христос может быть потомком Давида». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Давид называет Мессию Господом - это неоспоримый факт. И тут возникает вопрос: "Как же Он может быть его Сыном"? Поставив этот вопрос, Иисус указывал Своим слушателям на единственно возможный ответ: Мессия одновременно есть и сын Давида и его Господь. И следовательно в Нем соединяются Бог (Господь Давида) и человек (сын Давида - Рим. 1:3-4; 2Тим. 2:8). Придя, Он восстановит царство Давида на земле (2Цар. 7:16; Ам. 9:11-12; Мф. 19:28; Лк. 1:31-33). Несомненно, что тут Иисус намеренно поднял этот вопрос - с тем, чтобы Его слушатели могли соотнести сказанное с Ним. Это было смелым, хотя все еще завуалированным намеком на то, Кто Он Такой, и вожди иудеев, по всей вероятности, поняли этот намек, но не захотели его принять (см. толкование на Мк. 12:12; 14:61-62). (Интересно отметить, что в Новом Завете больше ссылок на 109 псалом, чем на любое другое место из Ветхого Завета; например, Деян. 2:29-35; Евр. 1:5-13; 5:6; 7:17, 21.)
diff --git a/mrk/12/38.md b/mrk/12/38.md
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+# Общая информация:
+
+В отличие от иудейских религиозников, которые постоянно пытались "подловить" Иисуса, задавая Ему каверзные вопросы (ст. 13), множество народа (значительную часть которого составляли пришедшие в Иерусалим на праздник Пасхи) слушало Его с наслаждением (хотя далеко не во всем понимая Его). Словами Иисуса, обличающими поведение законоучителей (ст. 38-40), Марк завершает описание общественного служения Христа; это же обличение сигнализирует об окончательном разрыве Иисуса с иудейскими религиозными авторитетами. Резким контрастом этому воспринимается одобрение Им вдовы за искренность ее богопочитания (ст. 41-44); отталкиваясь от этого факта, Он произносит поучение апостолам (ст. 43), перебрасывая мостик к Своей пророческой речи (гл. 13).
+
+# В Своём учении Иисус говорил им: «Берегитесь книжников, которые любят ходить в длинной одежде и любят, когда их приветствуют в народных собраниях.
+
+Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν· βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς - "И в учении/наставлении Его (=Своём) (Он) говорил: "Будьте осмотрительны/остерегайтесь от книжников, желающих в одеяних прогуливаться и на приветствия на (рыночных) площадях"
+
+Альт. перевод: "Учив их, Он говорил: «Остерегайтесь книжников. Им нравится ходить в длинных одеждах, они любят, чтобы их почтительно приветствовали на площадях," (пер. Кулакова).
+
+Гл. βλέπω: видеть, смотреть, остерегаться.
+
+Гл. Θέλω (прич./дееприч.): желать, хотеть, любить.
+
+Сущ. στολή: длинная одежда или одеяние (носимое правителями, царями и священниками).
+
+Гл. περιπατέω: ходить (кругом); перен. поступать, жить, вести, действовать.
+
+Сущ. ἀσπασμός: (радушное) приветствие.
+
+Сущ. ἀγορά:** **1. площадь, рынок, торжище, торг;
+
+2. народное собрание, улица.
+
+# когда их приветствуют в народных собраниях
+
+Глагол «приветствовать» может быть также выражен существительным «приветствия». То есть, эти приветствия показывали, что люди уважали книжников. Альт. перевод: «чтобы приветствовали их на массовых собраниях/площадях с уважением» или «чтобы люди с приветствием и уважением встречали их на народных собраниях/площадях». (См: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-explicit]])
+
+Христос продолжал предупреждать людей: Берегитесь книжников (конструкция греческой фразы предполагает наличие "тех" перед "книжников"), злоупотребляющих своими привилегиями и добивающихся всеобщего преклонения и почитания.
diff --git a/mrk/12/39.md b/mrk/12/39.md
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+# Они любят в синагогах сидеть впереди и на пиршествах возлежать на первом месте.
+
+καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις - "И первые сидения/места в синагогах и возлежат на первые ложа на ужинах/трапезах (занимают)".
+
+Альт. перевод: "любят сидеть впереди всех в синагогах и занимать почетные места на пирах" (пер. Кулакова)
+
+Сущ. πρωτοκαΘεδρία: восседание на первом месте, первое место.
+
+Сущ. πρωτοκλισία: возлежание на первом месте, во главе, первое место.
+
+Сущ. δεῖπνον: 1. трапеза, ужин, вечеря, обед, пиршество, пир; 2. пища, еда, корм.
+
+Многие из фарисеев и книжников (хотя не все были такими) любили: а) ходить в длинных одеяниях из белого льна, отороченных снизу кисточками (это - одежда священников, книжников и левитов); б) принимать приветствия в народных собраниях (в англ. тексте - "в местах скопления людей"); под "приветствиями" здесь подразумеваются официальные почтительные обращения к ним, как-то: "Учитель", "Господин" (ср. Мф. 23:7; Лк. 20:46); в) сидеть впереди в синагогах, т. е. на особенно почетных местах перед ящиком, в котором хранились свитки Священного Писания, и лицом ко всей остальной публике; и г) возлежать на первом месте на пиршествах, т. е. на месте рядом с хозяином дома.
diff --git a/mrk/12/40.md b/mrk/12/40.md
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+# Они разоряют дома вдов и напоказ долго молятся. Они получат суровый приговор».
+
+οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι· οὗτοι λήμψονται περισσότερον κρίμα. - "поедающие дома вдов и для вида/напоказ долго молящиеся; эти получат большой приговор".
+
+κατεσθίοντες (деепричастие) от κατεσΘίω: поедать, съедать, поглощать, поклевать (о птицах), пожирать; перен. расточать, истреблять. С деепричастием: поглощая, пожирая.
+
+Сущ. χήρα: вдова, вдовица.
+
+прил. μακρός: длинный, дальний, долгий, продолжительный.
+
+Сущ. πρόφασις: 1. предлог, отговорка; 2. повод, мотив; в д.п. обозн.: для видимости, для вида, напоказ. Гл. λαμβάνω: 1. брать, хватать, обхватывать; 2. получать, принимать.
+
+περισσότερον κρίμα - "небывалый приговор (большой приговор)".
+
+Прил. περισσός: 1. чрезвычайный, преимущественный, превосходящий, небывалый, особенный, необыкновенный; 2. излишний, чрезмерный, ненужный.
+
+Сущ. κρίμα:** **1. решение суда, приговор, осуждение; 2. тяжба, судебное дело.
+
+Поскольку (как это следует из еврейских священных книг, в частности, "Мишны") законоучители 1 в. по Р. Х. не получали официальной платы за свой труд, они зависели от гостеприимства и добровольных даяний благочестивых иудеев. К сожалению, весьма часто "книжники" злоупотребляли и тем и другим. Фраза "поедающие дома вдов" как раз и выражает мысль о злоупотреблении благородством небогатых или бедных людей, включая и вдов, чье имущество книжники не стеснялись присваивать. Помимо этого, они напоказ долго молились - с тем, чтобы производить на людей впечатление своим фальшивым благочестием и таким образом еще больше входить к ним в доверие. Вместо того, чтобы привлекать внимание людей к Богу, они обращали его на себя. За свое тщеславное поведение, жадность и лицемерие, как предупреждал их Иисус, они примут тягчайшее осуждение (Иак. 3:1) на последнем Божьем суде.
diff --git a/mrk/12/41.md b/mrk/12/41.md
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+# Связующее утверждение:
+
+Находясь в храме, Иисус комментирует ценность жертвы вдовы.
+
+# Иисус сел напротив сокровищницы и стал смотреть, как люди кладут в неё деньги. Многие богатые клали много.
+
+Καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά· - "И сев напротив сокровищницы, (Он) наблюдал, как толпа бросает медь в сокровищницу. И многие богатые бросали многое".
+
+Возм. перевод: "Иисус, сев возле сокровищницы, смотрел, как народ кладет деньги в сокровищницу. Многие богачи клали помногу "(СРП РБО).
+
+Сущ. ** **γαζοφυλάκιον: 1. сокровищница (ящик для сбора пожертвований); 2. казнохранилище.
+
+Вероятно, имеются в виду 13 трубообразных сундуков, которые располагались на расстоянии один от другого вдоль стен двора для женщин в храме Ирода.
+
+Сущ. χαλκός: медь, медные деньги.
+
+Прил. πλούσιος: богатый, обильный, изобилующий; как сущ.богач.
+
+Иисус перешел со двора язычников, где учил народ, в женский двор. В этом дворе возле стены были установлены 13 трубообразных сосудов, так называемых "сокровищниц", куда люди клали свои добровольные пожертвования. Иисус сел против одной из таких сокровищниц и наблюдал, как народ кладет деньги в сокровищницу.
diff --git a/mrk/12/42.md b/mrk/12/42.md
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+++ b/mrk/12/42.md
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+# Одна бедная вдова пришла и положила две лепты, что составляло кодрант.
+
+καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης. - "И, придя, одна вдова нищая бросила лепты две, которое есть кодрант".
+
+Возм. перевод: "А потом подошла одна бедная вдова и положила две медные монетки — один квадрант" (СРП РБО).
+
+Сущ. ** λεπτός: **лепта (мелкая медная монета стоимостью в 0.008 динария); как рус. полушка (в старину, медная монета стоимостью в половину гроша или четверть копейки). Это самая мелкая из иудейских монет. Маленькая медная монета, примерно одна восьмая цента.
+
+Сущ. **κοδράντης: **кодрант (монета равная четверти римского асса или двум лептам).  Это римская монета, равная примерно четверти цента.
+
+Марк переводит денежные единицы в римские для удобства своих читателей
+
+# две лепты
+
+То есть «две маленькие медные монетки». Это были наименее ценные монеты. (См: [[rc://*/ta/man/translate/translate-bmoney]])
+
+# что составляло кодрант
+
+Или "две копейки", что, разумеется, «стоило очень мало». Для сравнения переведите это слово как копейки или пенни, то есть как монету с наименьшим наименованием на вашем языке, чтобы понять, насколько это мало.
+
+В отличие от многих состоятельных людей, которые клали в сокровищницу много денег (буквально: "много монет" - золотых, серебряных, бронзовых и медных), безымянная вдова положила всего две лепты. "Лепта" была самой мелкой из бронзовых иудейских монет, ходившей в то время в Палестине. Две лепты составляли 1/64 часть римского динария - средней дневной платы работника. Для своих римских читателей Марк поясняет, что две лепты составляли кодрант ("кодрант" - монета, имевшая хождение в Риме).
diff --git a/mrk/12/43.md b/mrk/12/43.md
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+# Связующее утверждение:
+
+В ст. 43 Иисус говорит, что вдова вложила больше денег в сокровищницу, чем богатые люди. А в ст. 44 Он делает выводы. Информация может быть представлена так, чтобы Иисус сначала сделал вывод, а затем указал на ситуацию с вдовой(См: [[rc://*/ta/man/translate/translate-versebridge]])
+
+# Иисус подозвал Своих учеников и сказал им: «Говорю вам истину, что эта бедная вдова положила больше всех тех, кто положил в сокровищницу.
+
+καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς· ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον - "И подозвав учеников Его, сказал им: "Истинно (букв.: Аминь) говорю вам, что вдова эта, нищая, больше всех бросающих бросила в сокровищницу".
+
+προσκαλεσάμενος (деепричастие) от προσκαλέομαι: звать, призывать, подзывать, созывать.
+
+Сущ. χήρα: вдова, вдовица.
+
+Прил. πτωχός: нищий, бедный.
+
+βαλλόντων (причастие) от βάλλω: 1. перех.бросать, кидать, ввергать, закидывать; 2. перех.класть, ставить, помещать, вливать (о жидкости); 3. неперех. кидаться, бросаться. С причастием: бросающий.
+
+# Говорю вам истину
+
+Это указывает на то, что следующее утверждение является особенно актуальным и важным. Посмотрите, как вы перевели это в [Мк.3:28](https://v-mast.com/events/03/28.md).
+
+# больше всех тех, кто положил
+
+«больше всех других людей, которые вложили свои деньги»
+
+Обращаясь к ученикам, Иисус предваряет Свои слова торжественной формулой: "Истинно говорю вам" и продолжает: "эта бедная вдова положила больше всех, клавших в сокровищницу". В следующем стихе Он объясняет, почему: "все клали от избытка своего (а, значит, не слишком "ущемляли" себя при этом), а она от скудости своей положила все… все пропитание свое".
diff --git a/mrk/12/44.md b/mrk/12/44.md
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+# Потому что все положили от своего богатства, а она из-за своей бедности положила всё, что имела, — всё, что у неё было на пропитание».
+
+πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν ὅλον τὸν βίον αὐτῆς - "Потому что все из избытка их (=своего) бросали, эта же из недостатка её, всё, сколькое (=что) имела, бросила всё состояние (средства к существованию) её".
+
+Альт. перевод: "Ибо все они от избытка своего положили, а она, при всей своей бедности, положила всё, что было у нее на жизнь» (пер. Кулакова).
+
+πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον - "Все потому что из избытка (своего) бросали".
+
+Гл. περισσεύω (прич./дееприч.): 1. перех.приумножать, обогащать, достигать избытка или изобилия; страд. иметь в избытке, обогащаться; 2. неперех. жить в избытке или изобилии, переизбыточествовать, изобиловать, иметь в избытке или изобилии, умножаться, превосходить, оставаться.
+
+Сущ. ὑστέρησις: недостаток, скудость, нужда.
+
+Сущ. βίος: 1. жизнь; 2. средство к жизни, пропитание, имение, достаток; 3. образ жизни.
+
+Вдова могла бы одну из "лепт" оставить себе; хотя раввинскими правилами и не допускалось, чтобы пожертвование составляло меньше двух лепт, на добровольные даяния, как в этом случае, данные правила не распространялись. Так что, совершая свое действительно жертвенное даяние Богу, бедная вдова полностью доверилась Ему, уповая на то, что о ее нуждах позаботится Он Сам. Этот случай служит также прообразом принесения Христом в жертву Самого Себя, которое Он совершит, когда примет смерть на голгофском кресте.
diff --git a/mrk/12/intro.md b/mrk/12/intro.md
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+# Марк 12 Общее примечание
+
+## Структура и формат
+
+В некоторых переводах для удобства чтения каждая строка стихотворения помещается правее остальной части текста. Открытая Дословная Библия делает это со стихами 12:10-11, 36, которые являются словами из Ветхого Завета.
+
+## Важные речевые обороты в этой главе
+
+### Гипотетические ситуации
+
+Гипотетические ситуации - это теоретически возможные ситуации, которых на самом деле не было. Люди приводят эти ситуации в пример для того, чтобы лучше узнать, что их слушатели считают хорошим и плохим, или правильным и неправильным. (См: [[rc://*/ta/man/translate/figs-hypo]])
+
+## Ссылки:
+
+  * **[Мк.12:1 Notes](./01.md)**
+
+**[](../13/intro.md)**
diff --git a/mrk/13/01.md b/mrk/13/01.md
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+# Связующее утверждение:
+
+Когда они покидают храм, Иисус говорит своим ученикам, что произойдет в будущем с этим чудесным храмом, который построил Ирод Великий.
+
+# Когда Иисус выходил из храма, один из Его учеников сказал Ему: «Учитель! Посмотри какие камни и какие здания!»
+
+Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ· διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί - "И выходящему из храма (=И когда Он выходил из храма), говорит Ему один (из) учеников Его: "Учитель, посмотри, какие камни и какие строения"!
+
+εκπορευομένου (причастие) от ἐκπορεύομαι: выходить, уходить, удаляться, отправляться. С причастием: выходящий.
+
+Прил. ποταπός: какой, что за, какого рода.
+
+Сущ. λίΘος: камень.
+
+Сущ. οἰκοδομή: строение, созидание, здание; перен.: назидание.
+
+И когда Иисус выходил из храма (вероятно, в среду вечером на страстной неделе), то говорит Ему один из Его учеников (с чувством благоговения и восхищения, желая привлечь Его внимание): "Учитель! посмотри, какие камни и какие здания" (имея в виду величественность всех храмовых сооружений - как самого святилища, так и его многочисленных дворов, галерей, колоннад). Иерусалимский храм (сооружение которого было завершено лишь в 64 г. по Р. Х.) возводился правителями из династии Иродов, желавших не только завоевать этим любовь и признательность иудеев, но и оставить храм как памятник себе.
+
+Этот храм считался одним из чудес древнего мира. Он был построен из огромных белых камней, тщательно отесанных и отшлифованных и тонко декорированных золотыми украшениями. Его строения занимали около 1/6 части всей территории древнего Иерусалима. Для Иудеев не было ничего более ценного и великолепного, чем их храм.
diff --git a/mrk/13/02.md b/mrk/13/02.md
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+# Иисус сказал ему в ответ: «Видишь эти большие здания? Не останется здесь камня на камне. Всё это будет разрушено»
+
+καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ· βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ - "И/но Иисус сказал ему: "Видишь эти большие/огромные строения/сооружения? Нет, не будет оставлен здесь камень на камне, который нет не будет разрушен (=все будет разрушено)".
+
+Альт. перевод: "И сказал ему Иисус: «Ты видишь эти большие строения? Не останется камня на камне здесь– всё будет разрушено»" (пер. Кулакова).
+
+αφεθη̣ (пассивный залог) от ἀφίημι: оставлять, (от)пускать, отсылать, прощать, допускать, позволять. С пассивным залогом: не будет оставлено.
+
+λίθος ἐπὶ λίθον - "Камня на камне".
+
+καταλυθη̣ (пассивный залог) от καταλύω: перех.: разрушать, сносить, сокрушать, ниспровергать, свергать, упразднять, отменять.
+
+На слова ученика Иисус откликнулся пугающим предсказанием о том, что все это будет разрушено до основания, так что "не останется здесь камня на камне". Это предсказание Христа является как бы следствием осуждения Им иудеев за то, в частности, что неподобающе относились к храму (11:15-17 ср. с Иер. 7:11-14). Как во дни пророка Иеремии, так и теперь, Божий суд над Израилем за его вечное неповиновение выразится в разрушении чужеземцами их святыни, Иерусалимского Храма.
+
+Предсказание Иисуса исполнилось буквально, при жизни того же самого поколения. В 70 г., вопреки указаниям императора Тита Флавия, храм был сожжен, и тогда он отдал приказ своим солдатам сравнять с землей и весь город Иерусалим.
diff --git a/mrk/13/03.md b/mrk/13/03.md
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+# Связующее утверждение:
+
+Отвечая на вопросы учеников о разрушении храма и о том, что с ним должно произойти, Иисус говорит им, что будет происходить в будущем.
+
+# Когда Иисус сидел на Елеонской горе напротив храма, Пётр, Иаков, Иоанн и Андрей подошли и наедине у Него спросили:
+
+Καὶ καθημένου αὐτοῦ εἰς τὸ ὄρος τῶν ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα\* αὐτὸν κατ’ ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης καὶ Ἀνδρέας - "И сидящего Его (=И когда Он сидел) на горе Елеонской (=Олив), напротив (перед) храма, спрашивал\* Его отдельно Петр, Иаков, Иоанн и Андрей".
+
+* В поздних греч. рукописях здесь так: "спрашивали". καθημένου (причастие) от κάΘημαι: садиться, сидеть; перен. оставаться, жить, обитать, пребывать.
+
+Нар. κατέναντι: (на)против, прямо, навстречу, перед. Прил. ἴδιος: свой, собственный, частный, особый, своеобразный.
+
+Иисус с учениками перешел поток Кедрон, и они сели на горе Елеонской напротив храма. Гора Елеонская возвышается более чем на 1000 метров над уровнем моря, и только всего метров на 30 - над Иерусалимом. Город и храм раскинулись на запад от этой горы. Четверо учеников, которых Христос призвал первыми (1:16-20), спросили Его наедине (ср. Мк. 6:32).
diff --git a/mrk/13/04.md b/mrk/13/04.md
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+# «Скажи нам, когда это будет? И какой будет знак, когда это всё должно произойти?»
+
+εἰπὸν ἡμῖν, πότε ταῦτα ἔσται καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα - "Скажи нам, когда это будет и какое знамения (того), когда готовится это оканчиваться (= будет исполнено/окончено) всё"?
+
+Альт. перевод: "— Скажи нам, когда это будет? И как мы узнаем, что все это скоро свершится? Каким будет знак?" (СРП РБО).
+
+Сущ. σημεῖον: знамение, знак, признак. συντελεισθαι (пассивный залог) от συντελέω: 1. совершать, исполнять; 2. оканчивать, завершать.
+
+Они спрашивали Христа о времени и о признаках, когда Его предсказание о разрушении Иерусалимского храма осуществится. Только Марк называет их по именам. В Евангелии от Марка вопросы учеников часто предвосхищают очередное обращенное к ним поучение Иисуса Христа (4:10-32; 7:17-23; 9:11-13, 28-29; 10:10-12). Может быть, этот вопрос задал и Петр. Собственно, это был не один, а два вопроса: когда это будет? (разрушение храма - 13:2, и другие события) и какой признак, когда все это должно свершиться? (греческий глагол, переведенный как "совершиться", буквально означает "завершить до конца" - имеется в виду "век сей"; ср. ст. 7; Мф. 24:3).
+
+Зная только ветхозаветные пророчества (к примеру, Зах., 14), ученики думали, что между разрушением храма и событиями, связанными с концом "века" и вторым пришествием Сына Человеческого, не пройдет много времени. Возможно, они полагали, что разрушение Иерусалима и храма явится одним из событий "конца века" - перед установлением Мессианского Царства. И вот они хотели знать, когда именно это произойдет, и каковы будут видимые признаки того, что это надвигается.
diff --git a/mrk/13/05.md b/mrk/13/05.md
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+# Общая информация:
+
+Как "локальное" бедствие, надвигавшееся на Иерусалим, предвещало бедствия конца времен в мировом масштабе, так их предвещают и "локальные" бедствия "нынешнего века" - следующие одно за другим или происходящие одновременно. Поэтому то, что на этот счет сказал первым ученикам Христос, не теряет своей актуальности и по отношению ко всем Его последователям в будущем. Он начал с ответа на второй вопрос - относительно "признака" (4б); в 5:7 Он предостерегает учеников относительно "лжепризнаков" конца, предвидя (и предсказывая) горестные события на протяжении всего "этого века" (ст. 8-13). Затем Иисус говорит о некоем знаменательном событии, которому суждено предвосхитить начало беспрецедентных бедствий, и описывает Свое второе пришествие (ст. 14-27). После этого Он, в форме притчи (ст. 28-32), излагает ответ на первый из заданных Ему вопросов - о том, "когда это будет" (стих 4а).
+
+# Иисус начал говорить им: «Смотрите, чтобы никто не обманул вас
+
+Ὁ δὲ Ἰησοῦς \*ἤρξατο λέγειν αὐτοῖς\*· βλέπετε μή τις ὑμᾶς πλανήσῃ - "Иисус\* же начал говорить им\*: "Смотрите, чтобы никто вас не обманул/обольстил (не ввел в заблуждение)".
+
+*\*В поздних греч. рукописях выделенная через \*\* фраза даётся так: "отвечая им, начал говорить".
+
+Гл. βλέπω: видеть, смотреть, наблюдать, остерегаться. Гл. πλανάω: заставлять блуждать, уводить в сторону, сбивать с пути; перен. прельщать, обольщать.
+
+Берегитесь (или "будьте настороже") - этот призыв Христа к бдительности звучит на протяжении всей беседы (ст. 9, 23, 33; в ст. 35 употреблен другой глагол).
diff --git a/mrk/13/06.md b/mrk/13/06.md
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+# Потому что многие придут под Моим именем и будут говорить, что это Я, и многих обманут
+
+πολλοὶ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες ὅτι ἐγώ εἰμι, καὶ πολλοὺς πλανήσουσιν - "Многие придут под именем Моим, говоря, что:"Я есть", и многих обманут/введут в заблуждение".
+
+Альт. перевод: "Многие придут под именем Моим, говоря: "Я– Христос", и многих введут в заблуждение" (пер. Кулакова).
+
+πλανήσουσιν (будущее) от πλανάω: заставлять блуждать, уводить в сторону, сбивать с пути; перен. прельщать, обольщать.
+
+Прил. πολύς: многочисленный, большой, долгий, великий; как сущ.: множество.
+
+Иисус предостерегал учеников от "лжемессий": "Много их придет под именем Моим" (ср. ст. 22), говорил Он; они каждый раз будут появляться в кризисные времена, прикрываясь Его титулом и претендуя на Его власть, и будут утверждать, что "это Я" (буквально эго эйми - "Я есть"). То есть свои претензии на "божественность" эти люди станут выражать в "формуле" Божьего откровения о Себе (ср. 6:50; Исх. 3:14; Ин. 8:58). И многих такие лжемессии даже прельстят (Деян. 8:9-11).
diff --git a/mrk/13/07.md b/mrk/13/07.md
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+# Когда вы услышите о войнах и слухи о войне, не бойтесь. Это должно произойти, но это ещё не конец
+
+ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, ἀλλ’ οὔπω τὸ τέλος - "Когда же (вы) услышите (о) войнах и (о) слухах войн, не тревожьтесь/пугайтесь, надлежит (им) случиться. Но (это) еще не конец". Альт. перевод: "Когда же вы услышите о войнах и о нависших угрозах войны, пусть это вас не страшит! Всё так и должно на самом деле происходить. Но это еще не конец," (пер. Кулакова).
+
+Сущ. πόλεμος: война, сражение, брань; перен.: вражда.
+
+θροεισθε (пассивный залог) от Θροέω: страд.: ужасаться, смущаться. С пассивным залогом: быть напуганным.
+
+Сущ. τέλος: конец, окончание, завершение.
+
+Далее Иисус предупреждает учеников, чтобы те не истолковывали превратно такие современные им события, как войны и стихийные бедствия, т. е. не принимали их за признаки близкого конца света. Им не следует "ужасаться" и в панике бросать свою работу, свои дела, когда услышат о войнах, и до них дойдут тревожные слухи (буквально - "сообщения"). Ведь надлежит (по Божьему определению/замыслу - ср. 8:31; 13:10) этому быть.
+
+Из процесса осуществления высших Божьих целей не исключены и войны (как следствие упорного человеческого неповиновения и греха они допускаются Богом). Но это еще не конец "века сего". Ближайшая страшная война, которая потрясет всю Иудею и приведет к уничтожению Иерусалима и храма случится уже в 67-70 гг. и будет названа Иосифом Флавием "Иудейская Война".
diff --git a/mrk/13/08.md b/mrk/13/08.md
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+# Поднимется народ на народ и царство на царство. В разных местах будут землетрясения и голод. Это как начало мучений во время родов
+
+ἐγερθήσεται γὰρ ἔθνος ἐπ’ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, \*ἔσονται λιμοί\*· ἀρχὴ ὠδίνων ταῦτα - "Потому что будет поднят народ на народ и царство на царство. Будут замлетрясения по местам, \*будут голоды\*, начало родовых мук это".
+
+Выделенное через  в поздних греч. рукописях представлено так: "и будут голоды и потрясения".
+
+εγερθήσεται (пассивный залог) от ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. С пассивным залогом: будет поднят.
+
+Сущ. σεισμός: тряска, землетрясение, волнение (на море).
+
+Сущ. λιμοί (мн. ч.) от λιμός: глад, голод.
+
+Сущ. ὠδίν: боли или муки при родах; перен. мучение, терзание, боль.
+
+Затем Христос развивает эту мысль, поясняя ее: ведь восстанет народ на народ ("восстанет", поднимется - буквально здесь "будет поднят", подразумевается - Богом; ср. Ис. 19:2). Кроме того, будут землетрясения по местам и будут голоды. Все это будут Божьи суды, которые явятся началом болезней. (В англ. тексте Библии последняя фраза передана как "начало родовых мук".) Именно эти острые боли, предшествующие появлению новой жизни, - частый образ в Священном Писании судов Божьих (Ис. 13:6-8; 26:16-18; Иер. 22:20-33; Ос. 13:9-13; Мих. 4:9-10).
+
+Они, другими словами, - иносказательное изображение страданий, нарастающих по мере приближения Нового Века (его "рождения") - "века" Мессианского Царства. Подчеркнутое Иисусом "это еще не конец" (см. Мк. 13:7) и "это начало мучений" (13:8) предполагает наличие перед "концом" протяженного периода времени. Каждое поколение людей знает свои войны и свои стихийные бедствия. И все они совершаются по Божьему допущению, в границах Его замысла.
diff --git a/mrk/13/09.md b/mrk/13/09.md
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+# Общая информация:
+
+Словесная форма передачи этих предупреждений схожа во всех синоптических Евангелиях (ср. Мф. 10:17-22; Лк. 12:11-12); ключевым для них является слово "предавать" ("отдавать"). Очевидно Свои предостережения именно в этой форме Иисус повторял неоднократно не только на Елеонской горе. Ему важно было приучить учеников к мысли, что за их верность Ему их ожидают страдания.
+
+# Вы же смотрите за собой. Вас будут отдавать в суды и бить в синагогах. Из-за Меня вас поставят перед правителями и царями, чтобы вы свидетельствовали перед ними
+
+Βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς - "Смотрите же вы сами за собой. Будут предавать вас в синедрионы и в синагогах (где) вы будете биты, и при наместниках и царях будете поставлены из-за/за Меня для свидетельства им". Альт. перевод: "Смотрите, чтобы ничто не застигло вас врасплох: отдавать будут вас под суд, в синагогах будут бить вас и поставят за Меня пред правителями и царями, чтобы вы свидетельствовали им обо Мне," (пер. Кулакова).
+
+παραδώσουσιν (будущее) παραδίδωμι: отдавать, передавать, предавать; действ. прич. употребляется как сущ.: предатель. С будущим: будут предавать. Сущ. συνέδριον: 1. совет, судилище; : 2. синедрион (верховный совещательный орган в Иер., состоящий из 72 членов: первосвященников, книжников и старейшин, имеющий власть для решения религиозных и судебных вопросов).
+
+δαρήσεσθε (пассивный залог) от δέρω: драть, лупить, сечь, колотить, бить; в классической греч. лит-ре употр. в знач.сдирать кожу. С пассивным залогом: быть битым.
+
+Сущ. ἡγεμών: предводитель, глава, вождь, наместник, правитель.
+
+εἰς μαρτύριον αὐτοῖς - "Для свидетельства им". Или: чтобы им свидетельствовать (об Иисусе)".
+
+Иисус говорит Своим ученикам о том, что за верность Ему им придётся многое претерпеть от властьимущих: религиозно-политических властей Иудеи, в первую о
diff --git a/mrk/13/10.md b/mrk/13/10.md
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+# И сначала всем народам должна быть проповедана Радостная Весть
+
+καὶ εἰς πάντα τὰ ἔθνη πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον - "И во все народы сначала надлежит/должно, чтобы было возвещено/проповедано Евангелие".
+
+Нар. πρῶτον: во-первых, прежде всего, сперва. κηρυχθηναι (пассивный залог) от κηρύσσω: проповедовать, провозглашать, разглашать, возвещать. С пассивным залогом: быть возвещено.
+
+Гл. δεῖ: надлежать, быть необходимым (необходимо), быть должным (должно), быть нужным (нужно).
+
+Проповедуя Благую Весть, ученики не избегнут гонений, однако это не должно приводить их в отчаяние. Несмотря на сопротивление многих, проповедь Евангелия будет звучать в этом мире, ведь таковы предопределение и воля Бога. Ответственность же за это будет лежать на каждом из поколений, приходящих в мир (Рим. 1:5,8; 15:18-24; Кол. 1:6,23). Тем не менее, проповедь Евангелия в масштабах мира не означает и не гарантирует, что оно будет принято во всем мире прежде, чем наступит конец света (Мф. 25:31-46).
diff --git a/mrk/13/11.md b/mrk/13/11.md
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+# Когда вас будут предавать, не заботьтесь заранее о том, что говорить, и не обдумывайте это. Говорите то, что вам будет дано в тот момент, потому что не вы будете говорить, а Святой Дух
+
+καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλ᾽ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε· οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον. - "И когда будут вести вас предающие, не заботьтесь заранее, что вы сказали бы (=что вам сказать), но которое если будет дано в тот час, это говорите: не вы ведь есть говорящие, но Дух Святой".
+
+Гл. παραδίδωμι (прич./дееприч.): отдавать, передавать, предавать; действ. прич. употр. как сущ. предатель.
+
+Гл. προμεριμνάω: заранее заботиться, волноваться.
+
+Гл. δίδωμι (пассив): давать, отдавать, подавать, выдавать, раздавать, наделять, уступать, позволять.
+
+Когда же поведут учеников в суд и к гражданским властям (ст. 9) за проповедь Благой Вести, им не нужно будет заботиться наперед, что… говорить в свою защиту. Ведь в эти минуты Бог даст им нужные слова (Исх. 4:12; Иер. 1:9). Сам Дух Святой будет говорить через них, т. е. Он даст им произносить то, что нужно и когда нужно, и даст сверхъестественную смелость, несмотря на их естественный страх. Но Его помощь не будет означать непременного оправдания христианина светскими властями.
diff --git a/mrk/13/12.md b/mrk/13/12.md
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+++ b/mrk/13/12.md
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+# Брат предаст брата на смерть, и отец – своего ребёнка. Дети поднимутся против родителей и убьют
+
+их καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς· - "И предаст брат брата на смерть, и отец - ребёнка, и восстанут дети на родителей и умертвят их".
+
+Гл. ἐπανίστημι: воздвигать, вздымать; ср.з. восставать, подниматься против.
+
+Гл. Θανατόω: умерщвлять, убивать, предавать смерти.
+
+Противодействие и сопротивление будут оказываться христианам не только по "официальным каналам" (ст. 9, 11), но и со стороны близких родственников. Предаст же брат брата… отец детей… дети… родителей; они станут выдавать друг друга враждебно настроенным к христианам властям, порой обрекая предаваемых на смерть.
diff --git a/mrk/13/13.md b/mrk/13/13.md
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+# И все будут ненавидеть вас за Моё имя. Но тот, кто вытерпит до конца, будет спасён
+
+καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. - "и будете ненавидимы всеми из-за имени Моего. Выстоявший же до конца, этот будет спасён/спасётся".
+
+Гл. μισέω (пасс. прич./дееприч.): (воз)ненавидеть, гнушаться, питать отвращение.
+
+Гл. ὑπομένω (прич./дееприч.): 1. оставаться; 2. переносить, терпеть, выдерживать, претерпевать.
+
+Гл. σῴζω (пассив): 1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать.
+
+За имя Иисуса (т. е. за преданность Ему) они будут ненавидимы всеми (людьми) - не только властями и родственниками (Фил. 1:29; 3:11; Кол. 1:24; 1Пет. 4:16). Но тот, кто устоит и сохранит верность Иисусу Христу (Мк. 8:35) и Благой Вести ("претерпевший же до конца" - в значении "тот, кто выдержит всё (ср. Ин. 13:1; Евр. 9:27-28) и не изменит Христу до конца своей жизни") спасётся (ср. Мк. 8:35; 10:26-27).
+
+Такой "спасённый" познает Божье спасение в его последней форме: он будет прославлен (в ином смысле глагол "спасаться" употреблён в 13:20; ср. его употребление в Евр. 9:27-28). Стойкость - это результат и внешнее проявление, а не причина истинной духовности (Рим. 8:29-30; 1Ин. 2:19). Тот, кто действительно спасен благодатью по вере (Еф. 2:8-10), выстоит "до конца" и примет спасение во всей его полноте. Эти слова предупреждения обретали особое звучание, будучи обращены Марком к его римским читателям, - ведь они уже непосредственно столкнулись с угрозой гонений за Христа. Однако и страдание легче переносить, если воспринимать его в контексте Божьего замысла по "евангелизации" мира и воздаяния каждому, живущему в нём, по заслугам (ср. толкование на Мф. 24:13).
diff --git a/mrk/13/14.md b/mrk/13/14.md
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+# Общая информация:
+
+Некоторые богословы считают, что в этом разделе описаны только те события, которые происходили в хаосе месяцев и дней, предшествовавших падению Иерусалима (66-70 гг. по Р. Х.). Другие же относят их исключительно к периоду великой скорби при конце "века". Но ряд деталей говорит о том, что здесь Иисус имел в виду и то и другое (ср. Мф. 24:15-16,29-31; Лк. 21:20-28). Завоевание Иерусалима римлянами - богословски, а не хронологически - увязывается Им с событиями конца времен (ср. Дан. 9:26-27; Лк. 21:24). Роль "связующего звена" между исторической и эсхатологической перспективами играет фраза в Мк. 13:14 (во всей глубине ее смысла) "Когда же увидите мерзость запустения…" (ср. с Дан. 11:31 и Дан. 9:27 и 12:11). Итак, "ближайшие" события ("суды") предвещают события более "отдаленные", а именно те, которые произойдут в конце времен.
+
+# Когда увидите, что мерзость запустения, о которой говорил пророк Даниил, стоит там, где она не должна быть, – тот, кто читал об этом, пусть поймёт – тогда те, кто находится в Иудее, пусть бегут в горы
+
+Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα* ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, - "Когда же увидите мерзость опустошения, стоящую где не надлежит, читающий пусть понимает, тогда те, которые в Иудее, пусть бегут в горы,"
+
+* В поздних греч. рукописях так: "сказанную Даниилом пророком, стоящую".
+
+Возм. понимание и перевод: "Но когда увидите "кощунственную мерзость" там, где ей быть не должно (пусть тот, кто читает, поймет!), — тогда те, кто в Иудее, пусть бегут в горы;" (СРП РБО).
+
+Сущ. βδέλυγμα: мерзость, гнусность, скверна, гадость; то, что вызывает отвращение.
+
+Сущ. ἐρήμωσις: опустошение, запустение, разорение.
+
+"Мерзость запустения", реченная пророком Даниилом (Дан. 9:27; 11:31; 12:11; сравните Матф. 24:15), будет установлена там, где не должно (намек на храмовое святилище). Указание более явное было бы небезопасно для читателей Марка. Его читающий да разумеет служило "декодированию сигнала", побуждая "читающих" осознать значение слов Христа в ветхозаветном контексте (Дан. 9:25-27). Словом "мерзость" обозначалось языческое идолопоклонство со всеми его ритуалами (Втор. 29:16-18; 4-Цар. 16:3-4; 23:12-14; Иез. 8:9-18). А словосочетание "мерзость запустения" подразумевало, что присутствие в храме некоего недопустимого лица или объекта языческого поклонения - настолько отвратительно, что из-за этого храм будет оставлен, "запустеет". Исторически первым исполнением Даниилова пророчества (Дан. 11:31-32) явилось осквернение храма в 167 году до н.э.
diff --git a/mrk/13/15.md b/mrk/13/15.md
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+# Тот, кто на крыше, пусть не спускается в дом и не заходит взять из него что-либо
+
+ὁ [δὲ] ἐπὶ τοῦ δώματος μὴ καταβάτω\* μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ, - "Тот [же], кто на крыше пусть не сойдёт\* и пусть не войдёт взять что-нибудь из дома его".
+
+* В поздних греч. рукописях здесь добавление: "в дом".
+
+# Тот, кто на крыше
+
+Крыши домов, где жил Иисус, были плоскими, и люди могли стоять на них.
+
+Далее следует предупреждение Иисуса, чтобы люди, застигнутые этими обстоятельствами врасплох, бежали в горы прямо оттуда, где будут в тот момент находиться (на крыше/кровле ли, в поле ли), не заходя в дом, чтобы взять свои пожитки.
diff --git a/mrk/13/16.md b/mrk/13/16.md
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+# не спускается
+
+# Тот, кто в поле, пусть не возвращается, чтобы забрать свою одежду
+
+καὶ ὁ εἰς τὸν ἀγρὸν μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ - "И тот, кто в поле пусть не возвратится назад взять одежду его (=свою)".
+
+Гл. ἐπιστρέφω: поворачивать, возвращать; ср. з. поворачиваться, обращаться, возвращаться.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+См. также прим. к ст. 15.
diff --git a/mrk/13/17.md b/mrk/13/17.md
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+# В те дни горе беременным и тем, кто кормит грудью
+
+οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις - "Увы/горе же в утробе имеющим и кормящим грудью в те дни".
+
+Междометие οὐαί: горе!; возглас скорби.
+
+Гл. Θηλάζω: 1. перех.: кормить грудью, питать сосцами; 2. неперех.: питаться сосцами или грудью.
+
+ἐν γαστρὶ ἐχούσαις - "В утробе имеющие", или: "Носящие во чреве".
diff --git a/mrk/13/18.md b/mrk/13/18.md
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@@ -0,0 +1,9 @@
+# Молитесь, чтобы ваше бегство не случилось зимой
+
+προσεύχεσθε δὲ ἵνα μὴ γένηται\* χειμῶνος - "Молитесь же, чтобы не случилось\* (это) зимой (в непогоду)".
+
+* В поздних греч. рукописях добавление: "бегство ваше".
+
+Гл. προσεύχομαι: молиться, обращаться с молитвой. Сущ. χειμών: 1. ненастье, буря, непогода; 2. зима.
+
+Иисус выражает особое сострадание беременным и кормящим матерям, которым придется уходить в таких тяжелых обстоятельствах, и призывает учеников молиться, чтобы это бегство не произошло… зимой, в дождливый сезон, когда сильно вода в реках поднимается, затрудняя их переход вброд.
diff --git a/mrk/13/19.md b/mrk/13/19.md
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+++ b/mrk/13/19.md
@@ -0,0 +1,13 @@
+# Потому что в те дни будут такие бедствия, каких ещё не было от сотворения Богом мира до этого времени, и никогда больше не будет.
+
+ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλῖψις οἵα οὐ γέγονεν τοιαύτη ἀπ’ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται - "Будут потому что (в) дни те бедствие, какое (еще) не случалось таковое от начала создания (творения), которое создал Бог до ныне, и нет, (уже) не случится".
+
+Альт. перевод: "Ибо это будет время бедствия, какого доныне не было еще с того дня, как сотворил Бог мир, и впредь не будет" (пер. Кулакова).
+
+Сущ. Θλῖψις: притеснение, гнет, скорбь, мучение, бедствие.
+
+Сущ. κτίσις: 1. создание, творение, основ(ыв)ание, устроение; 2. творение, тварь; 3. начальство, власть. Гл. κτίζω: (со)творить, создавать.
+
+Причина столь поспешного бегства будет весьма настоятельной: в те дни будет такая беда, какой не было от начала творения… (и впредь не будет). Ссылка на "беспрецедентность" этой скорби не может быть приурочена только к дням разрушения Иерусалима, несмотря на то, что и тогда на долю его жителей выпали кошмарные страдания (см. "Иудейские войны" Иосифа Флавия). Иисус смотрел далеко вперед за пределы 70-го г. и "видел" последние события великой скорби (Откр. 7:14), которые будут предшествовать Его возвращению на землю.
+
+В пользу такого понимания говорит следующее: а) Мк. 13:19 перекликается с Дан. 12:1, где речь идет о последнем времени; б) словами "такая скорбь/беда, какой… не будет" Иисус свидетельствовал о том, что после этого настолько страшных обстоятельств уже больше никогда не будет: в) фраза "в те дни" относится как к "ближайшему", так и к "отдаленному" будущему (ср. Мк. 13:17, 19-20, 24 с Иер. 3:16, 18; 33:14-16; Иоил. 3:1); г) и в том и в другом случае "тем дням" будет положен предел (Мк. 13:20).
diff --git a/mrk/13/20.md b/mrk/13/20.md
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+++ b/mrk/13/20.md
@@ -0,0 +1,11 @@
+# И если бы Господь не сократил те дни, то никто не смог бы спастись. Но Он сократил те дни ради избранных, которых избрал
+
+καὶ εἰ μὴ ἐκολόβωσεν κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ· ἀλλὰ διὰ τοὺς ἐκλεκτοὺς οὓς ἐξελέξατο ἐκολόβωσεν τὰς ἡμέρας - "И если (бы) не сократил Господь эте дни, не была (бы) спасена каждая (=никакая) плоть. Но из-за избранных, которых Он избрал, Он сократил эти дни".
+
+Гл. σῴζω (пассив): 1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать.
+
+Сущ. σάρξ: плоть (1. мясо; 2. тело, труп; 3. человеческая греховная природа).
+
+Прил. ἐκλεκτός: избранный, отобранный. *В этом стихе также используется однокоренной этому слову глагол (выбирать [для себя]).
+
+И если бы Господь (Бог Яхве - ср. 12:29) не вынес заранее Своего решения сократить те дни (в значении "положить им определенный предел"), то не спаслась бы от физической смерти (в отличие от "спасения", о котором идет речь в 13:13) никакая плоть. Однако Бог "сократит" продолжительность дней великой скорби ради Своих избранных, которых Он изберет в те дни и искупит для Себя (Деян. 13:48). Хотя все это в каком-то смысле и в известных масштабах произошло и в 70-м г., сами язык и построение этого стиха наводят на мысль о непосредственном Божьем вмешательстве в "суды", которые будут происходить (и это - несомненный признак конца времен; см. Откр. 16:1).
diff --git a/mrk/13/21.md b/mrk/13/21.md
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--- /dev/null
+++ b/mrk/13/21.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+В стихе 21 Иисус дает повеление, и в 22 он объясняет причину этого повеления. Это можно переупорядочить друг с другом, как это сделано в Открытой Смысловой Библии.
+
+# Тогда, если кто-нибудь вам скажет: "Здесь Христос!" или: "Он там!" – не верьте
+
+Καὶ τότε ἐάν τις ὑμῖν εἴπῃ· ἴδε ὧδε ὁ χριστός\*, ἴδε ἐκεῖ, μὴ πιστεύετε - "И тогда если кто-нибудь вам скажет: "Вот/посмотри здесь Христос\* (=Мессия), вот/посмотри - там (Он)", не верьте".
+
+* В поздних греч. рукописях здесь добавление: "или".
+
+Тогда (в "те дни"; ср. ст. 26-27), если кто-нибудь станет утверждать, что Христос (Мессия) находится здесь или там, Его ученики не должны этому верить.
diff --git a/mrk/13/22.md b/mrk/13/22.md
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index 00000000..dd7303a0
--- /dev/null
+++ b/mrk/13/22.md
@@ -0,0 +1,21 @@
+# Потому что поднимутся лжехристы и лжепророки, будут показывать чудеса и знаки, чтобы, если возможно, обмануть и избранных
+
+ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν, εἰ δυνατόν\*, τοὺς ἐκλεκτούς - "будут подняты ведь лжехристы (лжемессии) и лжепророки и дадут/явят знамения и чудеса, чтобы обманывать (=для обмана), если возможно\*, и избранных".
+
+* В поздних греч. рукописях здесь добавление: "и".
+
+εγερθήσονται (пассивный залог) от ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. С пассивным залогом: будут подняты.
+
+Сущ. ψευδόχριστος: лжехристос.
+
+Сущ. ψευδοπροφήτης: лжепророк.
+
+Сущ. σημεῖον: знамение, знак, признак.
+
+Сущ. τέρας: чудо, диво.
+
+Гл. ἀποπλανάω: уводить в сторону, отклонять; страд.: отклоняться.
+
+Прил. ἐκλεκτός: избранный, отобранный.
+
+Иисус объяснил, что явится много лжехристов (лжемессий - ср. ст. 6) и лжепророков, которые будут совершать знамения и чудеса в подтверждение своих притязаний. Их цель будет сбить с толку (прельстить) даже избранных, т. е. верующих в истинного Мессию. Фраза "если возможно" говорит о том, что их попыткам далеко не всегда будет сопутствовать успех.
diff --git a/mrk/13/23.md b/mrk/13/23.md
new file mode 100644
index 00000000..627c9b6b
--- /dev/null
+++ b/mrk/13/23.md
@@ -0,0 +1,15 @@
+# Но вы будьте внимательны. Я вас предупредил
+
+ὑμεῖς δὲ βλέπετε\*· προείρηκα ὑμῖν πάντα. - "Вы же смотрите\*, Я предрёк вам всё".
+
+* В поздних греч. рукописях добавление: "вот".
+
+Гл. βλέπω: видеть, смотреть.
+
+Гл. προερέω: 1. предрекать, предсказывать, говорить наперед, возвещать или объявлять наперед; 2. говорить прежде, предвозвещать или объявлять прежде.
+
+Иисус призывает Своих учеников: "Вы же берегитесь"! (ср. ст. 5, 9), т. е. будьте бдительны в те страшные времена.
+
+# Я вас предупредил
+
+Иисус сказал им все это, чтобы предупредить их. Альтернативный перевод: «Я сказал вам всё это заранее, чтобы предупредить вас».
diff --git a/mrk/13/24.md b/mrk/13/24.md
new file mode 100644
index 00000000..b357d15b
--- /dev/null
+++ b/mrk/13/24.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Иисус цитирует Ис. 13:10, 34:4 и Иоиль 2:10, хотя в точности не цитирует ни один из этих стихов.
+
+# В те дни, после тех бедствий, солнце померкнет, луна не будет светить
+
+Ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, - "Но в те дни после бедствия того солнце померкнет/будет помрачено, и луна не даст свет её (=свой)."
+
+Альт. перевод: "В те дни, после той скорби, "солнце померкнет, луна не даст света," (СРП РБО).
+
+Словом "Но" появлению "лжемессий" (ст. 22) противопоставляется драматическое явление в те дни (ст. 19-20; ср. Иоил. 2:28-32), после той скорби (13:19), истинного Мессии. Эти стихи связаны со стихами 14-23. Но если бы в них подразумевались только события, имевшие место в 70-м г., то Иисус Христос должен был бы возвратиться вскоре после этого. То, что этого не произошло, подтверждает, что сказанное в стихах 14-23 относится как к разрушению Иерусалима, так и к будущим событиям периода великой скорби.
diff --git a/mrk/13/25.md b/mrk/13/25.md
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index 00000000..a1893939
--- /dev/null
+++ b/mrk/13/25.md
@@ -0,0 +1,9 @@
+# Общие замечания:
+
+Иисус продолжает цитировать Ис. 13:10 и 34:4 и Иоиль 2:10, хотя в точности не цитирует ни один из этих стихов.
+
+# Звёзды упадут с неба и небесные силы пошатнутся
+
+Многие космические катаклизмы с "участием" солнца… луны и звезд предварят возвращение Христа на землю.
+
+Перед нами - впечатляющая картина катастрофических изменений в физической вселенной. Последнее Его утверждение: и силы небесные поколеблются могут относиться к а) физическим законам, управляющим движением "материальных" небесных тел, которые будут нарушены, или б) духовным силам зла, контролируемым сатаною, которые будут сильно "потревожены" этими событиями. Предпочтительна первая точка зрения.
diff --git a/mrk/13/26.md b/mrk/13/26.md
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--- /dev/null
+++ b/mrk/13/26.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Иисус цитирует Дан. 7:13.
+
+# Тогда увидят, что Сын Человеческий идёт на облаках с великой силой и славой
+
+καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης - "И тогда увидят Сына Человеческого приходящего/грядущего в облаках с силой многой и славой".
+
+Гл. όψονται от гл. ὀπτάνομαι: ср. з.: являться, показываться, давать себя увидеть.
+
+ερχόμενον (причастие) от ἔρχομαι: приходить, идти. С причастием: грядущего.
+
+Сущ. δύναμις: сила, мощь, крепость, могущество.
+
+Сущ. δόξα: 1. блеск, сияние, яркость, 2. слава, честь, величие; возм. мн. ч. обозн. ангелы ( Иуд. 1:8 и 2Пeт. 2:10).
+
+Тогда (когда произойдут только что упомянутые космические явления) люди, живущие на земле, увидят Сына Человеческого (ср. 8:31, 38), грядущего на облаках или "с облаками", "Облака небесные" символизируют Божье присутствие (9:7; Исх. 19:9; Пс. 96:1-2; Дан. 7:13; Мф. 24:30б). Он явит великую силу, и взору наблюдающих откроется небесная Его слава (ср. Зах. 14:1-7).
+
+Речь идет о видимом, личном, возвращении Христа в теле - как прославленного Сына Человеческого (Деян. 1:11; Откр. 1:7; 19:11-16). Иисус описал его в знакомой, но трудной для понимания, терминологии, заимствованной из Дан. 7:13-14. Так или иначе, Его триумфальное возвращение в этот материальный мир положит конец "таинственности", облекающей сегодня Царство Божье (ср. толкование на Мк. 1:15; 4:13-23).
diff --git a/mrk/13/27.md b/mrk/13/27.md
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--- /dev/null
+++ b/mrk/13/27.md
@@ -0,0 +1,9 @@
+# Он пошлёт Своих ангелов и соберёт Своих избранных с четырёх сторон, от края земли до края неба
+
+καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ] ἐκ τῶν τεσσάρων ἀνέμων ἀπ’ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ - "И тогда (Он) пошлет ангелов и соберет избранных [Его], от/из четырех ветров (сторон), от края земли до края неба".
+
+Альт. перевод: "и тогда пошлет Он ангелов и соберет избранных Своих со всех концов: от края земли и до края небес" (пер. Кулакова).
+
+В то самое время (тогда) Сын Человеческий пошлет Ангелов (Своих) и соберет избранных Своих от четырех ветров (т. е. со всех "четырех сторон света", иначе, людей, живущих по всему миру, как это подтверждается последней фразой ст. 27). Никто из "избранных" не останется незамеченным. Хотя прямо здесь об этом не сказано, но под ними, видимо, подразумеваются и воскресшие ветхозаветные святые и верующие, замученные в дни великой скорби (ср. Дан. 12:2; Откр. 6:9-11; 20:4). О "неизбранных" тут ничего не говорится (2Фес. 1:6-10; Откр. 20:11-15). В Ветхом Завете неоднократно сказано о Том, что Бог вновь соберет из всех стран рассеянных там иудеев - с тем, чтобы в Палестине они обрели национальное (как народ) и духовное единство (Втор. 30:3-6; Ис. 11:12; Иер. 31:7-9; Иез. 11:16-17; 20:33-35, 41).
+
+Во второе пришествие Христа они вновь будут собраны вокруг победоносного Сына Человеческого - для того, чтобы претерпеть суд, обрести себя в качестве единого народа и быть искупленными (Ис. 59:20-21; Иез. 20:33-44; Зах. 13:8-9; Рим. 11:25-27). Также и язычники предстанут пред Ним (Иоил. 3:2), и Он как Пастырь отделит "овец" (избранных) от "козлов" (Мф. 25:31-46). А затем искупленные иудеи и язычники войдут в (Тысячелетнее) Царство, которое Христос установит на земле, в своих новых физических телах (Ис. 2:2-4; Дан. 7:13-14; Мих. 4:1-5; Зах. 14:8-11, 16-21).
diff --git a/mrk/13/28.md b/mrk/13/28.md
new file mode 100644
index 00000000..52de4fd2
--- /dev/null
+++ b/mrk/13/28.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Иисус приводит здесь две короткие притчи, чтобы напомнить людям, что они знают, когда произойдет то, что он объяснял.
+
+# Пусть для вас будет примером дерево, на котором растёт инжир: когда его ветви становятся мягкими и пускают листья, то вы понимаете, что лето уже скоро
+
+Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν· - "От смоковницы же изучите/усвойте пример: когда уже ветвь её мягкой (с)делается и будет выращивать/произрастит листья, узнаёте, что близко лето есть".
+
+Альт. перевод: "Пускай вам примером будет смоковница: когда ветвь ее набухает и распускаются листья, знаете вы, что близко лето" (СРП РБО).
+
+Сущ. παραβολή: сопоставление, сравнение, образ, подобие, притча, присловье (поговорка), предзнаменование.
+
+Сущ. κλάδος: ветвь, побег.
+
+Прил. ἁπαλός: нежный, мягкий (как молодые побеги на фиговом дереве).
+
+Смоковница упоминается здесь потому, что в Палестине, где большую часть деревьев составляли вечнозеленые растения, дубы или оливы, приток сока к ветвям смоковницы и появление на ней листьев были верным признаком завершения зимы. Первым вопросом учеников (ст. 4а) было: "Когда это будет"? Отвечая на него, Иисус предлагает им взять пример со смоковницы (фигового дерева).
+
+Хотя иногда фиговое дерево служит в Писании символом Израиля (11:14), в данном случае Иисус употребил этот образ в ином смысле (у Луки в 21:29 добавлено "и все деревья"). В отличие от большинства других деревьев, растущих в Палестине, смоковница теряет листья на зиму и зацветает поздней весной. Итак, когда бы ни сделались мягкими сухие и ломкие "зимние" ветки этого дерева - благодаря поднимающимся по ним жизненным сокам начали бы появляться на них листья, наблюдающие знают, что зима миновала, и лето уже не за горами.
diff --git a/mrk/13/29.md b/mrk/13/29.md
new file mode 100644
index 00000000..b9f3844a
--- /dev/null
+++ b/mrk/13/29.md
@@ -0,0 +1,7 @@
+# Так и вы, когда увидите, что всё исполняется, знайте, что это близко, у дверей
+
+οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις - "Так и вы, когда увидите это случающимся, знайте, что близко есть (это) у дверей".
+
+γινόμενα (причастие) от γίνομαι: 1. быть, становиться; 2. рождаться; 3. происходить, совершаться; 4. наступать, приходить. С причастием: происходящий. Нар. ἐγγύς: близко, недалеко, скоро.
+
+Так и ученики Христа (в отличие от других людей), когда бы ни увидели, что осуществляется все то, о чем речь шла выше, в стихах 14-23, должны знать, что надвигается неизбежный кризис, что он близко, при дверях.
diff --git a/mrk/13/30.md b/mrk/13/30.md
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+++ b/mrk/13/30.md
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+# Говорю вам истину: ещё не пройдёт это поколение, как всё это исполнится
+
+Ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη μέχρις οὗ ταῦτα πάντα γένηται - "Истинно (букв.: Аминь) говорю вам, что нет, не пройдет/исчезнет поколение это, пока это всё (не) случится/исполнится".
+
+Альт. перевод: "Верно вам говорю: поколение это еще не сменится, как все уже сбудется" (СРП РБО).
+
+παρέλθη̣ (пассивный залог) от παρέρχομαι: 1. проходить, миновать; перен. прейти, кончаться; 2. приходить. С пассивным залогом: будет пройден.
+
+Нар. μέχρι: до, вплоть до, до тех пор как, пока, доколе; в вопр. до каких пор.
+
+Начав с торжественного заверения "Истинно говорю вам…", Иисус затем заявляет: не пройдет поколение/род это (в греческом тексте подчеркнутое "двойное" отрицание), как все это (ср. ст. 4б, 29) будет/исполнится".
+
+Слово "поколение/род" может быть понято как в значении одного поколения людей, живущих в данное время (ср. с 8:12,38; 9:19), так и в значении сообщества людей, происходящих от одного общего предка (ср. Мф. 23:36).
+
+В данном контексте его следует, по-видимому, понимать и в том и в другом смысле. Итак, здесь "род/поколение сей" означает: а) иудеев, современников Иисуса Христа, которые несколько десятилетий спустя стали очевидцами разрушения Иерусалима, и б) иудеев, которые будут жить в дни Великой скорби и станут очевидцами "конца века".
diff --git a/mrk/13/31.md b/mrk/13/31.md
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+++ b/mrk/13/31.md
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+# Небо и земля исчезнут, но Мои слова не исчезнут
+
+ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. - "Небо и земля пройдут/исчезнут, слова же Мои нет, не пройдут/исчезнут". Гл. παρέρχομαι: проходить, миновать; перен. прейти, кончаться. Заверение Иисуса здесь служит гарантией исполнения Его пророчества (ст. 30).
+
+Нынешняя вселенная придет к своему катастрофическому концу (2Пет. 3:7,10-13), но слова Иисуса, включая и данное предсказание, никогда не пройдут бесследно (ср. Мк. 13:2) - в том смысле, что не утратят своего пророческого характера, пока не исполнятся полностью. Верное в отношении Божьих слов (Ис. 40:6-8; 55:11) верно и в отношении слов Иисуса, потому что Он - Бог.
diff --git a/mrk/13/32.md b/mrk/13/32.md
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+++ b/mrk/13/32.md
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+# Но когда придёт тот день или час, никто не знает: ни небесные ангелы, ни Сын. Знает только Отец
+
+Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ. - "О дне же том или часе никто не знает: ни ангелы в небе, ни Сын, если не Отец (=только Отец)".
+
+Хотя некоторые сумеют распознать приближение критических событий (ст. 28-29), но в точности никто не знает "о дне… или часе" (ст. 33), когда это наступит, - только Отец Небесный. Не знают этого ни ангелы (1Пет. 1:12), ни даже Сын. Эта прямая констатация Иисусом ограниченности Его познаний подтверждает Его человеческую природу. Добровольно воплотившись в человеческое тело, Иисус принял и связанные с этим "ограничения", включая и ограниченность познаний (Деян. 1:7), - в Своем подчинении воле Отца (Ин. 4:34).
+
+С другой стороны, Иисус употребил здесь применительно к Себе титул "Сына" (у Марка только тут!) вместо более привычного "Сын Человеческий", подчеркивая тем Свои божественность и "сыновство" (ср. Мк. 8:38). Важно вместе с тем отметить, что о присущих Ему божественных атрибутах Он говорит только в соответствии с волей Отца (Ин. 8:28-29). Слова "о дне… или часе" обычно понимаются как ссылка на второе пришествие Сына Человеческого (Мк. 13:26). Но оно явится завершением целой серии предшествующих ему событий. "Тот день" - в свете ветхозаветного и данного контекстов (ст. 14, 29-30) - предпочтительно понимать как "день Господень". Это богословское понятие охватывает некий период времени, включающий в себя события Великой скорби, второе пришествие и Тысячелетнее Царство (Ис. 2:12-22; Иер. 30:7-9; Иоил. 2:28-32; Ам. 9:11; Соф. 3:11-20; Зах. 12-14). "День Господень" начнется внезапно и неожиданно (1Фес. 5:2), и о первоначальном моменте его наступления знает лишь Отец Небесный.
diff --git a/mrk/13/33.md b/mrk/13/33.md
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+++ b/mrk/13/33.md
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+# Смотрите, будьте готовы, потому что не знаете, когда наступит это время
+
+Βλέπετε, ἀγρυπνεῖτε*· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν - "Смотрите, бодрствуйте, не знаете ведь, когда срок/время есть".
+
+* В поздних греч. рукописях здесь добавление: "и молитесь".
+
+Гл. ἀγρυπνέω: не спать, бодрствовать; перен. быть бдительным, внимательным.
+
+Сущ. καιρός: время, срок.
+
+Смотрите, бодрствуйте (молитесь) - призывает Иисус в связи с вышеизложенным. Ученики, зная признаки Дня Господня, не должны были думать, что знают обо всём наперёд и могут "расслабиться". Христос призывает их быть всегда наготове, всегда ожидать исполнения Его слов. Для этого Иисус расскажет им притчу (см. ст. 34 и далее).
diff --git a/mrk/13/34.md b/mrk/13/34.md
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+++ b/mrk/13/34.md
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+# Это как человек, который перед тем, как оставить свой дом и отправиться в путь, дал власть своим слугам и каждому своё дело. А человеку, который охраняет ворота, приказал всегда быть готовым
+
+Ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν\* ἑκάστῳ τὸ ἔργον αὐτοῦ καὶ τῷ θυρωρῷ ἐνετείλατο ἵνα γρηγορῇ - "Как человек в отъезде (=который отъезжая) оставивший дом его и давший рабам его власть\*, каждому дело его, и привратнику приказал, чтобы бодрствовал".
+
+* В поздних рукописях здесь добавление: "и".
+
+Прил. ἀπόδημος: отошедший в дальний путь или в дальнюю страну, находящийся или путешествующий в чужих краях.
+
+αφεις (причастие) от ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Сущ. ἐξουσία: возможность или свобода (делать что-либо), власть, право, сила.
+
+Сущ. Θυρωρός: привратник, привратница, придверница.
+
+Гл. γρηγορέω: бодрствовать, быть бдительным или настороженным.
+
+Притчу об ушедшем хозяине дома записал только Марк. В ней подчеркивается призыв к постоянному "бодрствованию", которое понимается как верное и неустанное исполнение порученного дела (Мф. 25:14-30; Лк. 19:11-27). Перед тем, как отправиться в путь, хозяин возложил на всех своих слуг ответственность (в русском тексте - "власть") за исполнение порученного им каждому из них дела и приказал привратнику бодрствовать.
diff --git a/mrk/13/35.md b/mrk/13/35.md
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+++ b/mrk/13/35.md
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+# Так и вы будьте всегда готовы, потому что не знаете, когда вернётся хозяин дома: может вечером, а может в полночь, может с пением петухов, а может утром
+
+γρηγορεῖτε οὖν· οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ ἢ μεσονύκτιον ἢ\* ἀλεκτοροφωνίας ἢ πρωΐ - "Итак, бодрствуйте, не знаете ведь, когда Господь домой приходит, или\* поздно (вечером), или посреди ночи/в полночь, или (с) пением петухов, или рано утром.
+
+Нар. ὀψέ: 1. поздно (вечером); 2. после, по прошествии.
+
+Прил. μεσονύκτιον: полуночный; как сущ.: полночь. Сущ. ἀλεκτοροφωνία: пение петухов (совпадало с третьей стражей ночи, с 12 до 3 часов ночи).
+
+Нар. πρωΐ: рано утром, рано, поутру.
+
+Иисус подразумевал в этой притче Своих учеников (ст. 35-37), не делая разницы между "привратником" и остальными слугами. "Бодрствовать", замечая духовные опасности и не упуская благоприятных в духовном смысле возможностей (ст. 5-13), должны были они все - ведь никто не знает, когда придет хозяин дома, т. е. Сам Иисус Христос.
+
+# Бодрствуйте
+
+См. прим. к ст. 34.
diff --git a/mrk/13/36.md b/mrk/13/36.md
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+++ b/mrk/13/36.md
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+# И когда внезапно вернётся, пусть не найдёт вас спящими
+
+μὴ ἐλθὼν ἐξαίφνης εὕρῃ ὑμᾶς καθεύδοντας. - "придя внезапно (=чтобы придя внезапно), (чтобы Он) не нашёл вас спящими".
+
+Альт. перевод: "Как бы он, придя внезапно, не застал вас спящими" (пер. Кулакова).
+
+"Ночь" - это условное название периода Его отсутствия (сравните Рим. 13:11-14). Он может возвратиться в любое время, и на страже надо быть всегда, чтобы придя внезапно, Он не застал Своих слуг спящими (в состоянии духовной расслабленности, нерадивости).
+
+Ответственность в этом плане возлагалась Христом не только на двенадцать апостолов, но и на каждого верующего в каждом поколении "века сего". Четыре периода "ночи" или "ночных страж" даны здесь по римскому времяисчислению. Вечер длился с 6 до 9 часов, полночь - с 9 до 12, пение петухов соответствовало отрезку времени с 12 до 3 часов утра, и поутру - времени от 3 часов до 6 утра. Римская система отличалась от иудейской, согласно которой ночь делилась на три части. Марк прибег к римской системе ради удобства своих читателей (ср. 6:48).
diff --git a/mrk/13/37.md b/mrk/13/37.md
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+++ b/mrk/13/37.md
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+# То, что Я вам говорю, говорю и всем: будьте готовы»
+
+ὃ δὲ ὑμῖν λέγω πᾶσιν λέγω, γρηγορεῖτε - "Которое (=что) же вам говорю - всем говорю, бодрствуйте".
+
+Гл. γρηγορέω: бодрствовать, быть бдительным или настороженным.
+
+Иисус подчеркивает, что его призыв обращён ко всем, а не только к двенадцати ученикам. Все те, кто следуют за Ним, должны прислушаться к Его словам и ожидать наступления Дня Господня.
diff --git a/mrk/13/intro.md b/mrk/13/intro.md
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+++ b/mrk/13/intro.md
@@ -0,0 +1,17 @@
+# Марк 13 Общее примечание
+
+## Структура и формат
+
+В некоторых переводах для удобства чтения каждая строка стихотворения помещается правее остальной части текста. Открытая Дословная Библия делает это со стихами 13:24-25, которые являются словами из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+### Возвращение Христа
+
+Иисус много говорил о том, что произойдёт до его возвращения ([Мк 13:6-37](https://v-mast.com/events/translator-tn/06.md)). Он сказал своим последователям, что с миром произойдёт много ужасного, и что с ними случится много плохого до его возвращения, но они должны были быть готовы к тому, что он вернётся в любое время.
+
+## Ссылки:
+
+  * **[Mк 13:1 Notes](./01.md)**
+
+**[](../14/intro.md)**
diff --git a/mrk/14/01.md b/mrk/14/01.md
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+++ b/mrk/14/01.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Всего за два дня до Пасхи главные священники и книжники тайно замышляют убить Иисуса.
+
+# До праздника Пасхи и пресных хлебов оставалось два дня. Первосвященники и книжники думали, как им обманным путём схватить и убить Иисуса.
+
+Ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν - "Была же Пасха и Опресноки после двух дней. И искали первосвященники и книжники (возможности) как Его, хитростью схватив, убить".
+
+Сущ. πάσχα: пасха (1. евр. праздник; 2. пасхальный агнец; 3. пасхальная трапеза).
+
+Сущ. ἄζυμος: 1. неквашенный, пресный (без закваски, т.е. дрожжей); употр. как сущ. опреснок (лепешка из пресного теста); 2. праздник опресноков.
+
+ἐν δόλῳ - "В хитрости / с хитростью".
+
+Сущ. δόλος: 1. приманка, ловушка, западня; перен. хитрость, обман, коварство, лукавство, лесть.
+
+κρατήσαντες (деепричастие) от κρατέω: 1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Гл. ἀποκτείνω: убивать, умерщвлять, (по)губить, уничтожать.
+
+Марк начинает повествование о страданиях Иисуса с новой точки отсчета времени (вступление к 11:1-11), в котором развивалась вся цепочка событий. Установление хронологической последовательности событий Страстной неделе сопряжено с известной трудностью - отчасти из-за двух различных систем отсчета времени, которые были тогда в ходу - римской (современной), в которой начало дня приурочивалось к полуночи, и еврейской, по которой новый день начинался после захода солнца (13:35). Пасха, отмечавшаяся только в Иерусалиме (Втор. 16:5-6), была ежегодным иудейским праздником (Исх. 12:1-14), который праздновали 14 и 15 числа месяца "нисана" (март-апрель); многие называют эти дни страстным четвергом и страстной пятницей. Подготовка к пасхальному ужину (Мк. 14:12-16) включала и забой пасхального агнца; происходило это при окончании дня 14 нисана - по еврейскому времяисчислению, значит, в тот год произошло в четверг после полудня. Съедали пасхальный ужин при начале 15 нисана, т. е. где-то между заходом солнца и полуночью. Вслед за тем сразу же начинался праздник опресноков. И даже в этот священный для иудеев праздник умы религиозных вождей народа были заполнены не духовными размышлениями, а мыслями о том, как поскорее схватить Иисуса и избавиться от Него.
diff --git a/mrk/14/02.md b/mrk/14/02.md
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+++ b/mrk/14/02.md
@@ -0,0 +1,15 @@
+# «Но только не во время праздника, чтобы не было волнений в народе», — говорили они.
+
+ἔλεγον γάρ· μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ - "Они ведь говорили, "Не в праздник (не во время праздника), чтобы не было шума (=возмущения) народа".
+
+Сущ. Θόρυβος: шум, возмущение, смятение, мятеж, замешательство.
+
+Сущ. λαός: народ, люд, население.
+
+# Говорили они
+
+Слово «они» относится к первосвященникам и книжникам.
+
+# не во время праздника
+
+Здесь говорится о том, что они не могут арестовать Иисуса во время праздника, опасаясь людских волнений. Альтернативный перевод: «Мы не должны делать это во время праздника». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/mrk/14/03.md b/mrk/14/03.md
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+++ b/mrk/14/03.md
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+# Связующее утверждение:
+
+Несмотря на то, что некоторые разозлились, что дорогостоящее масло использовалось для помазания Иисуса, Он же говорит, что эта женщина помазала Его тело для погребения перед Его смертью.
+
+# Общая информация:
+
+Не следует отождествлять два эпизода "помазания" - этот и имевший место раньше, в Галилее (Лк. 7:36-50). Но Марк здесь и Иоанн (ср. Ин. 12:1-8) описывают один и тот же эпизод, хотя их описание и отличается довольно существенно друг от друга. Различие начинается с того, когда это событие произошло. Иоанн указывает, что "за шесть дней до пасхи", т. е. до начала Пасхальной недели в четверг 14 нисана (следовательно, помазание произошло в предшествовавшую пятницу). Согласно же Марку, это случилось в среду на Страстной неделе (Мк. 14:1а). Представляется, что Иоанн более точно "держался хронологии", а Марка более интересовала суть случившегося; он, в первую очередь, руководствовался желанием противопоставить друг другу отношение ко Христу Иуды и женщины, помазавшей Господа.
+
+# В это время Иисус был в Вифании, в доме прокажённого Симона. Когда Иисус возлежал за трапезой, в дом пришла женщина с алебастровым сосудом мирра из чистого драгоценного нарда. Она открыла сосуд и стала лить на голову Иисуса.
+
+Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς, συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς - "И будучи в Вифании (когда Он был в Вифании), в доме Симона прокаженного, когда (Он) возлежал (букв.: возлежащего Его), пришла женщина, имеющая алебастровый сосуд мирра (из) нарда настоящего, дорогостоящего/драгоценного, (и) вскрыв алебастровый сосуд, поливала (=вылила)  на Его голову".
+
+Альт. перевод: "Когда Он был в Вифании, в доме прокаженного Симона, туда вошла во время пира женщина с алебастровым сосудом, полным драгоценного чистого нарда, и, разбив сосуд, вылила благовония Ему на голову" (СРП РБО).
+
+κατακειμένου (причастие) от κατάκειμαι: лежать, возлежать (за столом). С причастием: возлежащий. Сущ. ἀλάβαστρον: алавастровый сосуд (сосуд сделанный из алебастра, т. е. мелкозернистого гипса белого цвета).
+
+Сущ. μύρον: мир или миро (дорогостоящее благовонное растительное масло, употреблявшееся для умащивания и для изготовления благовонных мазей).
+
+Сущ. νάρδος: нард (Восточное ароматическое вещество, добываемое из одноименного травянистого растения семейства валерьяновых, очень ценившееся в древности), нардовое масло.
+
+Прил. πιστικός: настоящий, чистый, неподдельный.
+
+Гл. συντρίβω (прич./дееприч.): сокрушать, ломать, разбивать. Разбивание сосуда, вероятно, было проявлением искренности ее поклонения. Этот жест подчеркивает, что она вылила все содержимое, то есть сосуд стал попросту бесполезным.
+
+Гл. καταχέω: поливать, лить, возливать, выливать
+
+# прокажённого Симона
+
+У этого человека раньше была проказа, но он был исцелён. Это другой человек, не Симон Петр и не Симон Зилот. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# возлежал за трапезой
+
+В восточной культуре, когда люди собираются есть, они ложатся на бок, опираясь на подушки рядом с низким столом.
+
+# алебастровым сосудом
+
+Это сосуд из алебастра. Алебастр был дорогим желто-белым камнем. Альтернативный перевод: «красивый белый каменный сосуд». (См: [[rc://*/ta/man/translate/translate-unknown]])
+
+# мирра из чистого драгоценного нарда
+
+Жидкость, в которой содержались дорогие ароматные духи, называемые нардом. Нард был очень дорогим, сладким запахом масла, используемым для изготовления духов. (См: [[rc://*/ta/man/translate/translate-unknown]])
diff --git a/mrk/14/04.md b/mrk/14/04.md
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+# Некоторые с возмущением говорили между собой: «Зачем такая растрата мирра?
+
+ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς\*· εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν - "Были же некоторые, негодующие между собой\*: "На что трата эта мирра сделалась (=зачем такая трата мирра)"?
+
+* В поздних греч. рукописях здесь добавление: "и говоря".
+
+Альт. перевод С. С. Аверинцева: "А некоторые с возмущением переговаривались: "К чему такая трата благовоний?"
+
+Альт. перевод Кассиана (Безобразова) : "Некоторые же в негодовании говорили друг другу: к чему эта трата мирра?"
+
+αγανακτοũντες (прич./дееприч.)) от ἀγανακτέω: негодовать, возмущаться, гневаться, разгневаться.
+
+πρὸς ἑαυτούς - букв.: "К самим себе" / "между собой".
+
+Сущ. ἀπώλεια: разрушение, уничтожение, (по)гибель, трата, пагуба.
+
+Некоторые из учеников (и первый - Иуда Искариот согласно Иоан. 12:4), стали выражать возмущение этой, с их точки зрения, неуместной тратой драгоценного мира.
+
+Некоторые из учеников (и первый - Иуда Искариот согласно Ин. 12:4), стали выражать возмущение этой, с их точки зрения, неуместной тратой драгоценного мирра.
diff --git a/mrk/14/05.md b/mrk/14/05.md
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+# Его можно было бы продать больше, чем за триста динариев, и деньги раздать нищим». И они стали упрекать её.
+
+ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ - "Могло ведь это мирро быть проданным сверх динариев трёхсот и быть розданным нищим/бедным. И (они) рычали/негодовали на неё".
+
+Сущ. τριακόσιοι: триста.
+
+Гл. ηδύνατο от δύναμαι: мочь, быть в состоянии, быть в силе, иметь возможность, уметь.
+
+Сущ. μύρον: мир или миро (дорогостоящее благовонное растительное масло, употреблявшееся для умащивания и для изготовления благовонных мазей), благовонная мазь, благовоние.
+
+Гл. πιπράσκω (пассив): продавать.
+
+Гл. ἐμβριμάομαι:** **1. говорить со строгостью, ругать, отчитывать, выговаривать, порицать; 2. негодовать, сердиться, возмущаться; фыркать, выражение возмущения и недовольства, строго упрекать.
+
+# его можно было бы продать
+
+Марк хочет показать своим читателям, что присутствующие больше заботятся о деньгах. Это можно записать в активной форме. Альтернативный перевод: «Мы могли бы продать это» или «Она могла бы продать его». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# триста динариев
+
+«300 динариев». Динарии - римские серебряные монеты. (См: [[rc://*/ta/man/translate/translate-bmoney]] и [[rc://*/ta/man/translate/translate-numbers]])
+
+# раздать нищим
+
+Фраза «нищие» относится к очень бедным людям. Имеется ввиду, что можно было бы отдать деньги от продажи духов бедным. Альтернативный перевод: «деньги от продажи отдать бедным людям». (См: [[rc://*/ta/man/translate/figs-ellipsis]] и [[rc://*/ta/man/translate/figs-nominaladj]])
+
+Моралисты утверждали, что сосуд можно было бы продать более чем за триста динариев, а деньги раздать нищим. Казалось бы, справедливая реакция (ср. Ин. 13:29), но в данной ситуации за ней стояли бесчувствие учеников и жадность Иуды (Ин. 12:6). Итак, они негодовали на Марию, возможно, они считали её поступок безрассудным и даже глупым.
diff --git a/mrk/14/06.md b/mrk/14/06.md
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+# Но Иисус сказал: «Оставьте её в покое. За что вы её упрекаете? Она сделала для Меня доброе дело,
+
+Ὁ δὲ Ἰησοῦς εἶπεν· ἄφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί - "Иисус же сказал: "Оставьте её (в покое). Что ей утруждения (=неприятности) (утруждения) доставляете"? Хорошее дело она сделала во Мне".
+
+Альт. перевод: "«Оставьте ее!– сказал Иисус.– Зачем вы ее огорчаете? Доброе дело она сделала для Меня" (пер. Кулакова).
+
+Гл. ἀφίημι: (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+Сущ. κόπος: 1. биение себя в грудь; 2. страдание, боль, неприятность.
+
+Иисус упрекнул порицавших ее и сказал, что она доброе дело сделала для Него. В противоположность ученикам, Он увидел в ее поступке проявление верности и особой любви к Нему, стоявшему перед лицом смерти; кроме того (и это было очевидно для Иисуса) Мария этим актом почтила Его как Мессию.
diff --git a/mrk/14/07.md b/mrk/14/07.md
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+# потому что нищие всегда будут рядом с вами, и вы всегда сможете помочь им, когда захотите. А Я не всегда буду рядом с вами.
+
+Альт. перевод: "Бедные всегда будут с вами, и вы сможете им помочь/сделать добро, когда захотите, а Я не всегда буду с вами" (СРП РБО).
+
+Нищие
+
+Это относится к бедным людям. Альтернативный перевод: «бедные люди». (См: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+В ст. 7 Христос не противопоставляет Себя нищим; здесь Им противопоставляются слова "всегда" и "не всегда". Возможность помогать бедным никуда не уйдет от учеников, и им следует пользоваться ей, а вот Он от них уйдет, и этой возможности явить Ему любовь у них скоро не будет. Мария же, в своей любви, предварительно помазала Его Тело перед погребением (см. ст. 8).
diff --git a/mrk/14/08.md b/mrk/14/08.md
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+# Она сделала, что могла: заранее помазала Моё тело для погребения.
+
+ὃ ἔσχεν ἐποίησεν· προέλαβεν μυρίσαι τὸ σῶμά μου εἰς τὸν ἐνταφιασμόν - "Которое/что (она) имела, сделала. Предприняла умастить (=заранее умастила) тело Моё для погребения".
+
+Альт. перевод: "Что она могла, то и сделала: заранее умастила тело Мое для погребения" (пер. Кулакова).
+
+Гл. προλαμβάνω: 1. брать или хватать прежде (других); 2. делать заранее или наперед, опережать; 3. страд. быть прежде или ранее схваченным или захваченным.
+
+Гл. μυρίζω: натирать благовонными мазями, умащивать, (по)мазать.
+
+Сущ. ἐνταφιασμός: подготовка к погребению, погребение.
+
+См. прим. к ст. 7.
diff --git a/mrk/14/09.md b/mrk/14/09.md
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+# Говорю вам истину: везде, во всём мире, где будут проповедовать Радостную Весть, будут рассказывать и о том, что она сделала, вспоминая о ней».
+
+ἀμὴν δὲ λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον\* εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς - "Истину (букв.: Аминь) же говорю вам: "Где если будет проповедано/возвещено Евангелие\* (Благая Весть) во всем мире, и которое (=то, что) сделала эта (=она) будет рассказано в воспоминание её".
+
+  * В поздних рукописях здесь добавление: "это".
+
+# Говорю вам истину
+
+Это указывает на то, что следующее утверждение является особенно актуальным и важным. Посмотрите, как вы перевели его в [Мк 3:28](https://v-mast.com/events/03/28.md).
+
+# будут рассказывать и о том, что она сделала
+
+«то, что сделала эта женщина, также будет рассказываться»
+
+Иисус пообещал Марии, предварив Свое обещание "формулой" торжественного заверения ("Истинно говорю вам"), что везде при возвещении Благой Вести будут рассказывать и о ней, в память о том, что она сделала. Это уникальное обещание было обращено в будущее и не теряет своей силы сегодня.
diff --git a/mrk/14/10.md b/mrk/14/10.md
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+# Связующее утверждение:
+
+После того, как женщина помазала Иисуса мирром, Иуда обещает первосвященникам предать Иисуса.
+
+# Иуда Искариот, один из двенадцати учеников, пошёл к первосвященникам, чтобы выдать им Иисуса.
+
+Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς. - "И Иуда Искариот, один (из) двенадцати ушёл/пошёл к первосвященникам, чтобы Его (он) предал (=чтобы предать Его) им".
+
+Гл. παραδίδωμι: отдавать, передавать, предавать; действ. прич. употребляется как сущ. предатель.
+
+# чтобы выдать им Иисуса
+
+Иуда не выдавал им Иисуса, а пошел чтобы договориться с ними. Возм. понимание и перевод: «чтобы договориться с ними о том, как передать им Иисуса». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Эти ст. как бы продолжают ст. 1-2, резко контрастируя со ст. 3-9. И пошел Иуда Искариот (3:19), один из двенадцати (3:14), к первосвященникам (ср. 14:1), чтобы предать Его им. Он предлагал сделать это "не при народе" (Лк. 22:6) - чтобы избежать народного возмущения, а это только и волновало первосвященников (Мк. 14:2). Те с радостью приняли неожиданное предложение Иуды. И даже пообещали дать ему денег (пресловутые 30 серебренников). После этого он стал думать, как бы в удобное время предать Его. Почему Иуда предложил выдать Иисуса? На этот счет выдвигались различные предположения: 1) Единственный из двенадцати не галилеянин, Иуда мог откликнуться на официальный призыв религиозных властей (Ин. 11:57).
+
+  1. Он был разочарован тем, что в намерения Иисуса не входило, как выяснилось, установление Израильского царства в государственном и политическом смысле слова, из-за чего он, Иуда, терял надежду на получение ощутимых выгод для себя.
+
+  2. Движимый любовью к деньгам, он в конце-концов подпал под воздействие сатаны (Лк. 22:3; Ин. 13:2,27). Жизнь Иуды свидетельствует о драматическом взаимодействии в судьбе человека (определяющим ее) Божьей высшей власти и собственной ответственности каждого индивида. Согласно Божьему замыслу Иисус должен был пострадать и умереть (Откр. 13:8); и все-таки Иуда не был обречен стать предателем: он сам ответственен за то, что подчинился "указаниям" сатаны (Мк. 14:21; Ин. 13:27).
diff --git a/mrk/14/11.md b/mrk/14/11.md
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+# Выслушав его, они обрадовались и обещали дать ему деньги. И он стал искать удобный случай, чтобы предать Иисуса.
+
+οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ - "Они же услышав, обрадовались и пообещали/предложили  ему серебра (серебряные деньги) дать. И он искал, как в удобное время предать (Его)".
+
+ακούσαντες (прич./дееприч.) от ἀκούω: 1. слышать, слушать; 2. выслушивать, прислушиваться, внимать, понимать; 3. слушаться, повиноваться.
+
+Гл. ἐπαγγέλλω: обещать, предлагать, заявлять. Сущ. ἀργύριον: 1. серебро; 2. деньги.
+
+Гл. ζητέω: искать.
+
+Нар. εὐκαίρως: благовременно, своевременно, вовремя, кстати, в удобное время.
+
+Гл. παραδίδωμι: отдавать, передавать, предавать; действ. прич. употр. как сущ.: предатель.
+
+# выслушав его
+
+Здесь "его" относится к Иуде. Может быть будет полезно пояснить, какое именно предложение услышали первосвященники от Иуды. Альт перевод: «Когда первосвященники услышали, что он хотел сделать для них». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+См. также прим. к ст. 10.
diff --git a/mrk/14/12.md b/mrk/14/12.md
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+# Связующее утверждение:
+
+Иисус посылает двоих учеников, чтобы они приготовили Пасхальный обед.
+
+# В первый день пресных хлебов, когда закалывали пасхального ягнёнка, ученики спросили Иисуса: «Где Ты хочешь, чтобы мы пошли и приготовили пасхальный ужин?»
+
+Καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ· ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα; - "И в первый день Опресноков, когда пасху (=пасхального ягнёнка) закалали, говорят Ему ученики Его: "Где желаешь, (чтобы) уйдя мы приготовили бы, чтобы Ты ел пасху"?
+
+Альт. перевод: "В первый день праздника Пресных Хлебов, когда приносят в жертву пасхального ягненка, ученики спросили Иисуса: — Где Ты будешь есть пасхального ягненка? Скажи, мы пойдем и приготовим" (СРП РБО).
+
+# когда закалывали пасхального ягнёнка
+
+В начале Праздника опресноков было принято приносить в жертву ягнёнка. Альт. перевод: «когда было принято приносить в жертву пасхального ягнёнка». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Строго говоря, первый день опресноков приходился на 15 нисана (на пятницу). Однако из характерного для Марка (ср. 1:32; 4:35; 13:24; 14:30; 15:42; 16:2) дополнительного определения времени (здесь - "когда закалали пасхального агнца") следует, что он подразумевал четверг, 14 нисана (см. толкование на 14:1а). Пасхальный ужин должно было съесть в стенах Иерусалима, поэтому ученики и спросили Его, где Он хочет есть пасху? Подразумевалось, что и они разделят с Ним этот "праздничный семейный ужин".
diff --git a/mrk/14/13.md b/mrk/14/13.md
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+++ b/mrk/14/13.md
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+# И тогда Он сказал двум Своим ученикам: «Идите в город. Там вам встретится человек, который будет нести кувшин с водой. Идите за ним
+
+καὶ ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς· ὑπάγετε εἰς τὴν πόλιν, καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῷ - "И посылает двух (из) учеников Его и говорит им: "Идите в город, и встретится вам человек, кувшин воды несущий, последуйте за ним".
+
+**Гл. ἀπαντάω: **встречать(ся), идти навстречу.
+
+Сущ. **κεράμιον: **глиняный сосуд, кувшин.
+
+Гл. **βαστάζω: **поднимать, носить, переносить, уносить, схватывать, брать, держать.
+
+# нести кувшин с водой
+
+«переносить большой сосуд с водой»
+
+Этот эпизод структурно параллелен 11:1б-7. Возможно, и он свидетельствует о том, что Иисус обладал сверхъестественным знанием. Однако их нужда в безопасном месте (14:10-11), вопрос учеников (ст. 12) и указания Христа в ответ на него, по-видимому, говорят о том, что Он заранее подготовил такое место, где мог бы безо всяких помех есть пасху с учениками. По всей видимости, они находились в Вифании (11:1а, 11). В четверг утром Он послал двоих Своих учеников (Петра и Иоанна - Лк. 22:8) в Иерусалим, объяснив им, как найти подготовленное место. Из соображений безопасности (Мк. 14:11; Ин. 11:57) Иисус не назвал имени хозяина дома и прямо не указал его местонахождения. Представляется, что человек, несущий кувшины воды, должен был встретиться ученикам у восточных ворот города.
diff --git a/mrk/14/14.md b/mrk/14/14.md
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+++ b/mrk/14/14.md
@@ -0,0 +1,19 @@
+# и хозяину того дома, куда войдёт этот человек, скажите: "Учитель спрашивает: "Где комната, в которой Я могу есть пасхальный ужин с Моими учениками?"
+
+καὶ ὅπου ἐὰν εἰσέλθῃ εἴπατε τῷ οἰκοδεσπότῃ ὅτι ὁ διδάσκαλος λέγει· ποῦ ἐστιν τὸ κατάλυμά μου ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω; - "и куда если войдёт, скажите хозяину дома, что: "Учитель говорит: "Где есть помещение Моё, где пасху с учениками Моими Я съел бы"?
+
+Альт. перевод: "пока он не войдет в дом, и скажите хозяину дома: "Учитель спрашивает: "Где комната для Меня, в которой Я мог бы разделить пасхальную трапезу с учениками Своими?""(пер. Кулакова)
+
+Сущ. **κατάλυμα: **гостиница, жилище, помещение (жилое), гостиная, комната (для принятия пищи).
+
+# "Учитель спрашивает: "Где комната, в которой Я могу поесть пасхальный ужин с Моими учениками?"
+
+Это можно записать в виде косвенной цитаты. Переведите это так, чтобы было понятно, что это был вежливый вопрос. Альтернативный перевод: «Наш Учитель хотел бы знать, где находится комната для гостей, где он мог бы поесть Пасху со своими учениками». (См: [[rc://*/ta/man/translate/figs-quotations]])
+
+# комната
+
+или "комната для посетителей"
+
+Сущ. **κατάλυμα: **гостиница, жилище, помещение (жилое), гостиная, комната (для принятия пищи); харчевня, гостевая комната. Жители Иерусалима предлагали комнаты паломникам бесплатно.
+
+Необычность этого зрелища (дело в том, что кувшины с водой обычно носили женщины, мужчины же - бурдюки с вином) наводит на мысль, что оно должно было послужить неким условным знаком. Ученикам надо было последовать за этим человеком, скорее всего, слугой, который привел бы их к нужному дому. Хозяину дома им следовало сказать: "Учитель (ср. Мк. 4:38) спрашивает, где комната, в которой бы Мне есть пасху с учениками Моими"? Из того, что Иисус велел сослаться на Него как на "Учителя", напрашивается вывод, что хозяин хорошо знал Его, а фраза "в которой бы Мне есть пасху" предполагает, что Он заранее договорился относительно этой комнаты.
diff --git a/mrk/14/15.md b/mrk/14/15.md
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+++ b/mrk/14/15.md
@@ -0,0 +1,13 @@
+# Он покажет вам большую накрытую и приготовленную верхнюю комнату. Там и приготовьте пасхальный ужин».
+
+καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον ἕτοιμον· καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν. - "И он вам покажет верхнюю комнату большую, устланную, готовую; и там приготовьте нам".
+
+Альт. перевод: "И он покажет вам большую горницу, устланную и приготовленную для праздника, там и приготовьте нам»" (пер. Кулакова)
+
+Сущ. **ἀνώγεον: **горница (комната в верхней части дома).
+
+Гл. **στρωννύω, στρώννυμι (пасс. прич./дееприч.):**
+
+стлать, расстилать, постилать, застилать. Вероятно, в комнате были покрытые коврами кушетки, на которых возлежали гости.
+
+"И он покажет вам верхнюю комнату (они сооружаются в палестинских домах на плоской крыше) устланную, готовую (это значит, что в ней были установлены обеденный стол и низкие застольные "ложа"). Возможно, хозяин дома запасся и необходимой провизией, включая пасхального агнца. Двум ученикам оставалось лишь приготовить там пищу соответствующим образом. Предание утверждает, что последняя вечеря Христа происходила в доме отца Марка.
diff --git a/mrk/14/16.md b/mrk/14/16.md
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+++ b/mrk/14/16.md
@@ -0,0 +1,15 @@
+# Его ученики пошли и пришли в город. Там они нашли всё, как Он сказал им, и всё подготовили.
+
+καὶ ἐξῆλθον οἱ μαθηταὶ καὶ ἦλθον εἰς τὴν πόλιν καὶ εὗρον καθὼς εἶπεν αὐτοῖς καὶ ἡτοίμασαν τὸ πάσχα - "И вышли ученики и пришли в город и нашли (все) как (Он) сказал им (Иисус) и приготовили Пасху".
+
+Гл. ἑτοιμάζω: приготовлять, заготовлять, готовить.
+
+# ученики пошли
+
+«Два ученика ушли»
+
+# как Он сказал им
+
+«как сказал им Иисус»
+
+Предполагают, что "приготовить пасху" означало зажарить ягненка, расставить на столе пресные хлеба и вино, сделать приправу из горьких трав, а также нечто, напоминающее соус, из сухих фруктов, вымоченных в уксусе и вине, с добавлением различных специй. Итак, приготовленная 14 нисана (в четверг), последняя вечеря Иисуса с учениками была обычным пасхальным ужином, который им предстояло разделить в тот вечер после захода солнца, т. е. по еврейскому времяисчислению уже 15 нисана, в пятницу; из этого же следует, что распят Иисус был в тот же день - 15 нисана. Об этом свидетельствуют и все синоптические Евангелия (Мф. 26:2, 17-19; Мк. 14:1,12-14; Лк. 22:1,7-8,11-15). Но в Евангелии от Иоанна сказано, что Иисуса распяли в "пятницу пред пасхой" (Ин. 19:14). Иоанн имел в виду - "перед началом праздника опресноков", который иногда называли пасхальной неделей или просто Пасхой (Лк. 22:1, 7; Деян. 12:3-4; см. толкование на Лк. 22:7-38).
diff --git a/mrk/14/17.md b/mrk/14/17.md
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--- /dev/null
+++ b/mrk/14/17.md
@@ -0,0 +1,9 @@
+# Связующее утверждение:
+
+В тот вечер, когда Иисус и ученики едят Пасхальную еду, Иисус говорит им, что один из них предаст его.
+
+# Вечером Иисус пришёл туда с двенадцатью учениками.
+
+Καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα - "И когда настал вечер, приходит (Он) с двенадцатью (учениками)".
+
+Когда настал вечер (т. е. началась пятница, 15 нисана), Иисус пришел с двенадцатью учениками в Иерусалим, в приготовленную для них комнату, чтобы есть пасхальную вечерю, приступить к которой нужно было после захода солнца, окончить ее - до наступления полуночи. Марк очень коротко говорит о самой вечере (ср. Лк. 22:14-16,24-30; Ин. 13:1-20), концентрируя внимание читателей лишь на двух моментах: а) на том, что когда они вместе "обмакивали" хлеб и горькие травы в блюдо с фруктовым соусом, Иисус возвестил о том, что будет предан (Мк. 14:18-21); и б) на неожиданном для учеников толковании Им значения хлеба и вина, которые они вкушали (ст. 22-25).
diff --git a/mrk/14/18.md b/mrk/14/18.md
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+++ b/mrk/14/18.md
@@ -0,0 +1,15 @@
+# Когда они возлежали за трапезой, Иисус сказал: «Говорю вам истину: один из вас, кто ест со Мной, предаст Меня».
+
+καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων ὁ Ἰησοῦς εἶπεν· ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με ὁ ἐσθίων μετ᾽ ἐμοῦ. - "И когда они возлежали и ели, Иисус сказал: "Истинно (букв.: Аминь) говорю вам, что  один из вас предаст Меня, едящий со Мной".
+
+# возлежали за трапезой
+
+Гл. **νάκειμαι **(прич./дееприч.): лежать, возлежать (за столом).
+
+В восточной культуре, когда люди собираются есть, они ложатся на бок, опираясь на подушки рядом с низким столом.
+
+# Говорю вам истину
+
+Это указывает на то, что следующее утверждение является особенно актуальным и важным. Посмотрите, как вы перевели это в [Мк 3:28](https://v-mast.com/events/03/28.md).
+
+Согласно существовавшему у древних обычаю пищу принимали, полулежа за невысокими столами (14:3; Ин. 13:23); при вкушении пасхальной пищи в иудейских домах соблюдение этого обычая было обязательным даже в семьях бедняков (об этом засвидетельствовано в "Мишне"). И вот в какой-то момент Иисус произнес Свою "формулу торжественного заверения": Истинно говорю вам, предвозвестив этим, что один из Двенадцати предаст Его (ср. ст. 10-11). И подчеркнул, что это будет тот, кто ест с Ним  Эти слова Иисуса находим только у Марка, и в них усматривается намек на Пс. 40:10, где Давид жалуется на своего друга Ахитофела (2Цар. 16:15 - 17:23 и 1Пар. 27:33), который когда-то ел вместе с ним хлеб, а потом обратился против него. Предать человека, с которым делил хлеб, считалось худшим видом предательства.
diff --git a/mrk/14/19.md b/mrk/14/19.md
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+++ b/mrk/14/19.md
@@ -0,0 +1,19 @@
+# Ученики опечалились и один за другим стали спрашивать Иисуса: "Не я ли?"
+
+ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς κατὰ εἷς· μήτι ἐγώ\* - "Начали печалиться и говорить Ему один за одним: "Ведь не я\*"?
+
+* В поздних греч. рукописях здесь добавление: "и другой: "Ведь не я?"".
+
+ήρξαντο от ἄρχομαι: начинать.
+
+λυπεισθαι (пассивный залог) от λυπέω: стеснять, тяготить, опечалить, огорчать, терзать, мучить; ср. з.: скорбеть. С пассивным залогом: быть опечаленными.
+
+# один за другим
+
+Это означает, что его спрашивал каждый ученик «по одному».
+
+# Не я ли?
+
+Возможные значения: 1) это был вопрос, по которому ученики ожидали отрицательный ответ, или 2) это был риторический вопрос, который не требовал ответа. Альт. перевод: «Конечно же, я не тот, кто предаст Тебя!» (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+Звучание этой мысли усиливается в Мк. 14:19-20. Ученики были глубоко опечалены. Один за другим, включая и Иуду, они стали спрашивать: "Ведь не я"? Конструкция соответствующей греческой фразы предполагает отрицательный ответ на вопрос.
diff --git a/mrk/14/20.md b/mrk/14/20.md
new file mode 100644
index 00000000..20ee512f
--- /dev/null
+++ b/mrk/14/20.md
@@ -0,0 +1,15 @@
+# Иисус сказал им: «Один из двенадцати. Тот, кто ест со Мной из одного блюда.
+
+ὁ δὲ εἶπεν αὐτοῖς· εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετ᾽ ἐμοῦ εἰς τὸ τρύβλιον. - "Он же сказал им: "Один (из) двенадцати, погружающий со Мной в блюдо".
+
+Альт. перевод: "Но Он ответил им: — Один из двенадцати, макающий хлеб в одно блюдо со Мной"!  (СРП РБО)
+
+Гл. **ἐμβάπτω **(прич./дееприч.): погружать, окунать, обмакивать.
+
+Сущ. **τρύβλιον: **глубокая миска, блюдо.
+
+# ест со Мной из одного блюда
+
+В культуре Иисуса люди часто ели хлеб, погружая его в общую миску с соусом или маслом, смешанным с травами.
+
+Но перед всеми Иисус не назвал предателя по имени. (Указание на Иуду находим только у Матфея - Мф. 26:25.) Христос лишь повторил, что предаст Его один из двенадцати, обмакивающий с Ним в блюдо. И тем самым Он подчеркнул крайнюю степень такого предательства, а также - предоставил предателю последний шанс раскаяться.
diff --git a/mrk/14/21.md b/mrk/14/21.md
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--- /dev/null
+++ b/mrk/14/21.md
@@ -0,0 +1,7 @@
+# Впрочем, Сын Человеческий идёт, как написано о Нём, но горе тому человеку, который Его предаёт — лучше бы этому человеку не родиться».
+
+ὅτι ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι᾽ οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. - "Потому что Сын-то Человеческий идёт, как написано о Нём, увы/горе же человеку, тому, через которого Сын Человеческий предаётся; хорошо ему, если не был (бы) рождён человек тот".
+
+Альт. перевод: "Ибо Сын Человеческий идет _навстречу Своей участи_, как написано о Нем, но горе тому человеку, который предаст Сына Человеческого: лучше было бы человеку тому не родиться».(пер. Кулакова).
+
+С одной стороны, Сыну Человеческому предстоит исполнить написанное о Нем в Писании (например, в Пс. 21 и в Ис. 53); Его смерть предусмотрена Божьим планом - она не явится просто результатом предательского поступка. Но с другой стороны, горе тому человеку, которым Сын Человеческий предается, ведь он исполняет волю сатаны (Лк. 22:3; Ин. 13:2,27). А потому судьба его столь страшна, что лучше было бы ему вообще не родиться. Хотя предатель и действует в соответствии с Божьим планом, нравственная ответственность за его поступок не снимается с него. Провозглашенное здесь Иисусом "горе" резко контрастирует с Его обещанием в ст. 9.
diff --git a/mrk/14/22.md b/mrk/14/22.md
new file mode 100644
index 00000000..18261f63
--- /dev/null
+++ b/mrk/14/22.md
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+# Общая информация:
+
+Это второе ключевое событие, к которому привлекает внимание Марк. Прежде чем приступить к пасхальной трапезе, глава еврейской семьи объяснял участникам её значение, символизировавшее исход Израиля из Египта. Известной параллелью к ветхозаветному объяснению прозвучало объяснение Иисуса, Хозяина этой вечери, - в свете Нового Завета: обращаясь к ученикам, Он предложил им новое толкование хлеба и вина.
+
+# Когда они ели, Иисус взял хлеб, благословил, разломил его, дал им и сказал: «Возьмите. Это Моё Тело».
+
+Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν· λάβετε\*, τοῦτό ἐστιν τὸ σῶμά μου. - "И когда они ели, взяв хлеб, благословив, (Он) разломил (его) и дал им и сказал: "Возьмите\*, это есть тело моё".
+
+* В поздних греч. рукописях здесь добавление: "съешьте".
+
+# Хлеб
+
+Это был плоская лепешка пресного хлеба, употребление которой являлось неотъемлемой частью Пасхи.
+
+# разломил его
+
+Это означает, что он разделил хлеб на куски, чтобы его могли съесть несколько человек. Альт. перевод: «разделил его на куски». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Возьмите. Это Моё Тело
+
+«Возьмите этот хлеб, это Моё тело». Хотя большинство понимает это как нечто символическое, хлеб является метонимией, символизирующей тело Иисуса, и не является Его фактическим телом. Однако, лучше всего перевести это утверждение буквально. (См: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+И когда они ели, по-видимому, в начале ужина, однако, после того, как Иуда вышел (Ин. 13:30)… Христос говорил о буквальных (материальных) вещах: о вине и хлебе, о Своем физическом теле (греческое слово "сома") и крови, однако та взаимосвязь, которую Он установил между ними, была символической (ср. Ин. 7:35; 8:12; 10:7,9). А поэтому слово "есть" ("это есть Тело Мое") надо понимать здесь как "представляет". Когда Иисус произносил эти слова, то физически находился среди учеников, и "есть" Его тело и "пить" Его кровь в буквальном смысле они не могли, не говоря уже о том, что подобное вообще было неприемлемо для иудеев (Лев. 3:17; 7:26-27; 17:10-14). В свете этого несостоятельным представляется понимание евхаристии римско-католической церковью, согласно которому хлеб и вино превращаются ("пресуществляются") в тело и кровь Христа.
diff --git a/mrk/14/23.md b/mrk/14/23.md
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+++ b/mrk/14/23.md
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+# Потом Он взял чашу, поблагодарил и подал им. И все ученики пили из неё.
+
+καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. - "И взяв чашу, поблагодарив, Он дал им, и они выпили/пили из неё все".
+
+# Он взял чашу
+
+Здесь не уточняется, что в чаше находится вино, но вы можете записать это более подробно. Альтернативный перевод: «Он взял чашу вина». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+Затем Иисус, взяв чашу (ср. 1Кор. 11:25), в которой было красное вино, смешанное с водой, благодарив (еуаристесас - ср. Мк. 8:6-7; отсюда - слово "евхаристия", означающее "благодарение", "святое причастие"), подал им; и пили из нее все. Если исходить из того, что Иисус следовал установленному пасхальному ритуалу, то эта чаша была третьей из четырех, предписанных обычаем (так называемой "чашей благодарения"; ср. 1Кор. 10:16, где по-русски - "чаша благословения"); этой чашей оканчивалась основная часть ужина. По всей вероятности, четвертой, завершавшей ужин, чаши Иисус пить не стал. ведь она - прообраз будущего (см. толкование на Мк. 14:25), когда Христос и Его последователи снова соберутся вместе в Его Царстве (Лк. 22:29-30); там они и выпьют ее.
diff --git a/mrk/14/24.md b/mrk/14/24.md
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+++ b/mrk/14/24.md
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+# Иисус сказал им: «Это кровь Моего завета, которая проливается за многих.
+
+καὶ εἶπεν αὐτοῖς· τοῦτό ἐστιν τὸ αἷμά \*μου τῆς διαθήκης\* τὸ ἐκχυννόμενον ὑπὲρ πολλῶν - "И сказал им: "Это есть кровь \*Моя завета\*, проливаемая за многих".
+
+*\* В поздних греч. рукописях выделенное через \*\* выглядит так: "Моя (которая) нового завета".
+
+εκχυννόμενον (пассив) от ἐκχέω,: выливать, проливать, изливать; перен. предаваться (чему-либо). С пассивным залогом: проливаемая.
+
+Дальше Иисус объяснил значение чаши: Это (вино) есть (в значении "представляет") Кровь Моя нового завета (с помощью которой Новый Завет учреждается), за многих проливаемая (в жертвенной "заместительной" смерти Иисуса за все человечество - ср. 10:45). Подобно тому, как кровью жертвенных животных был скреплен Ветхий (Моисеев) Завет, заключенный на Синае (Исх. 24:6-8), кровь Иисуса Христа, пролитая на Голгофе, "ввела в действие" Новый Завет (Иер. 31:31-34). В этом было обетование прощения грехов и восстановления общения с Богом - посредством вселения Святого Духа в тех, кто захотят прийти к Богу по вере в Иисуса Христа. Греч, слово "диатхеке", переведенное как "завет", подразумевает не соглашение, заключенное между двумя равными партнерами (в таком случае было бы употреблено другое слово - "синтхеке"), но, скорее, договоренность, предлагаемую и учреждаемую одной стороной, в данном случае - Богом. Другая же сторона - человек - не может вносить в эту договоренность изменений; она может или принять или отвергнуть ее. Новый Завет знаменует новый Божий подход к людям, некое новое соглашение с ними, в основе которого лежит смерть Иисуса Христа (Евр. 8:6-13).
+
+# Это кровь Моего завета, которая проливается за многих
+
+Завет здесь - это прощение грехов. Это можно сформулировать яснее. Альт. перевод: «Это моя кровь, которая подтверждает завет; кровь, которая проливается, чтобы многие могли получить прощение грехов». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Это кровь Моего завета
+
+«Это вино - моя кровь». Хотя большинство понимает это в переносном смысле, что вино является символом крови Иисуса, и что это не настоящая кровь, лучше всего перевести это утверждение буквально. (См: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/mrk/14/25.md b/mrk/14/25.md
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+# Говорю вам истину
+
+Это указывает на то, что следующее утверждение является особенно актуальным и важным. Посмотрите, как вы перевели это в [Мк 3:28](https://v-mast.com/events/03/28.md).
+
+# Говорю вам истину: Я уже не буду пить от виноградных плодов до того дня, когда буду пить новое вино в Божьем Царстве».
+
+"Говорю вам: уже не пить Мне вино — плод виноградной лозы — вплоть до того дня, когда Я буду пить новое вино в Царстве Бога" (СРП РБО)
+
+# пить от виноградных плодов
+
+Или: "вино". Это образный способ сослаться на вино.
+
+Иисус редко говорил о Своей смерти без того, чтобы указать на то, что будет после нее. Торжественно вводя Свои последующие слова ("Истинно говорю вам"), Он объявил: "Я уже не буду (по гречески отрицание звучит категорически) пить от плода виноградного до того дня (13:24-27,32), когда буду пить новое вино (в англ. Библии передано как "пить по-новому", т. е. "по-иному")" Тогда Он с радостью возобновит застольное общение со Своими последователями в сфере качественно иного (нового - каинон) существования (ср. Ис. 2:1-4; 4:2-6; 11:1-9; 65:17-25). Но это общение в Царстве Божьем (см. толкование на Мк. 1:15) будет происходить на земле, ведь здесь Христос подразумевает под ним Свое (Тысячелетнее) царство (см. Откр. 20:4-6).
diff --git a/mrk/14/26.md b/mrk/14/26.md
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+++ b/mrk/14/26.md
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+# Они спели псалом и пошли на Елеонскую гору.
+
+Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν - "И пропев гимн (псалом), вышли/пошли (они) на гору Елеонскую (Олив)".
+
+υμνήσαντες (дееприч.) от ὑμνέω: воспевать, прославлять в песнопении, петь гимны хвалы. С деепричастием: спев.
+
+Хвалебные псалмы пелись на Пасху антифонно, т. е. поочередно, когда на смену одному поющему "вступал" другой; вначале - перед ужином - пели два псалма (Пс. 112, 113), а потом - по окончании ужина - еще четыре (Пс. 114-117). Причем в ту ночь в устах Иисуса такие стихи из псалма 117, как 6-7, 17-18, 22-24, приобретали (в канун Его страдания и смерти) особое значение. Поскольку бесаде после ужина включала поучение Иисуса и Его молитву (Ин. 13:31 - 17:26), то она, по всей видимости, происходила после полуночи, когда Господь и одиннадцать учеников (без Иуды) оставили горницу и вышли из города. Они перешли тогда поток Кедрон (Ин. 18:1) и направились к западному склону горы Елеонской, где располагался Гефсиманский сад (14:32).
diff --git a/mrk/14/27.md b/mrk/14/27.md
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+++ b/mrk/14/27.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+Иисус ссылается на Зах. 13:7. Состоялся ли этот разговор еще в горнице, как пишут об этом Лука и Иоанн, или уже на пути в Гефсиманию, как можно понять из Евангелий от Матфея и Марка, установить трудно. Желая прояснить последующие события (а именно концентрируя на них своё внимание, например, 14:50-52,66-72), Марк, по-видимому, и тут руководствуется тематическим принципом, не стремясь к точным хронологическим указаниям. В отличие от него, Матфей вводит уточнение времени ("тогда" - Мф. 26:31). Возможно, в первый раз предсказание Иисуса прозвучало еще в горнице, и Он обратился с ним только к Петру (см. Евангелия от Луки и от Иоанна), а потом повторил его на пути в Гефсиманию (как у Матфея), обращаясь уже ко всем, но в особенности к Петру.
+
+# Иисус сказал им: «Вы все потеряете веру, как написано: "Убью пастуха, и разбегутся овцы".
+
+καὶ λέγει αὐτοῖς ὁ Ἰησοῦς ὅτι πάντες σκανδαλισθήσεσθε*, ὅτι γέγραπται· πατάξω τὸν ποιμένα, καὶ τὰ πρόβατα διασκορπισθήσονται - "И говорит им Иисус, что: "Все (вы) будете разуверены/соблазнены, потому что (так) написано: "Поражу пастуха, и овцы будут рассеяны (рассредоточены)"".
+
+  * В поздних греч. рукописях здесь добавление: "во Мне в эту ночь".
+
+Гл. **σκανδαλίζω: **1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения;
+
+  1. оскорблять, раздражать, обижать, задевать, возмущать. С пассивом: оскорбиться, попасть в ловушку и совершить грех из-за чьего-либо пагубного влияния.
+
+διασκορπισθήσονται (пассивный залог) от διασκορπίζω: разбрасывать, рассеивать, рассыпать; перен. расточать, растрачивать. С пассивным залогом: будут рассеяны.
+
+Чтобы не подвергнуться такой же, как Он, участи, все ученики оставят Его (ст. 50) и отрекутся от Него (ст. 30). Их верность Ему не выдержит испытания, но это будет временным явлением. Христос применил к этой ситуации сказанное в книге пророка Захарии (13:7): "поражу (подразумевается, Я Бог Отец, поражу смертью) пастыря (Иисуса), и рассеются овцы (ученики)". Он лишь изменил повелительное наклонение (у Захарии - "порази") на утвердительную форму - "поражу", из чего следует, что Себя Иисус рассматривал как страдающего Слугу Божьего/Раба Господня (Ис. 53, особенно - ст. 4-6).
diff --git a/mrk/14/28.md b/mrk/14/28.md
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+++ b/mrk/14/28.md
@@ -0,0 +1,21 @@
+# Связующее утверждение:
+
+Иисус ясно говорит Петру, что тот отречётся от Него. Пётр и все ученики уверены, что они не отрекутся от Иисуса.
+
+# Но после того, как Я воскресну, Я приду в Галилею раньше вас»
+
+ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν. - "Но после того, как Я буду воскрешён, пойду вперёд вас в Галилею".
+
+Гл. **ἐγείρω: **(пассив) поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать.
+
+Гл. **προάγω: **1. перех.выводить, вести вперед, приводить перед; 2. неперех. идти впереди, предварять, предшествовать.
+
+# Я воскресну
+
+Дословно это означает, что Бог снова сделает Иисуса живым после его смерти. Альт. перевод: «Бог воскресит меня из мертвых» или «Бог снова сделает меня живым». (См: [[rc://*/ta/man/translate/figs-idiom]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Я приду ... раньше вас
+
+"я пойду перед вами"
+
+Но тут же Господь Иисус заверил учеников, что по Его воскресении из мертвых общение между Ним и ими будет восстановлено (ср. 16:7; Мф. 28:16-17). Воскресший Пастырь снова встретит Своих овец в Галилее, где они жили и трудились, и где Он призвал их (Мк. 1:16-20; 3:13-15; 6:7,12-13). Ведь им предстоит снова "следовать" за Ним, за тем, Который станет руководить Своим народом во всех его будущих свершениях (13:10; 14:9).
diff --git a/mrk/14/29.md b/mrk/14/29.md
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+++ b/mrk/14/29.md
@@ -0,0 +1,7 @@
+# Пётр сказал Ему: "Даже если все потеряют веру, я не потеряю"
+
+ὁ δὲ Πέτρος ἔφη αὐτῷ· εἰ καὶ πάντες σκανδαλισθήσονται, ἀλλ’ οὐκ ἐγώ - "Петр же сказал Ему: "Если все будут соблазнены/разуверены (обмануты, совращены с пути истинного), но не я (это буду не я)".
+
+σκανδαλισθήσονται (пассивный залог) от σκανδαλίζω: 1. вводить в искушение, соблазнять, вводить в грех, быть камнем преткновения; 2. оскорблять, раздражать, обижать, задевать, возмущать. С пассивным залогом: будут введены в заблуждение.
+
+Опять, как и прежде (ср. 8:32), внимание Петра оказалось прикованным к первой части предсказания Иисуса (14:27); на вторую же (14:28) он совсем не обратил внимания. Петр исходил из своего особого, якобы, отношения к Иисусу и настаивал на этом: "Если и все соблазнятся, но не я"!
diff --git a/mrk/14/30.md b/mrk/14/30.md
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+++ b/mrk/14/30.md
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+# Говорю тебе истину
+
+Это указывает на то, что следующее утверждение является особенно актуальным и важным. Посмотрите, как вы перевели это в [Мк 3:28](https://v-mast.com/events/03/28.md).
+
+# Иисус ответил ему: «Говорю тебе истину: сегодня, в эту ночь, прежде чем петух пропоёт два раза, ты три раза отречёшься от Меня».
+
+καὶ λέγει αὐτῷ ὁ Ἰησοῦς· ἀμὴν λέγω σοι ὅτι σὺ σήμερον ταύτῃ τῇ νυκτὶ πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ. - "И говорит ему Иисус: "Истинно (букв.: Аминь) говорю тебе, что ты сегодня, этой ночью прежде, чем  дважды петух прокричит, трижды (от) Меня откажешься".
+
+**Гл. ἀπαρνέομαι: **ср. з.отрекаться, отвергать(ся), отрицать.
+
+# ты ... отречёшься от Меня
+
+«ты скажешь, что не знаешь Меня»
+
+Снова начав с торжественного заверения "Истинно говорю тебе", Иисус с сильным чувством сказал Петру, что, несмотря на его добрые намерения, его отречение будет более впечатляющим, чем поведение остальных. В эту же самую ночь Петр не только оставит Христа, но и отречется от Него трижды. "Пение петуха" - образ раннего предрассветного утра (ср. 13:35). Только у Марка сказано о пенни петуха "дважды" (возможно, этой подробностью он обязан хорошей памяти Петра). Но это "дважды" вносит  расхождение в основные греческие манускрипты, но, судя по тому, что у Марка в 14:72 сказано: "петух запел во второй раз", слово "дважды" действительно с самого начала стояло в его тексте.
diff --git a/mrk/14/31.md b/mrk/14/31.md
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+++ b/mrk/14/31.md
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+# Но Пётр стал ещё больше убеждать Его: «Даже если мне придётся умереть с Тобой, я не отрекусь от Тебя». И все ученики говорили то же самое.
+
+ὁ δὲ ἐκπερισσῶς ἐλάλει· ἐὰν δέῃ με συναποθανεῖν σοι, οὐ μή σε ἀπαρνήσομαι. ὡσαύτως δὲ καὶ πάντες ἔλεγον. - "Он же беспрестанно говорил: "Если будет надлежать/нужно, чтобы я умер с Тобой, нет, не откажусь от Тебя". Так же же и все говорили".
+
+Нар. **περισσῶς: **чрезвычайно, чрезмерно, особенно, необыкновенно, еще сильнее.
+
+Гл. **ἀπαρνέομαι**
+
+ср.з. отрекаться, отвергать(ся), отрицать.
+
+# все ученики говорили то же самое
+
+Это означает, что все ученики сказали то же самое, что сказал Пётр.
+
+Слова Иисуса лишь побудили Петра еще с большим усилием утверждать, что он никогда не отречется от Него, даже под угрозой смерти. Вслед за ним и другие ученики стали заверять Учителя в том же. Они все еще не верили, что предсказание Иисуса сбудется. Однако по прошествии нескольких часов им предстояло убедиться в Его правоте (14:50, 72).
diff --git a/mrk/14/32.md b/mrk/14/32.md
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+# Связующее утверждение:
+
+По дороге в Гефсиманию на Масличной горе Иисус призывает троих своих учеников бодрствовать, пока он молится. Дважды он их будит ото сна, и в третий раз он просит их проснуться, потому что настало время предательства.
+
+# Когда они пришли на место, которое называется Гефсимания, Иисус сказал Своим ученикам: «Посидите здесь, пока Я буду молиться».
+
+Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· καθίσατε ὧδε ἕως προσεύξωμαι. - "И приходят в место, которого имя (=которое называется) Гефсимания, и говорит ученикам Его: "Сядьте здесь, пока помолюсь".
+
+они пришли на место
+
+Слово «они» относится к Иисусу и его ученикам.
+
+В третий раз у Марка перед нами предстает молящийся Иисус (Мк. 1:35; 6:46). В каждой молитве Он подтверждал Свою готовность исполнить волю Небесного Отца. Хотя о сатане тут прямо не упоминается, он, несомненно, был там, придавая всему происходившему характер искушения (ср. 1:12-13). Все синоптические Евангелия передают содержание молитвы Иисуса, хотя и с небольшими различиями. Вероятно, одну и ту же мысль (мольбу) Он неоднократно выражал на разный лад (ср. 14:37,39). Мк. 14:32-34. Иисус и Его одиннадцать учеников пришли в селение, называвшееся Гефсиманией, точнее, в огороженное место среди оливковых деревьев, росших у подножия Елеонской горы, напоминавшее сад (Ин. 18:1). Это место, облюбованное ими для уединенных встреч, было известно и Иуде (Ин. 18:2).
diff --git a/mrk/14/33.md b/mrk/14/33.md
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index 00000000..f02dcc37
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+++ b/mrk/14/33.md
@@ -0,0 +1,11 @@
+# Он взял с Собой Петра, Иакова и Иоанна. Тоска и ужас охватили Его,
+
+καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετ᾽ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν - "И забирает Петра и Иакова и Иоанна с Ним, и (Он) начал ужасаться и тосковать".
+
+Альт. перевод: "Он берет с собой Петра, Иакова и Иоанна. Ужас и тоска охватили Иисуса" (СРП РБО).
+
+Гл. ** ἐκΘαμβέω: **изумляться, поражаться, ужасаться; быть потрясенным, расстроенным. Здесь указывается, что в ожидании ужасной перспективы его охватила дрожь.
+
+Гл. **ἀδημονέω: **волноваться, мучиться, терзаться, тосковать, тяжко скорбеть; быть в сильной тревоге, тосковать, огорчаться.
+
+Избрав из 11 троих - Петра, Иакова и Иоанна - Иисус отошел, чтобы помолиться. И тут Он впал в ужасное душевное состояние. Греческое слово, образованное от "ектамбео" и переведенное как "ужасаться", включает в себя понятие сильной встревоженности, испуга. Тоска и смертельная скорбь охватили Иисуса, и Он просил учеников не оставлять Его в таком положении одного: "побудьте здесь и бодрствуйте/не спите" (ст. 34). Полное осознание надвигавшейся на Него смерти и ее духовных последствий настолько подействовало на Христа, что под тяжестью этого сознания Он ослабел и заколебался. В ужас Его приводила и перспектива отчуждения от Отца.
diff --git a/mrk/14/34.md b/mrk/14/34.md
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index 00000000..4e4c6c63
--- /dev/null
+++ b/mrk/14/34.md
@@ -0,0 +1,15 @@
+# и Он сказал им: «Моя душа смертельно опечалена. Побудьте здесь и не спите».
+
+καὶ λέγει αὐτοῖς· περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε - "И говорит им: "Крайне/очень печальна есть душа Моя (сильно скорбит Моя душа), до смерти, останьтесь/будьте здесь (оставайтесь здесь) и бодрствуйте".
+
+Альт. перевод: "сказал Он им: «В смертной муке душа Моя, побудьте здесь и бодрствуйте»" (пер. Кулакова)
+
+Прил. περίλυπος: сильно скорбящий, крайне печальный.
+
+Гл. μένω: 1. перех.ждать, ожидать; 2. неперех.оставаться, пребывать, жить, быть.
+
+Гл. γρηγορέω: бодрствовать, быть бдительным или настороженным.
+
+# моя душа
+
+Иисус говорит о себе как о своей «душе». Альт. перевод: «Я». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/mrk/14/35.md b/mrk/14/35.md
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--- /dev/null
+++ b/mrk/14/35.md
@@ -0,0 +1,9 @@
+# Он прошёл немного вперёд, упал на землю и молился, чтобы, если возможно, миновал Его этот час.
+
+καὶ προελθὼν μικρὸν ἔπιπτεν\* ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾽ αὐτοῦ ἡ ὥρα, - "И пройдя вперёд мало/немного, (Он) падал\* на землю и молился, чтобы, если возможно есть, прошёл мимо него этот час,"
+
+* В поздних греч. рукописях здесь так: "Он пал".
+
+Альт. перевод: "Затем Он отошел немного, упал на землю и молился, чтобы, если возможно, миновал Его этот час," (пер. Кулакова)
+
+Отойдя на небольшое расстояние от учеников и пав на землю (ср. Мф. 26:39; Лук. 22:41), Иисус молился громко и с сильным чувством (Евр. 5:7).
diff --git a/mrk/14/36.md b/mrk/14/36.md
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+++ b/mrk/14/36.md
@@ -0,0 +1,13 @@
+# Иисус говорил: «Авва! Отец! Ты всё можешь. Пронеси эту чашу мимо Меня. Но пусть будет не как Я хочу, но как хочешь Ты».
+
+καὶ ἔλεγεν· αββα ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ· ἀλλ᾽ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. - "И(Он) говорил: "Авва! Отец, всё возможно  Тебе; унеси/пронести чашу эту от Меня; но не что Я желаю, но что Ты".
+
+# Авва!
+
+Термин, используемый еврейскими детьми для обращения к отцу. Поскольку за этим словом следует слово «Отец», лучше всего транслитерировать это слово. (См: [[rc://*/ta/man/translate/translate-transliterate]])
+
+# Пронеси эту чашу мимо Меня
+
+Иисус говорит о страданиях, которые он должен претерпеть, как если бы это была чаша, из которой ему придется выпить. (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Суть просьбы Иисуса состояла в том, чтобы, если возможно, Его миновала участь приготовленная Отцом участь страдающего Мессии. Выражение "если возможно" говорит не о сомнении в возможности как таковой, ведь Иисус не сомневался, что "все возможно" для Его Отца; этими словами Он выразил надежду, что "час этот" (ст. 35) может миновать Его по воле Отца (Лк. 22:42). Понимается же под "часом этим" время, назначенное Богом для страдания и смерти Христа (ср. Мк. 14:41б; Ин. 12:23,27). Образ "чаши этой" знаменует собой или человеческие страдания и смерть, или, что более вероятно, это - образ Божьего гнева, направленного против греха: изливаясь, он служит причиной не только физических, но и духовных страданий и смерти (Мк. 10:38-39; 14:33б-34). Понеся на себе Божье осуждение, сделавшись "жертвой за грех" (2Кор. 5:21), безгрешный Иисус испытывал муки, не вмещающиеся в человеческое воображение (15:34). "Двойное" обращение "Авва! (арамейское "Отец Мой") Отец"! (греческое слово "Отец") встречается в Новом Завете еще два раза (Рим. 8:15; Гал. 4:6). Однако со словом "Авва" обычно обращались к своим отцам детишки в Иудее. Им выражалось чувство особой близости, основанное на семейном родстве. А к Богу иудеи так не обращались; в их сознании это звучало бы недопустимой фамильярностью. И, следовательно, "Авва" Иисуса в обращении к Нему явилось чем-то новым и беспрецедентным. Однако, вполне вероятно, что именно так Он всегда обращался к Отцу в Своих молитвах. Но в данном контексте это интимное слово свидетельствовало, что перед предстоявшим Ему испитием чаши Божьего гнева Иисуса больше всего страшил неизбежный разрыв с Отцом (ср. уже с другой формой Его обращения к Богу в Мк. 15:34).
diff --git a/mrk/14/37.md b/mrk/14/37.md
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+++ b/mrk/14/37.md
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+# Иисус вернулся к ученикам и увидел, что они спят. Он сказал Петру: «Симон! Ты спишь? Ты мог бы не спать один час?
+
+καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ· Σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι; - "И приходит и находит их спящими, и говорит Петру: "Симон, спишь? На смог ты один час пободрствовать?"
+
+# увидел, что они спят
+
+Слово «они» относится к Петру, Иакову и Иоанну.
+
+# Симон! Ты спишь? Ты мог бы не спать один час?
+
+Иисус упрекает Симона Петра за сон. Это можно записать в виде утверждения. Альтернативный перевод: «Симон, ты спишь, когда я сказал тебе не спать. Ты даже не смог не спать в течение часа». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+Марк переключает теперь внимание с молитвы Иисуса на неспособность троих учеников "бодрствовать" по просьбе Учителя (ст. 33:34). Трижды прерывал Он молитву и приходил к ученикам, и всякий раз заставал их спящими. В первый раз Иисус, обращаясь к Петру, назвал его прежним именем Симон (3:16) и упрекнул за то, что тот не мог… бодрствовать даже один час.
diff --git a/mrk/14/38.md b/mrk/14/38.md
new file mode 100644
index 00000000..5132fb2e
--- /dev/null
+++ b/mrk/14/38.md
@@ -0,0 +1,21 @@
+# Не спите и молитесь, чтобы выстоять в испытании. Дух сильный, а тело слабое».
+
+γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε\* εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής - "Бодрствуйте и молитесь, чтобы не пришли\*/впасть (вы) в искушение. Дух-то/ведь деятелен/усерден, а плоть же бессильна (=немощна, слаба)".
+
+Альт. перевод: "Бодрствуйте и молитесь, чтобы не впасть вамв искушение! Духом-то вы полны рвения, да плоть вашаслаба»" (пер. Кулакова)
+
+ἵνα μὴ ἔλθητε εἰς πειρασμόν - букв.: "Чтобы не прийти в искушение".
+
+Сущ. **πειρασμός: **1. искушение; 2. испытание;
+
+Прил. πρόΘυμος: усердный, готовый, желающий, стремящийся.
+
+Прил. ἀσΘενής: 1. немощный, слабый; 2. больной, нездоровый.
+
+# Дух сильный, а тело слабое
+
+Иисус предупреждает Симона Петра, что он недостаточно силен, чтобы делать то, что он хочет сделать. Возможное понимание: «Ты готов в своем духе, но ты слишком слаб, чтобы делать то, что хочешь» или «Ты хочешь делать то, что я говорю, но ты слаб».
+
+# Дух ... тело
+
+Это относится к двум различным аспектам человека. «Дух» - его внутренние желания. «Тело» - его человеческая способность или сила. (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/mrk/14/39.md b/mrk/14/39.md
new file mode 100644
index 00000000..82607d2a
--- /dev/null
+++ b/mrk/14/39.md
@@ -0,0 +1,3 @@
+# молился, говоря те же слова
+
+«снова повторил то, о чём молился»
diff --git a/mrk/14/40.md b/mrk/14/40.md
new file mode 100644
index 00000000..59c793ea
--- /dev/null
+++ b/mrk/14/40.md
@@ -0,0 +1,19 @@
+# Вернувшись, Иисус снова увидел, что они спят, потому что их глаза слипались. И они не знали, что Ему ответить.
+
+πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ. - "И \*опять, придя, (Он) нашёл их\* спящими, были ведь их глаза отягчаемы, и не знали (они), что ответили бы (=ответить) Ему".
+
+*\* В поздних греч. рукописях выделенное через \*\* дано так: "возвратившись, (Он) нашёл их опять".
+
+Альт. перевод: "И снова, вернувшись, застал их спящими. У них слипались глаза, и они не знали, что Ему ответить" (СРП РБО).
+
+Гл. **βαρέω: **(пасс. прич./дееприч.): отягчать, обременять, отягощать, перегружать; страд. также быть под бременем, быть удрученным.
+
+# снова увидел, что они спят
+
+Слово «они» относится к Петру, Иакову и Иоанну.
+
+# их глаза слипались
+
+Здесь автор говорит о сонном человеке, который с трудом держит глаза открытыми, потому что у него «отяжелели веки». Возможное понимание фразы: «потому что они были настолько сонными, что им было трудно держать глаза открытыми». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+Иисус вернулся к ученикам, чтобы снова найти их спящими; на Его упреки они не знали, что и отвечать (как оправдаться). Они понимали, что провинились перед Учителем.
diff --git a/mrk/14/41.md b/mrk/14/41.md
new file mode 100644
index 00000000..ac30dc4c
--- /dev/null
+++ b/mrk/14/41.md
@@ -0,0 +1,21 @@
+# Иисус пришёл в третий раз и сказал им: «Вы всё ещё спите и отдыхаете? Довольно. Настал час, когда Сына Человеческого отдадут в руки грешников.
+
+καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς· καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε· ἀπέχει· ἦλθεν ἡ ὥρα, ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν. - "И приходит (в) третий (раз) и говорит им: "Спите, значит/всё ещё, и отдыхаете! Хватит! Пришёл час, вот предаётся Сын Человеческий в руки грешных".
+
+Прил. **λοιπόν: **наконец, впрочем, все еще, затем.
+
+Гл. **ἀναπαύω: **давать покой или отдых (от трудов); ср. з. отдыхать, (ус)покоиться, почивать.
+
+Гл. **ἀπέχει: **довольно, достаточно; 3 л., ед. ч.
+
+Прил. **ἁμαρτωλός: **грешный, греховный; как сущ.грешник.**
+
+# Иисус пришёл в третий раз
+
+Иисус снова пошёл помолиться. Затем Он вернулся к ним в третий раз. Это можно сформулировать яснее. Возм. понимание: «Затем Он снова пошёл помолиться и вернулся в третий раз». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Вы всё ещё спите и отдыхаете?
+
+Иисус упрекает своих учеников в том, что они не бодрствуют и не молятся. Вы можете перевести этот риторический вопрос в виде утверждения, если это необходимо. Альт. перевод: «Вы всё ещё спите и отдыхаете!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+И после третьей молитвы Иисус обнаружил их в том же состоянии. Его слова: "Вы все еще спите и отдыхаете?" могли быть пронизаны укором, пожалуй, даже осуждением, но в них могла звучать и ирония, смешанная с сочувствием. Три раза Пётр засыпал, вместо того, чтобы молиться; три раза он впадет в искушение и отречется от Господа. В этом - предостережение всем верующим, потому что все - склонны "засыпать" и "впадать в искушение" (13:37).
diff --git a/mrk/14/42.md b/mrk/14/42.md
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+++ b/mrk/14/42.md
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+# Вставайте, идём, вот приближается тот, кто Меня предаёт».
+
+ἐγείρεσθε ἄγωμεν· ἰδοὺ ὁ παραδιδούς με ἤγγικεν. - "Поднимайтесь, идёмте! Вот/смотри(те), предающий меня приблизился".
+
+Гл. **ἐγγίζω: **приближать, подводить; неперех. приближаться, подходить.
+
+Возможно, между словами Иисуса, записанными в ст. 41а и в ст. 41б, прошел короткий промежуток времени. Так или иначе, это слово, надо полагать, окончательно пробудило учеников. Пришел час (ср. ст. 35); вот-вот будет предан Сын Человеческий (ср. 8:31) в руки грешников… "вот, - продолжает Иисус, - приблизился предающий Меня". Вместо того, чтобы бежать, Он и Его ученики (к тому времени к троим, вероятно, присоединились и остальные восемь) выйдут навстречу предателю.
diff --git a/mrk/14/43.md b/mrk/14/43.md
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+++ b/mrk/14/43.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иуда предает Иисуса поцелуем, и ученики все убегают (ст. 43-52).
+
+# Когда Иисус ещё говорил, пришёл Иуда, один из двенадцати учеников. С ним пришло много людей с мечами и копьями. Их прислали первосвященники, книжники и старейшины.
+
+Καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται Ἰούδας εἷς τῶν δώδεκα καὶ μετ’ αὐτοῦ ὄχλος\* μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων - "И тотчас, когда Он еще говорил (это), приходит (прибывает) Иуда, один (из) двенадцати и с ним толпа\* с мечами и палками/кольями от первосвященников и книжников и старейшин (=посланные первосвященниками и книжниками и старейшинами)".
+
+* В поздних греч. рукописях - добавление: "многая (=многочисленная)".
+
+Гл. παραγίνομαι: находиться, присутствовать, прибывать, приходить, являться.
+
+Сущ. μάχαιρα: нож (жертвенный), короткий меч, кинжал, короткая сабля.
+
+Сущ. ξύλον: дерево, (растение; деревянное изделие или сооружение: дубинка, палка, колышек, колода; а тж. крест).
+
+И тут же, пока Иисус еще говорил, приходит Иуда… и с ним множество людей (толпа) (ср. Ин. 18:12), вооруженных мечами, и с кольями в руках (см. Лк. 22:52). Иуда привел их в Гефсиманию, прямо туда, где находился Иисус (Деан. 1:16), ночью, чтобы избежать беспорядков и возмущения в народе. Синедрион же официально распорядился задержать Иисуса и заручился помощью римлян.
diff --git a/mrk/14/44.md b/mrk/14/44.md
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+++ b/mrk/14/44.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+В стихе 44 приводится справочная информация о том, как Иуда договорился с еврейскими лидерами о предательстве Иисуса. (См: [[rc://*/ta/man/translate/writing-background]])
+
+# Иуда договорился с ними, сказав им: «Берите Того, Кого я поцелую. Схватите Его и уведите под охраной».
+
+δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων· ὃν ἂν φιλήσω αὐτός ἐστιν, κρατήσατε αὐτὸν καὶ ἀπάγετε ἀσφαλῶς. - "Дал же предающий Его знак им, говоря: "Кого поцелую - Он (и) есть, схватите Его и уводите неколебимо".
+
+Гл. **κρατέω: **1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Гл. **ἀπάγω: **отводить, уводить, вести дальше.
+
+Нар. **ἀσφαλῶς: **1. непоколебимо, твердо, крепко, незыблемо; перен. уверенно; 2. безопасно, надежно, осторожно.
+
+Альт. перевод: "Предатель заранее условился с ними о знаке, он сказал: "Кого я поцелую, тот и есть Иисус, берите Его и уводите под надежной охраной" (СРП РБО) или "Предающий Его заранее договорился с ними, что подаст им условный знак: «Кого я поцелую, это Он и есть. Берите Его и уводите так, чтобы было надежно!»" (пер. Кулакова).
+
+Этому сборищу вооруженных людей предатель подал знак, кого брать; как было оговорено заранее, знаком послужил поцелуй. Пришедшим вместе с ним Иуда заметил: "Возьмите Его и ведите осторожно" (точнее: "когда поведете Его, будьте настороже" - чтобы Он не ускользнул).
diff --git a/mrk/14/45.md b/mrk/14/45.md
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+++ b/mrk/14/45.md
@@ -0,0 +1,11 @@
+# Когда Иуда пришёл, он сразу подошёл к Иисусу и сказал: «Равви! Учитель!» — и поцеловал Его.
+
+καὶ ἐλθὼν εὐθὺς προσελθὼν αὐτῷ λέγει· ῥαββί, καὶ κατεφίλησεν αὐτόν· - "И придя, тотчас/сразу подойдя к Нему, говорит: "Равви"! И (он) поцеловал Его".
+
+# поцеловал Его
+
+«Иуда поцеловал Его».
+
+Гл. καταφιλεω: целовать с чувством (Мф. 26:49). В данном случае имеется в виду длинный поцелуй, дающий толпе возможность разглядеть того, кого надо схватить.
+
+В греческом тексте здесь употреблен глагол, свидетельствующий, что Иуда горячо поцеловал Учителя. Поцелуем в щеку или в руку в Иудее принято было выражать почтение Учителю. Но Иуде знак почитания послужил знаком предательства.
diff --git a/mrk/14/46.md b/mrk/14/46.md
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+++ b/mrk/14/46.md
@@ -0,0 +1,11 @@
+# Тогда они схватили Иисуса и арестовали.
+
+οἱ δὲ ἐπέβαλον \*τὰς χεῖρας αὐτῷ\* καὶ ἐκράτησαν αὐτόν. - "Они же наложили \*руки (на) Него\* и схватили Его".
+
+*\*В поздних греч. рукописях выделенное через \*\* дано так: "на Него руки свои".
+
+Гл. **ἐπιβάλλω: **перех. набрасывать, накладывать, возлагать, налагать.
+
+Гл. **κρατέω: **1. властвовать, господствовать, обладать силой; 2. овладевать, захватывать, брать, схватывать; 3. держать, удерживать.
+
+Иисуса, не оказавшего сопротивления, взяли легко и быстро. Марк не говорит о предъявлении Ему каких-либо обвинений; и тем не менее, законность, согласно иудейскому криминальному кодексу, была в этом случае соблюдена, так как задержание Иисуса было санкционировано синедрионом.
diff --git a/mrk/14/47.md b/mrk/14/47.md
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index 00000000..c38abd60
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+++ b/mrk/14/47.md
@@ -0,0 +1,7 @@
+# Один из тех, кто стоял рядом, вытащил меч, ударил слугу первосвященника и отсёк ему ухо.
+
+εἷς δέ [τις] τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον. - "Один же [кто-то] (из) стоящих около, выхватив меч, ударил раба первосвященника и отнял/отсёк его ухо".
+
+Альт. перевод: "Один же из учеников Его выхватил меч и, ударив слугу первосвященника, отсек ему ухо" (пер. Кулакова)
+
+Марк упоминает о единственной попытке оказать вооруженное сопротивление, не называя по имени того, кто ее предпринял (согласно Ин. 18:10, это был Петр). Только два ученика имели при себе мечи (Лк. 22:38), и одним из них был Петр; Он извлек меч, ударил Малха, раба первосвященника Каиафы и отсёк ему правое ухо (ср. Ин. 18:10, 13). Лишь у Луки записано, что Иисус исцелил этого раба (Лк. 22:51). Но попытка Петра защитить Иисуса была несвоевременной и неуместной.
diff --git a/mrk/14/48.md b/mrk/14/48.md
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index 00000000..158d1ee8
--- /dev/null
+++ b/mrk/14/48.md
@@ -0,0 +1,11 @@
+# Тогда Иисус сказал им: «Вы пришли с мечами и копьями, чтобы схватить Меня, как разбойника.
+
+Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; - "И отвечая, Иисус сказал им: "Как на разбойника (вы) вышли с мечами и кольями взять Меня"?
+
+Сущ. ** λῃστής: **разбойник, грабитель, бандит
+
+# Иисус сказал им
+
+«Иисус сказал толпе»
+
+Хотя Иисус и не оказал сопротивления, но с горечью упрекнул представителей религиозных властей в том, что они вышли на Него, как будто на разбойника (уголовника).
diff --git a/mrk/14/49.md b/mrk/14/49.md
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index 00000000..767a7d0d
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+++ b/mrk/14/49.md
@@ -0,0 +1,11 @@
+# Каждый день Я был с вами в храме и учил вас, и вы не схватили Меня. Но пусть исполнятся Писания».
+
+καθ᾽ ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῷ ἱερῷ διδάσκων καὶ οὐκ ἐκρατήσατέ με· ἀλλ᾽ ἵνα πληρωθῶσιν αἱ γραφαί. - "Каждый день Я был у вас в храме учащим, и не схватили (вы) Меня; но чтобы были исполнены (=исполнились) Писания".
+
+Альт. перевод: "Каждый день Я был с вами, уча в Храме, и вы не пытались схватить Меня. Но сказанное в Писаниях должно исполниться»" (пер. Кулакова).
+
+# но пусть исполнятся Писания
+
+"Но пусть всё произойдёт так, как написано в Писаниях"
+
+Между тем, Он был не "революционером", действовавшим из "подполья", а признанным Учителем. На этой предпасхальной неделе Он каждый день бывал… в храме, где открыто учил народ (см. 11:17), и они не брали/хватали Его. И то, что теперь они схватили Его в уединенном месте, под покровом ночи, свидетельствовало об их трусости. Однако все это произошло во исполнение Писаний (Ис. 53:3, 7-9, 12).
diff --git a/mrk/14/50.md b/mrk/14/50.md
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index 00000000..cc23ba2d
--- /dev/null
+++ b/mrk/14/50.md
@@ -0,0 +1,7 @@
+# Тогда все ученики оставили Иисуса и разбежались.
+
+Καὶ ἀφέντες αὐτὸν ἔφυγον πάντες. - "И оставив Его, убежали все".
+
+Гл. **ἀφίημι: **(прич./дееприч.)(от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Из слов Христа стало ясно, что Он сопротивления и не окажет, и это в одно мгновение лишило Его верности учеников, которые потеряли доверие к Нему как к Мессии: "Тогда, оставив Его, все бежали" (см. Мк. 14:27). Никто не решился разделить с Иисусом Его участь, не сделал этого и Петр (ср. ст. 29).
diff --git a/mrk/14/51.md b/mrk/14/51.md
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--- /dev/null
+++ b/mrk/14/51.md
@@ -0,0 +1,15 @@
+# Только один юноша шёл за Иисусом, завернувшись в покрывало на голое тело. Воины схватили его,
+
+καὶ \*νεανίσκος τις\* συνηκολούθει αὐτῷ περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ, καὶ κρατοῦσιν αὐτόν· - "И юноша какой-то следовал с Ним, закутанный в покрывало на голом (теле), и хватают его".
+
+*\* В поздних греч. рукописях выделенное через \*\* дано так: "один какой-то юноша".
+
+Альт. перевод: "Какой-то юноша шел за ними в одном покрывале, накинутом на голое тело. Они схватили его," (СРП РБО)
+
+Гл. **περιβάλλω: **(пасс. прич./дееприч.):1. обкладывать, облагать; 2. одевать, надевать, облекать, заворачивать.
+
+Сущ. **σινδών: **тонкое полотно, плащаница (льняное полотно, используемое для заворачивания мертвых тел), покрывало (из тонкого полотна).
+
+Прил. **γυμνός: **1. голый, нагой, обнаженный, неодетый, раздетый, непокрытый; 2. полуодетый (без верхней одежды).
+
+Этот необычный эпизод, описанный только Марком, дополняет ст. 50, так как им "усиливается" то обстоятельство, что "все (сторонники Иисуса) бежали", оставив Его. Большинство толкователей Библии полагает, что этим юношей был сам Марк. И если это так, и Марк в самом деле был сыном хозяев дома (ст. 14-15; ср. Деян. 12:12), где Иисус ел пасху со Своими учениками, то вот как могли развиваться события той ночи.
diff --git a/mrk/14/52.md b/mrk/14/52.md
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index 00000000..2443a655
--- /dev/null
+++ b/mrk/14/52.md
@@ -0,0 +1,9 @@
+# но он бросил покрывало и голый убежал от них.
+
+Альт. перевод: "но он, оставив у них в руках покрывало, убежал голый" (СРП РБО).
+
+# он бросил покрывало
+
+Когда человек попытался убежать, его схватили за одежду, пытаясь остановить его.
+
+После того, как все ученики разбежались, Марк продолжал следовать за Ним и за теми, кто уводили Иисуса, но вот воины схватили и его, может быть, как потенциального свидетеля, и тогда он, оставив покрывало в чьих-то руках, совершенно голый убежал от них. Таким образом с Иисусом не осталось никого, даже этого смелого юноши, решившего было следовать за Ним.
diff --git a/mrk/14/53.md b/mrk/14/53.md
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index 00000000..30b82757
--- /dev/null
+++ b/mrk/14/53.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+В то время, как толпа первосвященников, книжников и старейшин повели Иисуса к старшему первосвященнику, а в это время нашлись те, кто давали ложные показания против Иисуса. В это же самое время Пётр находился рядом, наблюдая за всем происходящим.
+
+# Общая информация:
+
+Дело Иисуса сначала рассматривали религиозные власти, а уж потом - политические. Это оказалось необходимым потому, что синедрион не обладал властью приводить в исполнение смертные приговоры (Ин. 18:31). Каждый из двух "судов" проходил через три "слушания" (см. Мф. 26:57-58). Расследование, производившееся иудейскими религиозными властями, началось с предварительного "слушания" дела Анной (Ин. 18:12-14, 19-24), за которым последовали (ночью) предъявление обвинения в присутствии Каиафы, первосвященника, и синедриона (Мф. 26:57-68; Мк. 14:53-65) и вынесение окончательного вердикта синедрионом вскоре после рассвета (ср. Мф. 27:1; Мк. 15:1а; Лк. 22:66-71).
+
+# Иисуса привели к первосвященнику, у которого собрались все первосвященники, старейшины и книжники.
+
+Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται\* πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεις - "И отвели Иисуса к первосвященнику, и сходятся\*/собираются все священники и старейшины и книжники".
+
+* В поздних греч. рукописях здесь добавление: "(к) нему".
+
+Гл. ἀπάγω: приводить, отводить, уводить.
+
+Схватившие Иисуса люди привели Его под конвоем из Гефсимании в Иерусалим, к первосвященнику Каиафе (Мф. 26:57), который занимал этот пост с 18 по 36 гг. от Р. Х. Синедрион, состоявший из 70 членов во главе с первосвященником, экстренно собрался на ночное заседание. Это было "неофициальное" заседание, а вынесение "официального" вердикта могло состояться только после восхода солнца (15:1), так как, согласно строго соблюдавшимся иудеями юридическим положениям Закона, суд мог проходить лишь в дневное время. В "Мишне" указывается, что для кворума требовалось присутствие 23 членов синедриона, но, надо палагать, что ради суда над Иисусом там собралось большинство членов, несмотря на то, что было это примерно в 3 часа ночи, в праздничный день 15 нисана (напомним, что это была пятница).
diff --git a/mrk/14/54.md b/mrk/14/54.md
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+# Пётр на расстоянии шёл за Иисусом и вошёл во внутренний двор первосвященника. Он сидел рядом со слугами и грелся у огня.
+
+καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως καὶ ἦν συγκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. - "И Петр издали  последовал (за) Ним до (=вплоть до) внутрь, во двор первосвященника, и был вместе сидящим (=сидел вместе) со служителями и греющимся у света".
+
+Сущ. **αὐλή: **1. двор; 2. дом, жилище, дворец.
+
+Замкнутое пространство без крыши возле дома или окруженное домами.
+
+Гл. συγκάΘημαι: рядом или вместе сидеть.
+
+Сущ. ** ὑπηρέτης: **слуга, служитель, помощник.
+
+Гл. θερμαινόμενος (причастие) от Θερμαίνω: ср. з.: греться. С причастием: греющийся.
+
+Сущ. ** φῶς: **свет, светило, освещение, просвещение; огонь.
+
+# вошёл во внутренний двор первосвященника
+
+Когда Пётр последовал за Иисусом, он остановился во дворе первосвященника. Это можно сформулировать яснее. Альт. перевод: «И он дошёл до двора первосвященника». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+У Петра хватило смелости издали следовать за Иисусом и даже войти внутрь двора первосвященника. Этот двор представлял собой прямоугольную территорию, со всех сторон окруженную постройками первосвященнической резиденции (Ин. 18:15-18). Петр сидел со слугами (храмовой стражей) и грелся у огня, который освещал его лицо (Мк. 14:67). Он хотел узнать, что произойдет с Иисусом (ср. Мф. 26:58).
diff --git a/mrk/14/55.md b/mrk/14/55.md
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+# Общая информация:
+
+Записанное в этом разделе, вероятно, основано на сообщениях одного или нескольких членов синедриона, которые втайне симпатизировали Христу, или же, будучи сначала против Него, позднее уверовали в Него (Деян. 6:7).
+
+# Первосвященники и весь синедрион искали показания против Иисуса, чтобы приговорить Его к смерти, и не находили.
+
+Οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· - "Первосвященники же и весь синедрион искали против Иисуса свидетельство, чтобы умертвить Его, и не находили".
+
+Гл.**Θανατόω: **умерщвлять, убивать, предавать смерти.
+
+# и не находили
+
+Они не нашли показаний против Иисуса, с помощью которых они смогли бы осудить его и предать смерти. Возм. перевод: «Но они не нашли никаких доказательств, чтобы обвинить его». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Синедрион сразу же приступил к поиску таких свидетельств против Иисуса, которые дали бы возможность вынести Ему смертный приговор, и ничего не находили.
diff --git a/mrk/14/56.md b/mrk/14/56.md
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+# Многие против Него давали ложные показания, но эти показания не совпадали.
+
+πολλοὶ γὰρ ἐψευδομαρτύρουν κατ᾽ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. - "Многие ведь лжесвидетельствовали против Него, и адекватные/достаточные свидетельства не были".
+
+Гл. **ψευδομαρτυρέω: **лжесвидетельствовать.
+
+Прил. **ἴσος: **равный, такой же, одинаковый.
+
+# эти показания не совпадали
+
+Это можно записать в положительной форме: «но их показания противоречили друг другу»
+
+То есть в свидетелях недостатка не было, ведь многие лжесвидетельствовали против Него, но эти свидетельства не были достаточны (в греческом оригинале - "противоречили друг другу"). Выдвигались обвинения, которые невозможно было доказать, и при этом показания свидетелей шли друг с другом вразрез.
diff --git a/mrk/14/57.md b/mrk/14/57.md
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+# Некоторые вставали и давали ложные показания против Него:
+
+καί τινες ἀναστάντες ἐψευδομαρτύρουν κατ᾽ αὐτοῦ λέγοντες - "И некоторые, вставая, лжесвидетельствовали против Него, говоря,"
diff --git a/mrk/14/58.md b/mrk/14/58.md
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+# «Мы слышали, как Он говорил: "Я разрушу этот рукотворный храм и через три дня построю другой, нерукотворный"».
+
+ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω. - "что: "Мы услышали Его говорящего (=как Он говорил), что: "Я разрушу святилище/храм это рукотворное и через три дня другое нерукотворное построю".
+
+Гл. **καταλύω: **перех.разрушать, сносить, сокрушать, ниспровергать, свергать, упразднять, отменять.
+
+Прил. ** χειροποίητος: **рукотворный, сделанный руками (человека).
+
+Прил. **ἀχειροποίητος: **нерукотворный.
+
+Гл. **οἰκοδομέω: **строить, воздвигать, сооружать, созидать; перен. назидать, наставлять.
+
+# Мы слышали, как Он говорил
+
+Слово «мы» относится к людям, которые дали ложные показания против Иисуса, и не включают людей, к которым они обращались. (См: [[rc://*/ta/man/translate/figs-exclusive]])
+
+# рукотворный
+
+Сложносоставное слово, образованное от слов "сотворенный руками". Здесь слово «руки» относится к людям. Альтернативный перевод: «сделанный людьми» или «построенный людьми». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# через три дня
+
+«в течение трех дней». Это означает, что храм будет построен в течение трех дней.
+
+# построю другой
+
+Слово «храм» понимается из предыдущей фразы. Его можно повторить ещё раз. Альтернативный перевод: «построю другой храм». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+В какой-то момент "встали" еще свидетели (судя по Мф. 26:60, их было двое); эти заявили, что слышали, как Иисус говорил: "Я разрушу храм (буквально - "святилище") этот рукотворный, и чрез три дня воздвигну/построю другой (по-гречески здесь слово "аллон", означающее "другого рода") нерукотворный". Но и в показаниях этих двоих людей были противоречия (именно так читается далее ст. 59 в греческом тексте). Христос действительно загадочно высказался в таком роде (Ин. 2:19), однако под "храмом" Он подразумевал Свое тело (Ин. 2:20-22). А двое, свидетельствовавшие на этом основании против Него, отнесли Его слова к Иерусалимскому храму. (Иосиф Флавий писал в "Иудейских древностях", что за разрушение святилища карали смертью.) Но хотя показания двух свидетелей не сходились между собой, они побудили первосвященника прямо спросить Иисуса о том, Кто Он такой (14:61); и они же дали впоследствии повод к язвительным насмешкам над Ним (15:29).
diff --git a/mrk/14/59.md b/mrk/14/59.md
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+# Но и этого показания было недостаточно.
+
+καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. - "и даже не так адекватное/достаточное было свидетельство их".
+
+# этого показания было недостаточно
+
+Это можно записать в положительной форме: «эти показания противоречили друг другу».
diff --git a/mrk/14/60.md b/mrk/14/60.md
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+# Тогда первосвященник встал в центре и спросил Иисуса: «Почему Ты ничего не отвечаешь? Почему они дают показания против Тебя?»
+
+Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων· οὐκ ἀποκρίνῃ οὐδὲν τί οὗτοί σου καταμαρτυροῦσιν - "И встав первосвященник в середину (их), спросил Иисуса, говоря: "Не отвечаешь ничто, что эти свидетельствуют против Тебя (=ни на что из того что эти люди свидетельствуют против Тебя)"?
+
+Гл. καταμαρτυρέω: свидетельствовать против (кого-либо).
+
+# встал в центре
+
+Переведите это так, чтобы показать, кто присутствовал там, когда Иисус обвиняли. Альтернативный перевод: «встал среди первосвященников, книжников и старейшин». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Почему Ты ничего не отвечаешь? Почему они дают показания против Тебя?
+
+Главный священник не просит Иисуса опровергнуть слова свидетелей. Он просит Иисуса доказать, что свидетели говорят ложь. Возможное понимание: «Разве ты не будешь отвечать? Что ты скажешь в ответ на показания, которые эти люди говорят против тебя?» (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Первосвященник Каиафа задал Иисусу два вопроса с целью "вытянуть" из Него сведения, которые можно было бы против Него использовать.
diff --git a/mrk/14/61.md b/mrk/14/61.md
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+# Но Иисус молчал и ничего не отвечал. Первосвященник снова спросил Его: «Ты ли Христос, Сын Благословенного?»
+
+ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ· σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; - "Он же молчал и не ответил ничего. Опять первосвященник спрашивал Его и говорит Ему: "Ты есть Христос (=Мессия), Сын Благословенного"?
+
+Прил. **εὐλογητός: **благословенный. Речь здесь идёт о Боге, это Его эпитет.
+
+Христос молчал и не отвечал ничего в свою защиту (ср. Ис. 53:7 - образ безмолвного Мессии, Раба Господня). Это молчание приводило присутствовавших в замешательство, и "дело" не удавалось сдвинуть с мертвой точки. Тогда первосвященник изменил тактику и задал Иисусу прямой вопрос: "Ты ли Христос (Мессия - 1:1; 8:29) Сын Благословенного"? Титул "Благословенный" встречается в Новом Завете только здесь; для иудеев это слово служило одной из "замен" слова "Бог". Примененные к Иисусу, эти оба титула ("Христос" и "Сын Благословенного") подразумевали, что Он действительно является Мессией.
diff --git a/mrk/14/62.md b/mrk/14/62.md
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+# Связующее утверждение:
+
+Когда Иисус признаёт, что Он - Сын Божий (Он ссылается здесь на Пс. 109:1 и Дан. 7:13.), то первосвященник и весь синедрион признают Его виновным и достойным смертной казни.
+
+# Иисус ответил: «Я. И вы увидите Сына Человеческого, сидящего справа от силы и возвращающегося на небесных облаках».
+
+ὁ δὲ Ἰησοῦς εἶπεν· ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. - "Иисус же сказал: "Я есть, и увидите Сына Человеческого справа сидящего (от) Силы и приходящего с облаками неба".
+
+Альт. перевод: "«Да,– ответил Иисус,– и вы увидите Сына Человеческого, сидящего по правую руку Всемогущего, и увидите, как на землюявится Он с облаками небесными»" (пер. Кулакова).
+
+Сущ. **δύναμις: **сила, мощь, крепость, могущество. Речь идёт о Боге (эпитет).
+
+# Я
+
+Вероятно, это имеет двойной смысл: 1) это был ответ на вопрос первосвященника и 2) Иисус назвал себя «Я есть», то есть как Бог назвал себя в Ветхом Завете. Предпочтителен первый вариант.
+
+# Сын Человеческий сидит с правой стороны от Всемогущего
+
+Здесь «Всемогущий» - это метонимия, представляющая Бога. Сидеть с «правой стороны от Бога» - это символ получения от Бога великой чести и власти. Возм. понимание: «Он сидит на почетном месте рядом со всемогущим Богом». (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/translate-symaction]])
+
+# придёт на небесных облаках
+
+Здесь облака описываются как сопровождающие Иисуса при Его возвращении. Возм. перевод: «когда он спустится на облаках в небе». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+На этот раз Иисус твердо ответил: "Я", т. е. "Да, Я - Мессия, Сын Божий". У Марка Он здесь впервые открыто провозглашает Себя Мессией (см. толкование на 1:43-44; 8:29-30; 9:9; 11:28-33; 12:12). В доказательство истинности Своего заявления (а по мнению иудеев, подлинный Мессия не мог не представить его) Иисус произнес поразительное предсказание. Применив к Себе слова из Пс. 109:1 и Дан. 7:13, Он сказал: "И вы (судьи) увидите Сына Человеческого (Мк. 8:31), сидящего одесную Силы (это - тоже слово, заменявшее иудеям слово "Бог") и грядущего на облаках небесных", чтобы совершить суд (8:38; 13:26). Слово "увидите" не означало, что Иисус возвратится на землю при жизни Своих судей. Скорее всего, Он подразумевал, что, воскреснув телесно, они предстанут однажды перед превознесенным Сыном Человеческим, Который будет судить их. И тогда они убедятся, что Он - настоящий Помазанник Божий, Мессия.
diff --git a/mrk/14/63.md b/mrk/14/63.md
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+# Тогда первосвященник разорвал на себе одежду и сказал: «Разве нам нужны ещё свидетели?
+
+ὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει· τί ἔτι χρείαν ἔχομεν μαρτύρων; - "Первосвященник же, разорвав одежды его (=свои), говорит: "Что ещё нужду имеем (в) свидетелях"?
+
+Гл. ** δια(ρ)ρήγνυμι: **(прич.): разрывать, прорывать, раздирать; ср. з. разрываться, порваться.
+
+Сущ. **χιτών: **1. хитон (нижняя одежда, преимущественно из льняной ткани, поверх которой обычно надевалась верхняя одежда); 2. одежда, платье
+
+# Разорвал на себе одежду
+
+Первосвященник целенаправленно разорвал свою одежду, чтобы показать свое возмущение и ужас по поводу того, что сказал Иисус. Возм. понимание: «разорвал свою одежду от возмущения».
+
+# Разве нам нужны ещё свидетели?
+
+Это можно записать в виде утверждения. Альтернативный перевод: «Нам, конечно, больше не нужны люди, которые будут свидетельствовать против этого человека!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+"Разодрав одежды свои (скорее всего, нижние одежды, а не первосвященнические одеяния), Каиафа хотел тем самым показать, что расценивает "дерзкое" заявление Иисуса как богохульство. По его мнению, Иисус бесславил Бога, приписывая Себе то, что было прерогативой лишь Всевышнего (ср. 2:7). От первосвященника, где бы и когда они ни услышал богохульство, требовалось в такой вот символической форме выразить ужас и негодование. Но в реакции Каиафы, по-видимому, отразилось и чувство облегчения - ведь Своим ответом Иисус "обличил" Себя, и теперь отпадала необходимость в поиске новых свидетелей.
diff --git a/mrk/14/64.md b/mrk/14/64.md
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+# Вы слышали богохульство? Что вы скажете на это?» И они все признали, что Он виновен и заслуживает смерти.
+
+ἠκούσατε τῆς βλασφημίας· τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. - "(Вы) услышали хулу, что вам кажется?" Они же все осудили, что Он повинен смерти".
+
+Сущ. **βλασφημία: **хула, поношение, богохульство, злоречие, укоризненное злословие.
+
+Гл. **φαίνω: **1. светить, сиять; 2. являться, показываться; 3. казаться, представляться.
+
+Гл. **κατακρίνω: **осуждать (к наказанию), выносить обвинительный приговор, приговаривать.
+
+Прил. **ἔνοχος: **подверженный, подлежащий (суду, наказанию и т.д.), повинный, виновный, ответственный.
+
+# Вы слышали богохульство?
+
+Это относится к словам Иисуса, которые первосвященник назвал богохульством. Альтернативный перевод: «Вы слышали богохульство, которое он произнес?» (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# они все
+
+все люди в комнате (т. е. члены синедриона)
+
+Согласно Закона Моисея богохульство каралось смертью (побитием камнями - Лев. 24:15-16). Так что прекратив на этом расследование, первосвященник призвал синедрион вынести Иисусу обвинительный приговор. Возражений не последовало: все признали Его (ср. Мк. 10:33) повинным смерти.
diff --git a/mrk/14/65.md b/mrk/14/65.md
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+# Некоторые начали плевать в Него. Они завязали Ему глаза, били Его по лицу и говорили: «Пророчествуй». Слуги тоже били Его.
+
+Его Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ· προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον - "И начали некоторые плевать (в) Него и накрывать Его лицо, и бить Его и говорить Ему: "Пророчествуй/прореки"! И служители/слуги (=храмовая стража) ударами Его взяли* (=пощёчины Ему давали)".
+
+* В поздних греч. рукописях здесь так: "бросали".
+
+Альт. перевод: "Кое-кто из них стал плевать в Него и, закрыв Ему лицо, бил по голове и говорил: — Вот теперь пророчествуй! Затем Его стали избивать слуги" (СРП РБО).
+
+Гл. ἐμπτύω: плевать, оплевывать.
+
+Гл. περικαλύπτω: закрывать, покрывать, окутывать. περικαλύπτειν αὐτοῦ τὸ πρόσωπον - "Накрывали Его лицо".
+
+Гл. ** κολαφίζω: **бить (кулаком), ударять, заушать (давать пощечину); перен. удручать, доводить до изнеможения.
+
+Гл. **προφητεύω: **пророчествовать, прорекать, предсказывать.
+
+ῥαπίσμασιν αὐτὸν ἔλαβον - "пощечины Ему давали". Гл. Гл. λαμβάνω: 1. брать, хватать, обхватывать; 2. получать, принимать.
+
+Сущ. **ῥάπισμα: **пощечина, удар по щекам т. е. ланитам.
+
+Некоторые члены синедриона выражали свое презрение к Нему, подвергая Его физическим издевательствам и мучениям. Не было большего оскорбления, чем плюнуть кому-либо в лицо (Чис. 12:14; Втор. 25:9; Иов. 30:10; Ис. 50:6). Подразумевая Его претензии на мессианство, они, закрывая Ему лице, ударяли Его и говорили Ему, чтобы сказал, кто именно Его ударил. Это соответствовало традиционному испытанию того, кто претендовал на статус Мессии (как понимали его раввины на основании Ис. 11:2-4). Истинный Мессия в их представлении мог "прозревать" подобные вещи и без помощи глаз. Но Иисус отказался "проходить испытание" на их условиях и продолжал хранить молчание (ср. Ис. 53:7; 1Пет. 2:23). Когда же Его передали слугам (храмовой страже - Мк. 14:54), то те последовали примеру своего "начальства" и тоже стали бить Его по щекам (ср. Лк. 22:63-65).
diff --git a/mrk/14/66.md b/mrk/14/66.md
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+# Связующее утверждение:
+
+Как предсказал Иисус, Пётр трижды отрекается от Него до того, как запели петухи.
+
+# Общая информация:
+
+Этот эпизод записан во всех четырех Евангелиях, но с небольшими различиями, не переходящими в противоречия. Живое описание Марка было, возможно, сделано со слов Петра. Оно дается в продолжение 14:54, и мы видим из него, что испытание Петра и допрос Иисуса перед синедрионом происходили одновременно. Рассказав об отречении Петра, Марк возвращается к описанию того, что происходило в синедрионе и после его решения (15:1а).
+
+# Когда Пётр был на заднем дворе, туда пришла одна из служанок первосвященника.
+
+Καὶ ὄντος τοῦ Πέτρου κάτω ἐν τῇ αὐλῇ ἔρχεται μία τῶν παιδισκῶν τοῦ ἀρχιερέως - "И когда Петр был внизу (=внутри), во дворе, приходит одна (из) служанок первосвященника".
+
+Сущ. **αὐλή: **1. двор; 2. дом, жилище, дворец. См. прим. к ст. 54.
+
+Сущ. **παιδίσκη: **служанка, (молодая) рабыня.
+
+Одна из служанок первосвященника (ср. Ин. 18:16) подошла к Петру, гревшемуся на дворе у костра (Мк. 14:54).
diff --git a/mrk/14/67.md b/mrk/14/67.md
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+++ b/mrk/14/67.md
@@ -0,0 +1,9 @@
+# Она увидела, как Пётр греется. Присмотревшись к нему служанка сказала: «И ты был с Иисусом, который из Назарета».
+
+καὶ ἰδοῦσα τὸν Πέτρον θερμαινόμενον ἐμβλέψασα αὐτῷ λέγει· καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ἦσθα τοῦ Ἰησοῦ. - "И увидев Петра, греющегося, вглядевшись в него, говорит: "И ты с Назарянином был Иисусом".
+
+Гл. **ἐμβλέπω **(прич./дееприч.): глядеть, смотреть (пристально), всматриваться, взглянуть, рассматривать.
+
+**Ναζαρηνός: **Назарянин (житель города Назарета).
+
+Всмотревшись в него (ср. 10:21), она сказала недобрым голосом: "И ты был с Иисусом Назарянином" (ср. 1:24; 10:47).
diff --git a/mrk/14/68.md b/mrk/14/68.md
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+++ b/mrk/14/68.md
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+# Но он отрицал, говоря: «Не знаю и не понимаю, о чём ты говоришь». И когда он вышел на передний двор, запел петух.
+
+ὁ δὲ ἠρνήσατο λέγων· οὔτε οἶδα οὔτε ἐπίσταμαι σὺ τί λέγεις. καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον [καὶ ἀλέκτωρ ἐφώνησεν]. - "Он же отказался, говоря: "И не знаю и не ведаю ты что говоришь (=что ты говоришь). И (он) вышел вон в передний двор, и [петух прокричал]".
+
+Альт. перевод: "Но Петр стал отрицать это. «Я не знаю и не понимаю, о чем ты говоришь!»– сказал он и вышел наружу, во внешний двор. Тут запел петух" (пер. Кулакова).
+
+Гл. ** ἀρνέομαι: **отрицать, отвергать, отрекаться, отказываться.
+
+Гл. **ἐπίσταμαι: **знать, понимать, быть ознакомленным.
+
+Сущ. **προαύλιον: **передний двор.
+
+И тогда Петр из страха за свою безопасность отрекся от Учителя в первый раз. Причем сделал это, прибегнув к "официальной" форме отрицания, которая была принята в иудейских судах: "Не знаю и не понимаю, что ты говоришь". И чтобы избежать дальнейших расспросов, он встал и вышел вон на передний двор (так, видимо, назван крытый переход, ведший на улицу).
diff --git a/mrk/14/69.md b/mrk/14/69.md
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+# Когда служанка увидела его снова, она начала говорить тем, кто стоял рядом: «Это один из них».
+
+καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν ἤρξατο πάλιν λέγειν τοῖς παρεστῶσιν ὅτι οὗτος ἐξ αὐτῶν ἐστιν. - "И служанка, увидев его, \* начала опять\* говорить стоящим около, что: "Этот (один) из них есть"".
+
+*\* В поздних рукописях выделенное через \*\* выглядит так: "опять начала".
+
+# Служанка
+
+Это та же самая девушка-служанка, которая раньше идентифицировала Петра.
+
+# Это один из них
+
+Люди узнали в Петре одного из учеников Иисуса. Это можно сформулировать точнее. Возм. понимание: «Это один из учеников Иисуса» или «Это один из тех, кто был с этим человеком, которого они арестовали». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Та же самая служанка (ср. Мф. 26:71; Лк. 22:58), снова встретив Петра, теперь уже на "переднем дворе", опять принялась говорить, что он - один из учеников Иисуса. И Петр опять отрекся.
diff --git a/mrk/14/70.md b/mrk/14/70.md
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+++ b/mrk/14/70.md
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+# И Пётр снова отрицал это. Спустя немного времени те, кто там стоял, снова стали говорить Петру: «Ты точно один из них, потому что ты из Галилеи».
+
+ὁ δὲ πάλιν ἠρνεῖτο. καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ· ἀληθῶς ἐξ αὐτῶν εἶ\*, καὶ γὰρ Γαλιλαῖος εἶ. - "Он же опять отказывался. И после малого (времени) опять стоящие около говорили Петру: "Истинно из них ты есть, и ведь галилеянин ты есть\*".
+
+* В поздних греч. рукописях здесь добавление: "и речь твоя подходит".
+
+Примерно час спустя (Лк. 22:59) стоявшие поблизости стали говорить Петру, что он из Галилеи, а значит - один из них. Галилеяне говорили на одном из арамейских диалектов, и их легко узнавали по произношению (ср. Мф. 26:73). Итак, собравшиеся на первосвященническом дворе настаивали на том, что Петр - последователь этого галилейского "еретика" Иисуса.
diff --git a/mrk/14/71.md b/mrk/14/71.md
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+++ b/mrk/14/71.md
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+# Он начал клясться и уверять их: «Я не знаю Этого Человека, о Котором вы говорите».
+
+ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύναι ὅτι οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε - "Он же начал проклинать и клясться/заверять, что: "Не знаю Человека этого, о Котором вы говорите".
+
+Альт. перевод: "Тогда он разразился проклятьями и стал клясться: «Не знаю я Человека, о Котором вы говорите!»" (пер. Кулакова) или "Но он клялся и божился: — Не знаю я человека, о котором вы говорите!" (СРП РБО)
+
+Гл. ἀναΘεματίζω: 1. перех. заклинать, проклинать; 2. неперех.: клясться.
+
+Гл. ὀμνύω: клясться, давать клятву, клятвенно обещать или заверять.
+
+То обстоятельство, что он… начал класться и всех заверять, не означает, что Петр богохульствовал. Но он призывал Божье проклятие на себя, если лжет, и клятвой подтверждал, что не знает Человека Этого, о Котором они говорят. Обращает на себя внимание, что имени Иисуса Петр при этом не произносил.
diff --git a/mrk/14/72.md b/mrk/14/72.md
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+++ b/mrk/14/72.md
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+# Тогда петух запел во второй раз, и Пётр сразу вспомнил слова, которые говорил ему Иисус: "Прежде чем петух пропоёт два раза, ты три раза отречёшься от Меня". И Пётр горько заплакал.
+
+καὶ εὐθὺς ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν. Καὶ ἀνεμνήσθη ὁ Πέτρος τὸ ῥῆμα ὡς\* εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι πρὶν ἀλέκτορα φωνῆσαι δὶς τρίς με ἀπαρνήσῃ· καὶ \\*\*ἐπιβαλὼν ἔκλαιεν\*\* - "И тотчас во второй (раз) петух прокричал. И вспомнил Петр слово, как\* сказал ему Иисус, что: "Прежде чем петух прокричит дважды, трижды (от) Меня откажешься". И \*принявшийся/приняв (он) плакал".
+
+*\* В поздних греч. рукописях выделенное через \*\* выглядит так: "о котором".
+
+*\*...\*\* В поздних греч. рукописях выделенное через \*\*...\*\* выглядит так: "он начал плакать".
+
+Альт. перевод: "И тут во второй раз запел петух. Вспомнил Петр слова, которые сказал ему Иисус: "Прежде чем дважды пропоет петух, ты трижды от Меня отречешься". И разрыдался" (СРП РБО).
+
+Сущ. ἀλέκτωρ: петух.
+
+Гл. φωνέω: 1. кричать, возглашать, громко говорить, петь (о петухе); 2. звать, призывать.
+
+Гл. ἀπαρνέομαι: ср. з.: отрекаться, отвергать(ся), отрицать.
+
+Третье на протяжении менее чем двух часов отречение Петра было тогда "зафиксировано" вторым пением петуха (согласно Марку). И тут он внезапно вспомнил предсказанное ему Иисусом в ту ночь (см. ст. 29-31). И, потрясенный, он заплакал. В отличие от Иуды (Мф. 27:2-5), угрызения совести, охватившие Петра, открыли ему дверь к истинному покаянию и к обновлению его верности Иисусу, его воскресшему Господу (ср. Мк. 16:7; Ин. 21:15-19). Ведь Петр имел веру в Него, а Иуда - нет.
diff --git a/mrk/14/intro.md b/mrk/14/intro.md
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+# Марк 14 Общее примечание
+
+## Общая информация
+
+События в описании Марка нередко имеют структуру "бутерброда" (3:20-35; 5:21-43; 6:7-31; 11:12-26; 14:27-52). С этой структурой мы сталкиваемся и в первом цикле данного раздела. В рассказ о заговоре, в который вступили религиозные вожди и Иуда (ст. 1-2, 10-11), "вторгается" описание иного рода - о помазании Иисуса в Вифании (ст. 3:9). Используя этот прием, Марк резко противопоставил враждебность заговорщиков любви к Иисусу той женщины, которая (у)видела в Нем страдающего Мессию.
+
+## Структура и форма
+
+В некоторых переводах для удобства чтения каждая строка стихотворения помещается правее остальной части текста. Открытая Дословная Библия делает так со стихами 14:27, 62, которые являются словами из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+### Поедание плоти и крови
+
+[Мк 14:22-25](https://v-mast.com/events/translator-tn/22.md) описывает последний ужин (это было празднование Пасхи) Иисуса со Своими последователями (учениками). В это время Иисус сказал им, что то, что они едят и пьют, является Его плотью и Его кровью. Почти все христианские церкви отмечают «Вечерю Господню», «Евхаристию» или «Святое Причастие» в воспоминание об этом ужине.
+
+## Другие возможные трудности при переводе этой главы
+
+### Авва, Отец
+
+«Авва» - это арамейское слово, которым евреи называли отца. Марк записывает его так, как оно звучит в оригинале, а затем переводит его значение. (См: [[rc://*/ta/man/translate/translate-transliterate]])
+
+### "Сын Человеческий"
+
+В этой главе Иисус называет себя «Сыном Человеческим» ([Мк 14:20](https://v-mast.com/mrk/14/20.md)). Если Ваш язык позволяет говорить о себе в третьем лице - используйте этот приём. (См: [[rc://*/tw/dict/bible/kt/sonofman]] и [[rc://*/ta/man/translate/figs-123person]])
diff --git a/mrk/15/01.md b/mrk/15/01.md
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--- /dev/null
+++ b/mrk/15/01.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Когда первосвященники, старейшины, книжники и совет передали Иисуса Пилату, они обвинили Иисуса в совершении множества плохих поступков. Когда Пилат спросил, верны ли их слова, Иисус не ответил ему.
+
+# Рано утром первосвященники, старейшины, книжники и весь синедрион приняли решение. Они связали Иисуса и отвели Его к Пилату
+
+Καὶ εὐθὺς πρωῒ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν πρεσβυτέρων καὶ γραμματέων καὶ ὅλον τὸ συνέδριον, δήσαντες τὸν Ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν Πιλάτῳ - "И тотчас, рано утром, решение приняв, первосвященники со старейшинами и книжниками и всем синедрионом, связав Иисуса, увели и передали Его Пилату".
+
+Сущ. συμβούλιον: совет, решение, совещание, наставление.
+
+ποιήσαντες (деепричастие) от ποιέω: делать, творить, сотворить, производить, исполнять. С деепричастием: приняв, сделав.
+
+Гл. ἀποφέρω: уносить, уводить, отводить, относить.
+
+Гл. παραδίδωμι: отдавать, передавать, предавать; действ. прич. употребляется как сущ.: предатель.
+
+Немедленно (в значении "очень рано") поутру, т. е. где-то между 3 и 6 часами утра, по всей видимости, возможно в пятницу 3 апреля 33 года по Р. Х., первосвященники со старейшинами и книжниками и весь синедрион собрались на совещание, на котором официально обвинили Иисуса и вынесли решение потребовать для Него обвинительного приговора и от римского правителя. Хотя синедрион обладал правом вынесения смертного приговора, он не вправе был приводить его в исполнение. А потому осужденный синедрионом должен был предстать перед римской властью (Ин. 18:31).
+
+Губернатор же имел право или утвердить или отменить приговор синедриона (Ин. 19:10). Во втором случае дело поступало на рассмотрение римского суда, где синедрион выступал в качестве обвинителя и должен был доказать, что обвиняемый нарушил римский закон. А поскольку богохульство (Мк. 14:64) не подлежало по этому закону наказанию, представители синедриона и не говорили о нем перед Пилатом. Синедрион изменил "формулировку", обвинив Иисуса в предательстве политического характера; ведь Он признал Себя Мессией, и они воспользовались этим признанием для Его обвинения в том, будто Он объявил Себя "Царем Иудейским" (15:2; Лк. 23:2).
diff --git a/mrk/15/02.md b/mrk/15/02.md
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+++ b/mrk/15/02.md
@@ -0,0 +1,9 @@
+# Общая информация:
+
+Расследование дела Иисуса римскими властями тоже прошло через три "слушания": а) первоначальный допрос у Пилата (Мф. 27:2,11-14; Мк. 15:1б-5; Лк. 23:1-5; Ин. 18:28-38); б) Его допрос Иродом Антипой (Лк. 23:5-12); в) последнее расследование у Пилата, освобождение Вараввы и вынесение смертного приговора Иисусу (Мф. 27:15-26; Мк. 15:6-20; Лк. 23:13-25; Ин. 18:39 - 19:16). Итак, перед синедрионом Иисуса, обвиненного в богохульстве, осудили в соответствии с иудейским законом, однако теперь против Него было выдвинуто обвинение в политическом преступлении, чтобы осудить Его и по римскому закону. В обоих случаях Он приговаривался к смерти, и это соответствовало Божьей воле (Мк. 10:33-34).
+
+# Пилат спросил Его: «Ты иудейский Царь?» Иисус ответил ему: «Ты сказал»
+
+Καὶ ἐπηρώτησεν αὐτὸν ὁ Πιλᾶτος· σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῷ λέγει· σὺ λέγεις - "И спросил Его Пилат: "Ты есть царь иудеев/иудейский"? Он же, отвечая ему, говорит: "Ты говоришь".
+
+По приказу синедриона Иисус был связан и отведен под конвоем из дома Каиафы (14:53) скорее всего во дворец Ирода, где Его передали Пилату, чтобы тот утвердил вынесенный Иисусу смертный приговор. Понтий Пилат был пятым римским губернатором или, как тогда говорили, прокуратором, Иудеи; эту должность он занимал с 26 по 36 годы по Р. Х. Он был суровым правителем и к иудеям относился с антипатией (Лк. 13:1-2). Большую часть времени Пилат проводил в Кесарии Филипповой, на побережье Средиземного моря, а в Иерусалиме появлялся по особым случаям, таким, в частности, как празднование Пасхи, - чтобы наблюдать за порядком. Более вероятно, что он, как губернатор провинции, остановился во дворце Ирода, а не в крепости Антония, располагавшейся возле храма. И если так, то суд над Иисусом происходил в упомянутом дворце. Пилату принадлежало последнее слово в римском суде. Суд проходил принародно.
diff --git a/mrk/15/03.md b/mrk/15/03.md
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+++ b/mrk/15/03.md
@@ -0,0 +1,7 @@
+# Первосвященники выдвигали против Иисуса много обвинений
+
+καὶ κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά - "И обвиняли Его первосвященники (во) многом".
+
+Гл. κατηγορέω: обвинять, упрекать, порицать, бранить, клеветать.
+
+Поскольку загадочный ответ Иисуса не давал основания для Его осуждения по римскому закону, Пилат, видимо, снова обратился к Его иудейским обвинителям за дополнительными сведениями. И первосвященники, воспользовавшись случаем, обвиняли Его во многом (т. е. многократно обвиняли Его).
diff --git a/mrk/15/04.md b/mrk/15/04.md
new file mode 100644
index 00000000..97012d80
--- /dev/null
+++ b/mrk/15/04.md
@@ -0,0 +1,9 @@
+# Поэтому Пилат снова спросил Его: «Ты ничего не отвечаешь? Видишь, как много обвинений против Тебя?»
+
+ὁ δὲ Πιλᾶτος πάλιν ἐπηρώτα αὐτὸν λέγων· οὐκ ἀποκρίνῃ οὐδέν; ἴδε πόσα σου κατηγοροῦσιν - "Пилат же снова спрашивал Его, говоря: "Не отвечаешь ничего? Посмотри (во) скольком Тебя обвиняют"!
+
+Гл.ἐπερωτάω: вопрошать, спрашивать, просить, обращаться с просьбой, запросом.
+
+Гл. κατηγορέω: обвинять, упрекать, порицать, бранить, клеветать.
+
+Пилат опять предложил Иисусу высказаться в Свою защиту и опровергнуть выдвинутые против Него обвинения, но, к его великому удивлению, Иисус по-прежнему ничего не отвечал (ср. Ис. 53:7 - "не отверзал уст Своих"). Такое странное молчание нечасто имело место быть в римском суде. И оно укрепило первоначальное ощущение Пилата, что Иисус ни в чем не виноват.
diff --git a/mrk/15/05.md b/mrk/15/05.md
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index 00000000..a185518b
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+++ b/mrk/15/05.md
@@ -0,0 +1,7 @@
+# Но Иисус и на это ничего не ответил, и Пилат удивлялся этому
+
+ὁ δὲ Ἰησοῦς οὐκέτι οὐδὲν ἀπεκρίθη, ὥστε θαυμάζειν τὸν Πιλᾶτον - "Иисус же ничего не ответил, так что Пилат удивлялся".
+
+Гл. Θαυμάζω: удивляться, изумляться, поражаться, дивиться, недоумевать.
+
+Марк включил в свое повествование только два коротких замечания Иисуса - Его ответы Каиафе (Мк. 14:62) и Пилату (15:2). Молчание Иисуса подчеркивало то обстоятельство, что Сын Человеческий шел на страдания и смерть добровольно, - во исполнение Божьего замысла (см. толкование на 8:31).
diff --git a/mrk/15/06.md b/mrk/15/06.md
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+++ b/mrk/15/06.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Надеясь, что толпа выберет Иисуса, Пилат предлагает освободить одного заключенного, но толпа просит вместо него Варавву.
+
+# В этот праздник Пилат освобождал одного заключённого, о котором просил народ
+
+Κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον ὃν παρῃτοῦντο - "На праздник же (Пасхи) отпускал/освобождал (Пилат) одного заключенного/узника, которого просили".
+
+Сущ. ἑορτή: праздник, празднество, торжество.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+Сущ. δέσμιος: узник, прил. связанный, скованный. Гл. παραιτέομαι: 1. просить, упрашивать; 2. извиняться, просить о прощении; 3. отказываться, отрекаться, отвращаться, уклоняться.
+
+На праздник и, следовательно, ежегодно на Пасху губернатор в знак доброй воли отпускал на свободу одного из узников - по выбору народа (ст. 8). Хотя во внебиблейских источниках ссылок на этот обычай нет, он вполне согласуется с "примиренческой" римской политикой по отношению к завоеванным странам, когда речь шла об их внутренних делах. И вот, вместо того, чтобы оправдать Иисуса, Пилат решил воспользоваться обычаем "пасхальной амнистии", думая, что народ потребует освобождения Иисуса (ст. 9).
diff --git a/mrk/15/07.md b/mrk/15/07.md
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index 00000000..b49f3758
--- /dev/null
+++ b/mrk/15/07.md
@@ -0,0 +1,13 @@
+# В это время был в заключении Варавва, который со своими сообщниками во время мятежа совершил убийство.
+
+ἦν δὲ ὁ λεγόμενος Βαραββᾶς μετὰ τῶν στασιαστῶν\* δεδεμένος οἵτινες ἐν τῇ στάσει φόνον πεποιήκεισαν - "Был же (так) называемый Варавва с мятежниками\* связанный, (теми,) которые в (во время) мятеже убийство сделали".
+
+* В поздних рукописях здесь так: "сомятежниками".
+
+Сущ. συστασιαστής: соучастник или сообщник в восстании.
+
+δεδεμένος (причастие в пассивном залоге) от δέω: 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы. С причастием в пассивном залоге: связанный.
+
+Сущ. στάσις: 1. устанавливание, стояние; 2. мятеж, возмущение, восстание; 3. разногласие, распря, раздор.
+
+Римские власти держали тогда под арестом предводителя группы мятежников Варавву (возможно, Бар Абба - "сын отца"), известного борца за освобождение Иудеи, которого Иоанн называет "разбойником" (Ин. 18:40); он обвинялся в убийстве и был приговорён к смертной казни. Возможно, Варавва принадлежал к националистической партии зилотов, побуждавших народ к восстанию против Рима.
diff --git a/mrk/15/08.md b/mrk/15/08.md
new file mode 100644
index 00000000..ad2bf715
--- /dev/null
+++ b/mrk/15/08.md
@@ -0,0 +1,13 @@
+# освобождал одного заключённого, о котором просил народ.
+
+Собралось много людей, которые просили Пилата о том, чтобы он освободил одного из заключённых καὶ ἀναβὰς\* ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς\*\* ἐποίει αὐτοῖς - "И поднявшаяся наверх\*/взошедшая толпа начала просить, как он (Пилат) делал им (отпускал одного из узников)".
+
+* В поздних греч. рукописях так: "вскричавшая".
+
+В поздних греч. рукописях так: "всегда".
+
+αναβας (причастие) от ἀναβαίνω: восходить, подниматься, влезать, возноситься.
+
+Гл. αἰτέω: просить, молить, требовать, добиваться; αἰτέω употребляется, когда низший просит у высшего.
+
+Во время разбирательства дела перед дворцом собралась большая толпа. Люди, приближаясь к возвышению, на котором восседал Пилат, просили его о пасхальной амнистии (ст. 6). В толпе же могло быть и немало сторонников Вараввы.
diff --git a/mrk/15/09.md b/mrk/15/09.md
new file mode 100644
index 00000000..d0527d3a
--- /dev/null
+++ b/mrk/15/09.md
@@ -0,0 +1,7 @@
+# Пилат спросил их: «Хотите, чтобы я освободил иудейского царя?»
+
+ὁ δὲ Πιλᾶτος ἀπεκρίθη αὐτοῖς λέγων· θέλετε ἀπολύσω ὑμῖν τὸν βασιλέα τῶν Ἰουδαίων - "Пилат же ответил им (толпе), говоря: "Желаете, (чтобы) я отпустил вам Царя иудеев"?
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать.
+
+Пилат расценил ситуацию как благоприятную для себя возможность выказать пренебрежение к иудеям и, особенно, к их вождям. И с этой мыслью он тоже предложил народу отпустить им Царя Иудейского
diff --git a/mrk/15/10.md b/mrk/15/10.md
new file mode 100644
index 00000000..ffaaadb4
--- /dev/null
+++ b/mrk/15/10.md
@@ -0,0 +1,9 @@
+# Ведь Пилат знал, что первосвященники предали Иисуса из зависти
+
+ἐγίνωσκεν γὰρ ὅτι διὰ φθόνον παραδεδώκεισαν αὐτὸν οἱ ἀρχιερεῖς - "Осознавал/знал (он) ведь, что из-за зависти предали Его первосвященники".
+
+ὅτι διὰ φθόνον - "Что из/из-за зависти".
+
+Сущ. φΘόνος: зависть, недоброжелательство, ненависть, ревность.
+
+Пилат знал, что первосвященники предали Его из зависти, а вовсе не из своего лояльного отношения к римскому императору. Пилат таким образом рассчитывал освободить Иисуса и одновременно унизить религиозных вождей иудеев.
diff --git a/mrk/15/11.md b/mrk/15/11.md
new file mode 100644
index 00000000..51db32d7
--- /dev/null
+++ b/mrk/15/11.md
@@ -0,0 +1,11 @@
+# Но первосвященники подговорили людей, чтобы они просили Пилата освободить Варавву
+
+οἱ δὲ ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον ἵνα μᾶλλον τὸν Βαραββᾶν ἀπολύσῃ αὐτοῖς - "Первосвященники же растрясли/возмутили толпу, чтобы более/скорее Варраву отпустил им".
+
+Гл. ἀνασείω: возбуждать, возмущать, подстрекать.
+
+Нар. μᾶλλον: более, лучше, скорее, гораздо (больше), несравненно.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+Но своего плана ему (Пилату) осуществить не удалось, так как первосвященники возбудили народ требовать, чтобы он отпустил им лучше Варавву. Возможно, собравшиеся уже знали о решении синедриона относительно Иисуса (14:64). Как ни странно, но Пилат не учел того, что народ пойдет не за ним, а за своими "начальниками" (Ин. 19:6-7).
diff --git a/mrk/15/12.md b/mrk/15/12.md
new file mode 100644
index 00000000..d646468e
--- /dev/null
+++ b/mrk/15/12.md
@@ -0,0 +1,9 @@
+# Связующее утверждение:
+
+Толпа просит смерти Иисуса, поэтому Пилат отдаёт его солдатам, которые издеваются над ним, венчают его короной из шипов, избивают и ведут на распятие.
+
+# Пилат спросил их: «Что хотите, чтобы я сделал с Тем, Кого вы называете иудейским Царём?»
+
+ὁ δὲ Πιλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς· τί οὖν [θέλετε] ποιήσω [ὃν λέγετε] τὸν βασιλέα τῶν Ἰουδαίων - "Пилат же снова, отвечая, говорил им: "Что Итак/тогда желаете, чтобы я сделал [Которого называете] Царю иудеев"?
+
+Отвечая толпе, отвергшей его предложение, Пилат… опять спрашивает, что ему сделать с Царем Иудейским? Не принимая этого титула по отношению к Иисусу всерьез, Пилат, тем не менее, прибег к нему - давая понять иудеям, что он, со своей стороны, готов отпустить Иисуса, если они этого пожелают. Но толпа продолжала упорно вопить: "Распни Его" (ст. 13)! Итак, объектом казни, которая ожидала Варавву, становился теперь Иисус.
diff --git a/mrk/15/13.md b/mrk/15/13.md
new file mode 100644
index 00000000..f6965bae
--- /dev/null
+++ b/mrk/15/13.md
@@ -0,0 +1,5 @@
+# И они выкрикивали: «Распни Его»
+
+οἱ δὲ πάλιν ἔκραξαν· σταύρωσον αὐτόν - "Они же снова закричали: распни Его".
+
+σταυρόω: распинать на кресте.
diff --git a/mrk/15/14.md b/mrk/15/14.md
new file mode 100644
index 00000000..ccb7b5ed
--- /dev/null
+++ b/mrk/15/14.md
@@ -0,0 +1,9 @@
+# Пилат спросил: «Что плохого Он сделал?» Но они стали кричать ещё сильнее: «Распни Его!»
+
+ὁ δὲ Πιλᾶτος ἔλεγεν αὐτοῖς· τί γὰρ ἐποίησεν κακόν; οἱ δὲ περισσῶς* ἔκραξαν· σταύρωσον αὐτόν "Пилат же говорил им: "Какое ведь (Он) сделал зло? Они же чрезмерно/неистово закричали: "Распни Его"".
+
+* В поздних греч. рукописях здесь так: "чрезмернее" (сильнее).
+
+Нар. περισσῶς: чрезвычайно, чрезмерно, особенно, необыкновенно, еще сильнее, неистово.
+
+Не сразу пойдя на уступки кричавшим, Пилат потребовал объяснить ему, за какое именно преступление, совершенное этим Человеком, они требуют для Него смертной казни. Но они еще сильнее закричали: "Распни Его"! И тогда римский наместник пришел к выводу, что единодушное требование толпы может послужить законным основанием для вынесения в этом случае смертного приговора. Иисус, стоящий перед ним, должен быть обвинен в государственной измене, которая в римских провинциях каралась смертью на кресте.
diff --git a/mrk/15/15.md b/mrk/15/15.md
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+# Тогда Пилат, желая угодить толпе, отпустил им Варавву, а Иисуса повелел бить плетью и отдать на распятье
+
+Ὁ δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκεν τὸν Ἰησοῦν φραγελλώσας ἵνα σταυρωθῇ - "Пилат же, желая/намереваясь толпе достаточное сделать (угодить), освободил им Варавву, и предал Иисуса, подвергнув бичеванию, чтобы (Он) был распят".
+
+Альт. перевод: "Пилат, желая угодить толпе, освободил им Бар-Аббу, а Иисуса приговорил к распятию, велев сперва бичевать" (СРП РБО).
+
+βουλόμενος (деепричастие) от βούλομαι: хотеть, желать, намереваться. С деепричастием: желая, намереваясь.
+
+βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι - "Намереваясь толпе достаточное сделать".
+
+Прил. ἱκανός: достаточный, довольный (достаточно многочисленный, сильный и т. п.), достойный, способный.
+
+Гл. ἀπολύω: 1. отпускать, освобождать, прощать; 2. отпускать, распускать, разводить, отсылать; ср. з. уходить, удаляться.
+
+Гл. φραγελλόω (прич./дееприч.): бичевать, стегать.
+
+Да, Пилат не считал Иисуса в чем-либо виновным (ст. 14), но руководствовался не требованиями справедливости, а политическими соображениями. Желая угодить народу, чтобы из управляемой им провинции на него не "полетели" жалобы императору Тиберию (Ин. 19:12), т. е. не желая, иначе говоря, рисковать своим положением, Пилат освободил Варавву, а Иисуса приговорил к распятию. Предварительно он распорядился Его бичевать. Подразумевается жестокий римский обычай наносить мужчине перед казнью удары особой плеткой (наказание, к которому приговаривали не только смертников). Узника раздевали, зачастую привязывали к столбу, и несколько тюремных стражников принимались бить его по спине короткими кожаными плетками, утыканными кусочками костей или металла. Число ударов не ограничивалось; эта экзекуция нередко оканчивалась смертью. Пилат приказал бить Иисуса в надежде, что народ, увидя это, проявит к Нему сострадание и удовлетворится "началом казни", но и этот его расчет не оправдался: толпа продолжала настаивать на распятии Иисуса (Ин. 19:1-7).
diff --git a/mrk/15/16.md b/mrk/15/16.md
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+++ b/mrk/15/16.md
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+# Солдаты отвели Иисуса во внутрь дворца правителя, то есть в преторий, и собрали весь полк.
+
+Οἱ δὲ στρατιῶται ἀπήγαγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστιν πραιτώριον, καὶ συγκαλοῦσιν ὅλην τὴν σπεῖραν. - Солдаты же увели Его внутрь двора, которое есть преторий, и созывают всю когорту".
+
+Альт. перевод: "Солдаты увели Его во дворец, в так называемый преторий, и созвали туда всю когорту" (пер. Кулакова).
+
+Сущ. πραιτώριον: претория (1. дворец или официальная резиденция правителя провинции; 2. охранный отряд при претории).
+
+После бичевания, которое, по-видимому, происходило на площади перед дворцом, солдаты увели окровавленного Христа вглубь дворцового двора, где находилась претория (латинским словом "претория" называлась официальная правительственная резиденция; Мф. 27:27; Ин. 18:28, 33; 19:9; Деян. 23:35). В просторном помещении претории собрали весь полк (в греческом тексте здесь слово, соответствующее латин. слову "когорта"). Обычно "полк" или "когорта" насчитывал 600 воинов (десятая часть легиона, состоявшего из 6000 человек); в данном случае под "когортой" мог подразумеваться вспомогательный батальон из 200-300 воинов, сопровождавший Пилата из Кесарии в Иерусалим.
diff --git a/mrk/15/17.md b/mrk/15/17.md
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+# Они одели Его в пурпурную мантию, надели на Него терновый венок, который сплели
+
+καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον· - "И надевают на Него порфиру и возлагают Ему, сплетя, терновый/терновниковый венок."
+
+Альт. перевод: "Они надели на Него пурпурный плащ, а на голову венок, который сплели из колючек," (СРП РБО).
+
+Сущ. πορφύρα: 1. пурпурная улитка; 2. пурпурная ткань; 3. багряница (пурпурная одежда), порфира (длинная царская пурпуровая одежда). Это был плащ одного из солдат, вероятно, поношенный и превратившийся в выцветшую тряпку, но цвет его служил намеком на царский пурпур.
+
+Гл. περιτίΘημι: налагать, возлагать, прилагать, обкладывать, обносить (кругом), надевать.
+
+Прил. ἀκάνΘινος: терновый, колючий, с шипами, тернистый.
+
+В издевательское подражание пурпурному царскому одеянию и золоченому венцу солдаты облачили Иисуса в багряницу, (возможно, в красного цвета поношенный солдатский плащ), а на голову Ему возложили терновый венец. В этой "короне", возложенной на Него, символически выразилось (чего солдаты, конечно, не понимали) Божье проклятье, поразившее падшее человечество (Быт. 3:17-18).
diff --git a/mrk/15/18.md b/mrk/15/18.md
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--- /dev/null
+++ b/mrk/15/18.md
@@ -0,0 +1,5 @@
+# И стали Его приветствовать: «Радуйся, иудейский Царь!»
+
+καὶ ἤρξαντο ἀσπάζεσθαι αὐτόν· χαῖρε, βασιλεῦ τῶν Ἰουδαίων· - "И начали приветствовать его: "Радуйся (=да здравствует) царь иудеев".
+
+Затем римляне стали насмехаться над Иисусом, оскорблять Его словами и действиями, воздавая Ему шутовские почести. Их издевательское приветствие "Радуйся, Царь иудеев!" звучало как пародия на официальное приветствие, которым воины встречали императора: "Аве, Цезарь!" …
diff --git a/mrk/15/19.md b/mrk/15/19.md
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+++ b/mrk/15/19.md
@@ -0,0 +1,15 @@
+# Они били Иисуса палками по голове и плевали в Него, становились на колени и кланялись Ему
+
+καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν καλάμῳ καὶ ἐνέπτυον αὐτῷ καὶ τιθέντες τὰ γόνατα προσεκύνουν αὐτῷ - "И били Его голову (=по голове) тростью (камышовой?) и плевали на Него, и, преклоняя колена, падали ниц перед Ним".
+
+Гл. τύπτω: бить, ударять; перен. уязвлять или ранить (совесть).
+
+Сущ. κάλαμος: 1. камыш, тростник; 2. палка или трость (1. палка из тростника для опоры при ходьбе; 2. тростниковая палочка для письма, перо; 3. трость для измерения длинной около 3,1 м.)
+
+Гл. ἐμπτύω: плевать, оплевывать.
+
+Гл. τίΘημι: класть, ставить, полагать, преклонять (колени).
+
+Гл. προσκυνέω: поклоняться, кланяться, воздавать почесть, упав на колени поклониться до земли.
+
+Солдаты били Иисуса по голове тростью (вероятно, вырывая из Его рук ту, которую дали Ему, вместо скипетра), нанося удары прямо по терновому венцу. И плевали на Него (ср. Мк. 14:65) и, становясь на колени, кланялись Ему. Все это они делали, не столько выражая презрение лично к Иисусу, сколько негодуя на иудеев, упорно желавших иметь собственного царя.
diff --git a/mrk/15/20.md b/mrk/15/20.md
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--- /dev/null
+++ b/mrk/15/20.md
@@ -0,0 +1,11 @@
+# Когда они поиздевались над Ним, тогда сняли с Него пурпурную мантию, одели Его в собственную одежду и повели, чтобы распять
+
+σαν αὐτὸν τὴν πορφύραν καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ\*. Καὶ ἐξάγουσιν αὐτὸν ἵνα σταυρώσωσιν αὐτόν. - "И когда они поглумились/поиздевались над Ним, сняли с Него порфиру и надели на Него одежды Его\*. И выводят Его, чтобы (они) распяли Его (=чтобы распять Его)".
+
+* В поздних греч. рукописях здесь так: "собственные".
+
+Гл. ἐμπαίζω: осмеять, поругать, издеваться, глумиться, насмехаться.
+
+Сущ. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым.
+
+Натешившись над Иисусом, воины сняли с Него багряницу и одели Его в собственные Его одежды. Затем под наблюдением сотника специальная солдатская команда из четырех человек (Ин. 19:23) повела Его к месту казни. Страдания Иисуса по вине римской власти должны были послужить читателям Марка, жившим в Риме, "прообразом" того, что ожидало и их (см. толкование на Мк. 13:9-13).
diff --git a/mrk/15/21.md b/mrk/15/21.md
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+# Общая информация:
+
+Смертная казнь через распятие была одной из самых жестоких казней, когда - либо придуманных людьми. Рассказ Марка о физических страданиях Иисуса впечатляющ, но краток. Какими бы мучительными эти страдания ни были, духовная мука, терзавшая Христа, превосходила их (14:36; 15:34).
+
+# В это время Симон из Кирены, отец Александра и Руфа, шёл с поля. Когда он проходил мимо, его заставили нести крест Иисуса
+
+καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπ᾽ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. - "И заставляют идущего мимо/проходящего какого-то/некоего Симона киринеянина (=из Кирены), приходящего (=возвращающегося) с поля, отца Алксандра и Руфа, чтобы (он) взял (=взять) крест Его".
+
+Обычно приговоренный к распятию должен был сам нести поперечную балку своего креста, весившую около 50 кг., через весь город - к месту казни. Поначалу Иисус тоже нес Свой "крест" (Ин. 19:17), но Он настолько ослабел от побоев, что смог донести его только до городских ворот. И тогда солдаты заставили проходившего мимо человека по имени Симон взять и понести крест Христа. Симон был уроженцем Кирина, большого прибрежного города в Северной Африке, где была значительная еврейская колония (Деян. 2:10). Возможно, он переселился в Иерусалим или, что более вероятно, пришел туда на праздник Пасхи. Только Марк упоминает о том, что Симон был отцом Александра и Руфа, возможно, руководствуясь тем, что эти последователи Христа были известны верующим в Риме (Рим. 16:13).
diff --git a/mrk/15/22.md b/mrk/15/22.md
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--- /dev/null
+++ b/mrk/15/22.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Солдаты приводят Иисуса на Голгофу, где они распинают его между двумя другими преступниками. Многие издеваются над ним.
+
+# Иисуса привели на место, которое называется Голгофа, что означает «Лобное место»
+
+Καὶ φέρουσιν αὐτὸν ἐπὶ τὸν Γολγοθᾶν τόπον, ὅ ἐστιν μεθερμηνευόμενον Κρανίου Τόπος - "И ведут Его на Голгофу место, которое переводится "Черепа Место" (Лобное место)".
+
+Гл. φέρω: нести, (при)носить, сносить, переносить, приводить.
+
+μεθερμηνευόμενον (пассивный залог) от μεΘερμηνεύω: толковать, переводить; страд. прич. с εἰμί обозначает: "значит", "переводится".
+
+Сущ. κρανίον: череп; а также название Голгофы: Лобное (место).
+
+И привели Его на место, расположенное за городской стеной, но неподалеку от нее (Ин. 19:20), которое называлось Голгофа, что значит лобное место. Греч, "голгофа" соответствует арамейскому слову, означающему "место, похожее на череп". Оно представляло собой каменистое округлое возвышение (не холм и не гору), напоминавшее своими контурами человеческий череп. Где оно находилось, в точности неизвестно. По традиции, уходящей к 4 в. по Р. Х., считается, что там, где возведена церковь "Святой гробницы"
diff --git a/mrk/15/23.md b/mrk/15/23.md
new file mode 100644
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--- /dev/null
+++ b/mrk/15/23.md
@@ -0,0 +1,15 @@
+# Ему давали пить вино со смирной, но Он не пил
+
+καὶ ἐδίδουν αὐτῷ* ἐσμυρνισμένον οἶνον· \_\*ὃς δὲ\*\_ οὐκ ἔλαβεν - "И давали Ему приправленное смирной вино, Который же не взял".
+
+*В поздних греч. рукописях здесь добавление: " выпить". \...
+
+*\*Выделенное через \*\*... в поздних греч. рукописях представлено так: "Он же".
+
+Альт. перевод: "Ему давали вина, настоянного на горьких травах, но Он не стал пить" (пер. Кулакова).
+
+Гл. σμυρνίζω: приправлять смирной или миррой. вино со смирной. Возможно, будет полезно объяснить, что смирна - это лекарство, облегчающее боль.
+
+Альт. перевод: «вино, смешанное с лекарством под названием смирна» или «вино, смешанное с лекарством, облегчающим боль и называемым смирной».
+
+Издавна некоторые женщины в Иерусалиме занимались изготовлением болеутоляющего напитка (Притч. 31:6-7); его, в частности, давали распинаемым, чтобы облегчить их физические страдания. По прибытии на Голгофу попытались дать (именно так в греческом тексте) такой напиток - вино, смешанное со смирной (сок растения, имеющего анестезирующие свойства) и Христу, но Он, попробовав (Мф. 27:34), не принял его. Видимо, предпочел претерпеть страдания и смерть, сохраняя контроль над Своими чувствами и сознанием.
diff --git a/mrk/15/24.md b/mrk/15/24.md
new file mode 100644
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--- /dev/null
+++ b/mrk/15/24.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+Ср. Пс. 21:18.
+
+# Солдаты, которые распяли Иисуса, делили Его одежду, бросая жребий, кому из них что достанется
+
+Καὶ \*σταυροῦσιν αὐτὸν καὶ διαμερίζονται\* τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπ᾽ αὐτὰ τίς τί ἄρῃ. - "И \*распинают Его и разделяют\* одежды Его, бросая жребий о них, кто что взял бы (=кому они достанутся".
+
+Гл. διαμεριζω: распределять; в ср. з.: делить между собой.
+
+Если солдаты получали одежду из дома или добывали ее самостоятельно, у них меньше денег вычитали из жалования. Вот почему воины бросают жребий на одежду Иисуса. Обычно казнимого раздевали, оставляя ему разве что набедренную повязку, клали его на землю и прибивали его руки к поперечной балке креста. После этого балку поднимали и укрепляли ее на вертикальном столбе, врытом в землю; к нему прибивали ноги распинаемого. На этом столбе имелось еще нечто вроде деревянного упора (на который как бы подсаживалось тело жертвы), помогавшего его поддерживать.
+
+Помимо всего прочего, распинаемые страдали от жажды, это была мучительная и медленная смерть, обычно наступавшая через 2-3 дня после начала казни. Иногда ее наступление ускоряли тем, что перебивали казнимому голени (Ин. 19:31-33). Личные вещи распятого доставались воинам из "экзекуционной" команды. В случае с Иисусом четверо воинов (Ин. 19:23) делили Его одежды (верхнюю и нижнюю одежды, пояс, сандалии и, возможно, головной убор), бросая жребий, кому что взять. Не сознавая этого, они действовали во исполнение Пс. 21:19, и, таким образом, унижение Иисуса Христа осуществилось еще в одном аспекте.
diff --git a/mrk/15/25.md b/mrk/15/25.md
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+# Когда Его распяли, был третий час
+
+Пользуясь иудейским методом отсчета времени (от восхода и захода солнца), только Марк указывает на время распятия Христа как на "третий час" (около 9 часов утра). Это как будто противоречит указанию Иоанна: "и (был) час шестой" (Ин. 19:14) возможное объяснение кроется в том, что Иоанн, в отличие от трех других евангелистов, пользовался римским (современным) методом отсчета времени (от полночи и полдня); если это так, то по Иоанну Иисус был приведен на суд к Пилату "в шестом часу утра". Бичеванием, издевательством воинов над Христом, Его восхождением на Голгофу и подготовкой к распятию был заполнен промежуток времени между 6 и 9 часами утра.
diff --git a/mrk/15/26.md b/mrk/15/26.md
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+++ b/mrk/15/26.md
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+# Они сделали табличку, на которой было написано, в чём Его вина: «ИУДЕЙСКИЙ ЦАРЬ»
+
+καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη· ὁ βασιλεὺς τῶν Ἰουδαίων. - "И была надпись вины Его, написанная: "Царь иудеев".
+
+Альт. перевод: "Над головой у Него была надпись с указанием вины: ЕВРЕЙСКИЙ ЦАРЬ" (СРП РБО).
+
+Согласно римскому обычаю к кресту, над головою распятого, солдаты прибивали дощечку с указанием его имени и вины, за которую он подвергся казни (Ин. 19:19). Все четыре евангелиста сообщают о такой надписи, прибитой над головой Иисуса, но в передаче ее содержания у них имеются небольшие расхождения, возможно, потому, что надпись была сделана на трех языках (Ин. 19:20). Марк приводит лишь ту ее часть, которая содержала официальное обвинение: "Царь Иудейский" (ср. Мк. 15:2,12).
diff --git a/mrk/15/27.md b/mrk/15/27.md
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+# Рядом с Иисусом справа и слева распяли двух разбойников
+
+Καὶ σὺν αὐτῷ σταυροῦσιν δύο λῃστάς, ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ\* - "И (вместе) с Ним распинают двух разбойников, одного справа и одного слева от Него\*".
+
+* В поздних греч. рукописях здесь добавление целого стиха (ст. 28): "И было исполнено Писание, говорящее: "И с беззаконными Он был сочтён".
+
+Пилат приказал распять Иисуса между двух разбойников, которые, как и Варавва, возможно, обвинялись в мятеже (ст. 7; Ин. 18:40). Может быть, их осудили за измену одновременно с Иисусом, судя по тому, что им было известно, в чем Его обвиняли (Лк. 23:40-42).
diff --git a/mrk/15/28.md b/mrk/15/28.md
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+++ b/mrk/15/28.md
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+# Общая информация:
+
+Данный текст отсутствует в целом ряде рукописей. Распоряжение Пилата привело к исполнению пророчества Исайи, цитируемого Марком в 15:28.
diff --git a/mrk/15/29.md b/mrk/15/29.md
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+++ b/mrk/15/29.md
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+# Те, кто проходил мимо, оскорбляли Его. Они качали головой и издевательски говорили: «Эй! Ты же говорил, что разрушишь храм и построишь его за три дня!
+
+Καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες· οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν ἐν τρισὶν ἡμέραις, - "И идущие мимо хулили Его, покачивая головами их (=своими) и говоря: "Разрушающий святилище/храм и Строящий в (=за) три дня".
+
+Гл. βλασφημέω: хулить, поносить, злословить, богохульствовать, порицать.
+
+Гл. κινέω (прич./дееприч.): двигать, шевелить, передвигать, приводить в движение, кивать, возбуждать.
+
+Проходящие злословили Его, кивая своими головами (это жест насмешки; см. Пс. 21:8; 108:25; Иер. 18:16; Мк. 2:15). Они поносили Его за, якобы, желание разрушить храм (Мк. 14:58).
diff --git a/mrk/15/30.md b/mrk/15/30.md
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+# Спаси теперь Самого Себя и сойди с креста»
+
+σῶσον σεαυτὸν καταβὰς\* ἀπὸ τοῦ σταυροῦ. - "спаси Тебя (=Себя) Самого, сойдя\* с креста"!
+
+В поздних греч. рукописях так: "и сойди".
+
+Они считали, что если бы Он в самом деле был в состоянии восстановить разрушенный храм за три дня, то, конечно же, мог бы легко спасти и самого Себя (ср. 5:23,28,34), просто сойдя со креста.
diff --git a/mrk/15/31.md b/mrk/15/31.md
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+# Первосвященники с книжниками тоже смеялись над Иисусом и говорили друг другу: «Других спасал, а Себя спасти не может
+
+ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον· ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· - "Подобно (=также) и первосвященники, глумясь, друг другу с книжниками говорили: "Других (Он) спас, Себя не может спасти"!
+
+Альт. перевод: "Также и первосвященники вместе с книжниками, насмехаясь, говорили между собой: «Других спасал, а Себя спасти не может" (пер. Кулакова).
+
+Гл. ἐμπαίζω (прич./дееприч): 1. осмеять, поругать, издеваться, глумиться, насмехаться; 2. обманывать, обдурить, надуть (кого-либо), сыграть шутку (с кем-либо).
+
+Как и прочие, религиозные вожди насмехались над Иисусом в разговоре между собой. Наконец-то сбылось их давнее желание расправиться с Ним (3:6; 11:18; 12:12; 14:1,64; 15:1, 11-13). Говоря "других спасал", они имели в виду совершенные Христом чудеса исцелений, которых они не могли отрицать (5:34; 6:56; 10:52). Но их насмешки были вызваны Его кажущимся бессилием в тот момент - неспособностью спасти Себя (ср. 15:30). По иронии судьбы, их слова таили в себе глубокую духовную истину. Поскольку Иисус пришел спасать других, освобождая их из-под власти греха, Самого Себя Он действительно "спасти" (в значении "освободить") от страданий и смерти, назначенных Ему Богом, не мог (8:31).
diff --git a/mrk/15/32.md b/mrk/15/32.md
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+# Пусть теперь Христос, Царь Израиля, сойдёт с креста, чтобы мы увидели это и поверили». Оскорбляли Его и те, кто был распят с Ним
+
+ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν. - "Христос (=Мессия), Царь Израиля, пусть сойдёт со креста, чтобы (мы) увидели и поверили". И распятые вместе с Ним поносили Его".
+
+Гл. ὀνειδίζω: укорять, упрекать, бранить, ругать, поносить, злословить.
+
+Кроме того, первосвященники и книжники обсуждали в издевательском тоне мессианские притязания Иисуса; переиначивая слова Пилата "Царь Иудейский", они называли Его Царём Израиля. Они насмешливо предлагали Ему сойти с креста, дабы представить им несомненное доказательство правомочности Его притязаний.
+
+Они говорили, что тогда уверуют в Него. Но их "проблема" состояла не в недостаточности доказательств, а именно в упорном неверии. Согласно Марку оба разбойника, распятые по обе стороны от Иисуса, тоже поносили/злословили Его. Затем что-то, видимо, перевернулось в сознании и чувствах одного из них, как следует из Евангелия от Луки, и вскоре он заговорил о невиновности Иисуса и стал просить Его помянуть его в Царстве Своём (Лк. 23:39-43).
diff --git a/mrk/15/33.md b/mrk/15/33.md
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+# Связующее утверждение:
+
+В полдень тьма покрывает всю землю до трех часов, затем Иисус кричит громким голосом и умирает. Когда Иисус умирает, занавес в храме разрывается сверху донизу.
+
+# Общие замечания:
+
+Явления и факты, сопутствовавшие смерти Иисуса Христа, Марк описывает в порядке эмоционального нарастания: а) наступление тьмы (15:33), б) вопль Иисуса "Боже Мой" (ст. 34), в) повторный громкий возглас Иисуса (ст. 37), г) сверху вниз разрывается завеса в храме (ст. 38) и д) исповедание Иисуса римским сотником (ст. 39).
+
+# В шестом часу по всей земле стало темно, и это продолжалось до девятого часа
+
+Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφ’ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης - "И случилось (около) часа шестого (=И когда настал шестой час) тьма сделалась на всю землю (=на всей земле) до часа девятого".
+
+Сущ. σκότος: тьма, темнота, мрак.
+
+Иисус висел на кресте три часа (с 9 часов утра до полудня), когда вдруг в шестом часу, т. е. в полдень, настала тьма по всей земле (т. е. Палестине) и продолжалась до девятого часа (до 3 часов пополудни). Была ли она вызвана вдруг налетевшей песчаной бурей или внезапной густой облачностью, или, что вероятнее всего, неожиданным солнечным затмением, тьма эта, надо полагать, явилась космическим знамением Божьего осуждения грехов человеческих (ср. Ис. 5:25-30; Ам. 8:9-10; Мих. 3:5-7; Соф. 1:14-15), которые Отец Небесный возлагал в эти минуты и часы на Иисуса Христа (Ис. 53:5-6; 2Кор. 5:21).
+
+И, прежде всего, она явилась знамением Божьего суда над Израилем, отвергшим Своего Мессию, Который понес на Себе грех мира (Ин. 1:29). Тьма была видимым воплощением богооставленности, ужас который выразился в вопле Иисуса (Мк. 15:34).
diff --git a/mrk/15/34.md b/mrk/15/34.md
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+# В девятом часу Иисус громко закричал: «Эли! Эли! Ламма савахфани?» — что значит: «Бог Мой! Бог Мой! Почему Ты оставил Меня»?
+
+καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον· ὁ θεός μου ὁ θεός μου, εἰς τί \*ἐγκατέλιπές με\*; - "И (в) девятом часу закричал Иисус голосом великим (=громким): "Элои, Элои! Лема савахфани"? Которое есть переводимое (=которое переводится): "Бог мой, Бог мой, на что (=зачем, почему) \*Ты Меня оставил\*"?
+
+*\*В поздних греч. рукописях выделенное через \*\* дано так: "Меня Ты оставил".
+
+ἐλωΐ - Эли - перевод с арамейского обозначающий „Мой Бог". λαμά: ламма - перевод с арамейского, обозначающий: почему? или для чего?)
+
+σαβαχΘάνι: савахфани - букв. перевод с арамейского: "оставил меня").
+
+Марк (и Матфей) записали лишь эту одну из семи фраз, сказанных Иисусом с креста. В девятом часу (3 часа пополудни) Иисус возопил громким голосом: Элои, Элои!, цитируя слова из Пс. 21:2. Марк перевел эти слова на греческий язык для своих читателей; по-русски они звучат как "Боже Мой, Боже Мой! для чего (буквально - "по какой причине") Ты Меня оставил"? Это было нечто большее, чем вопль праведного Страдальца (обратите в этой связи внимание на контраст между Пс. 21:2 и Пс. 21:29) или выражение понятного чувства оставленности.
+
+В горьком крике Иисуса это чувство действительно излилось, это чувство отделения от Бога Отца, но, если можно так выразиться, в "юридическом" смысле, а не в смысле их вечных, нерасторжимых отношений. Понеся на Себе проклятие греха и Божьего осуждения (Втор. 21:22-23; 2Кор. 5:21; Гал. 3:13), Иисус Христос ощутил невыразимое отчаяние от разъединения с Богом, Который не может "смотреть" на грех (Авв. 1:13). В этом ответ на риторический, по сути, вопрос Иисуса "для чего?". Умирая за грешников (Мк. 10:45; Рим. 5:8; 1Пет. 2:24; 3:18), Он должен был выдержать и это отделение от Бога.
diff --git a/mrk/15/35.md b/mrk/15/35.md
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@@ -0,0 +1,7 @@
+# Некоторые из тех, кто стоял рядом, слышали это и говорили: «Смотрите, Он зовёт Илию»
+
+καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε\* Ἠλίαν φωνεῖ. - "И некоторые (из) стоящих рядом/около, услышав, говорили: "Посмотри\*, Или. зовёт".
+
+* В поздних греч. текстах здесь так: "Вот".
+
+Некоторые из стоявших там иудеев, видимо, не поняли слов Иисуса, а, может быть, издеваясь, сознательно исказили их и стали говорить, что Он зовет Илию. Среди них существовало поверье, что в минуты страдания праведников Илия-пророк приходит и избавляет их.
diff --git a/mrk/15/36.md b/mrk/15/36.md
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index 00000000..ccf39768
--- /dev/null
+++ b/mrk/15/36.md
@@ -0,0 +1,19 @@
+# Один из них побежал, намочил губку уксусом, насадил её на палку и дал Иисусу пить, сказав: «Оставьте, посмотрим, придёт ли Илия снять Его с креста»
+
+δραμὼν δέ τις [καὶ] γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν λέγων· ἄφετε ἴδωμεν εἰ ἔρχεται Ἠλίας καθελεῖν αὐτόν. - "Побежав же кто-то (и) наполнив губку уксусом, наткнувший (=надевший) на трость, поил Его, говоря: "Оставьте, давайте увидим/посмотрим, приходит (=придёт) ли Илия снять Его (со креста)".
+
+Альт. перевод: "А один подбежал, намочил губку в кислом питье и стал Его поить, говоря: — Ну-ка, посмотрим, придет Илья снять Его или нет?" (СРП РБО).
+
+δραμων (прич./дееприч.) от τρεχω: бежать.
+
+Гл. γεμίζω (прич./дееприч.): наполнять, нагружать. Сущ. ὄξος: уксус (кислый винный напиток, смешивался с водой; он был дешевле чем вино и утолял жажду лучше чем вода, поэтому пользовался большой популярностью среди солдат и бедных слоев населения).
+
+Гл. περιτίΘημι (прич./дееприч.): налагать, возлагать, прилагать, обкладывать, обносить (кругом), надевать. Сущ. κάλαμος: 1. камыш, тростник; 2. палка или трость (1. палка из тростника для опоры при ходьбе; 2. тростниковая палочка для письма, перо; 3. трость для измерения длинной около 3,1 м.).
+
+Гл. ποτίζω: 1. поить, давать пить; 2. поливать.
+
+Гл. ἀφίημι (императив): (от)пускать, отсылать, прощать, допускать, позволять, оставлять.
+
+Гл. καΘαιρέω: снимать, спускать, опускать.
+
+Вероятно, в ответ на возглас Иисуса "Жажду!" (Ин. 19:28-29) кто-то наполнил губку винным уксусом, смешанным с сырыми яйцами и водой (обычный в тех местах недорогой напиток) и, надев её на трость, давал Ему пить (Пс. 68:22). Возможно, крест Иисуса был установлен несколько выше двух других (потому и пришлось наложить губку "на трость"). Если бы напиток хоть немного продлил жизнь Иисусу, то увеличились бы и шансы "зрителей" увидеть, оставаясь у креста, Илию, который пришел бы снять Его со креста.
diff --git a/mrk/15/37.md b/mrk/15/37.md
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+# Иисус громко вскрикнул и умер
+
+ὁ δὲ Ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν. - "Иисусже, издав голос громкий, испустил дух".
+
+Сущ. φωνή: звук, шум, голос, крик, вопль, стук. Гл. ἐκπνέω: испускать дух, выдыхать, умирать. "Иисус же, громко вскрикнув (ср. Лк. 23:46), испустил дух":
+
+Это свидетельствует о том, что Его смерть не была обычной смертью человека, распятого на кресте (Мк. 15:39).
+
+Обычно казнённый так, после длительных мучений (продолжавшихся порой два-три дня), впадал перед концом в коматозное состояние. Но Иисус умирал, сохраняя сознание и зафиксировав в нем последний момент Своей земной жизни. Его смерть наступила относительно быстро, и это удивило Пилата (ст. 44).
diff --git a/mrk/15/38.md b/mrk/15/38.md
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+# И завеса в храме разорвалась на две части, сверху донизу
+
+Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπ’ ἄνωθεν ἕως κάτω - "И завеса святилища была разорвана на двое, от верха и до низа".
+
+Сущ. καταπέτασμα: завеса. Материал, плотная ткань, висевший между Святой и Святое Святых.
+
+εσχίσθη (пассивный залог) от σχίζω: разрывать, раздирать, рассекать, разрубать, разверзать, прорывать; страд. также - разделяться. С пассивным залогом: была разорвана.
+
+В момент смерти Иисуса завеса в храме разодралась надвое, сверху донизу. Пассивный залог глагола в греческой фразе ("была разодрана") и направление, в каком завеса "разодралась" (сверху вниз), указывают на то, что это действие было произведено Богом. Несомненно, свидетелями этого были священники, которые именно в это время совершали вечернее жертвоприношение.
+
+Это не могло не произвести на них соответствующего впечатления (Деян. 6:7). Разодравшаяся завеса могла быть внешней, отделявшей храм от переднего двора (Исх. 26:36-37), либо - внутренней, которая отделяла "святое-святых" от остальной части храма (Исх. 26:31-35). В первом случае это могло служить знаком для всего народа - в подтверждение слов Иисуса о грядущем суде над храмом, который совершился позднее, в 70 г. (Мк. 13:2). Во втором же случае это было знаком того, что со смертью Иисуса отпадает нужда в постоянных жертвоприношениях за грехи, и открывается новый живой путь к Богу, Доступный для всех (Евр. 6:19-20; 9:6-14; 10:19-22).
diff --git a/mrk/15/39.md b/mrk/15/39.md
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+# Сотник, который стоял напротив Иисуса, увидел, как Он умер, и сказал: «Этот Человек действительно был Божьим Сыном»
+
+ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ \*ὅτι οὕτως ἐξέπνευσεν\* εἶπεν· ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν. - "Увидев же, центурион (=сотник), стоявший близко, напротив Него, \*что так Он испустил дух\*, сказал: "Истинно Этот Человек Сыном Бога был".
+
+*\*В поздних греч.рукописях выделенное через \*\* дано так: "что так закричав, Он испустил дух".
+
+Альт. перевод: "Центурион, стоявший у креста, напротив Него, увидев, как Иисус умер, сказал: «Воистину Этот Человек был Сыном Божьим»" (пер. Кулакова).
+
+Сотник, стоявший напротив Иисуса и бывший свидетелем Его необычного конца и всего, что этому сопутствовало (ст. 33-37), был язычником; как римский офицер, командовавший группой воинов, осуществлявших распятие, он должен был обо всем доложить непосредственно Пилату (ст. 44). Только Марк передает здесь в греческом написании латинское слово центурион, означающее "сотник" (командир, имевший в своем подчинении 100 солдат). Все другие евангелисты употребляют тут другое слово - греческое слово "гекатоитаркос", которое также переведено как "сотник" (например, Мф. 27:54).
+
+Употребление Марком латинского слова является дополнительным доказательством того, что он писал христианам, жившим в Риме (см. Введение). Под впечатлением от всего увиденного и услышанного, в особенности, последнего громкого возгласа Иисуса, римский сотник произнес, пораженный: "Истинно, Человек Этот был Сыном Бога". Возможно, будучи язычником, он не вкладывал в эту фразу специфического христианского смысла, т. е. не имел в виду божественности Иисуса (ср. Лк. 23:47). Он мог подразумевать, что это был необычайный, "истинно Божий человек"; "Сын Божий" в том смысле, в каком римляне почитали своих императоров "сыновьями Бога" ("богами"). Оттенок именно такого смысла передан в некоторых переводах этой фразы
diff --git a/mrk/15/40.md b/mrk/15/40.md
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+# Там были и женщины, которые смотрели издалека. Среди них была Мария Магдалина, Мария, мать младшего Иакова и Иосии, и Саломия
+
+Ἦσαν δὲ καὶ γυναῖκες ἀπὸ μακρόθεν θεωροῦσαι, ἐν αἷς\* καὶ Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ Ἰακώβου τοῦ μικροῦ καὶ Ἰωσῆτος\*\* μήτηρ καὶ Σαλώμη, - "Были же и женщины, издали смотрящие, среди которых\* и Мария Магдалина, и Мария (которая) Иакова маленького и Иосита_* мать и Саломии"\_.
+
+В поздних греч. рукописях здесь добавление: "была" В поздних греч. рукописях здесь: "Иосии".
+
+За страданиями Иисуса на кресте наблюдали не только римские воины и глумившаяся над Ним толпа; тут были и женщины, которые смотрели издали на все происходившее. Прозвище первой из названных тут Марий - Магдалина указывает на то, что она была из селения Магдала, расположенного на западном побережье Галилейского моря.
+
+Это ее Иисус освободил от вселившихся в нее демонов (Лк. 8:2); она и грешная женщина, о которой речь идет в Лк. 7:36-50, - не одно и то же лицо. Вторая Мария (ср. с "другой Марией" в Мф. 27:61) отличима от других по приводимым тут именам ее сыновей: Иакова меньшого (по возрасту) и Иосии; оба, видимо, были хорошо известны ранней Церкви. Саломию называет по имени только Марк (Мк. 15:40; 16:1); эта женщина была матерью сыновей Зеведеевых, учеников Христа - Иакова и Иоанна (Мф. 20:20; 27:56). Возможно, она была сестрой Марии, матери Иисуса, о которой Марк тут не упоминает (ср. Ин. 19:25).
diff --git a/mrk/15/41.md b/mrk/15/41.md
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+# Которые шли за Ним и служили Ему, когда Он был в Галилее. Там было много и тех, кто пришли вместе с Иисусом в Иерусалим
+
+αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ, καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῷ εἰς Ἱεροσόλυμα. - "которые, когда Он был в Галилее, следовали (за) Ним и служили Ему, и другие многие, взошедшие (=пришедшие) с ними в Иерусалим".
+
+Альт. перевод: "которые еще с того времени, как Он был в Галилее, следовали за Ним и служили Ему, и многие другие, пришедшие с Ним в Иерусалим" (пер. Кулакова).
+
+Гл. διακονέω: 1. прислуживать (за столом), обслуживать, подавать (на стол); 2. служить, нести службу или служение; 3. заботиться, печься, оказывать услуги, помогать.
+
+Все эти женщины, когда Иисус был в Галилее, следовали за Ним и служили Ему и Его ученикам, заботясь об их материальных нуждах (ср. Лк. 8:1-3). И многие другие женщины, которые постоянно не сопровождали Христа, теперь стояли "у креста" (они пришли вместе с Ним и Его учениками в Иерусалим на праздник Пасхи и, может быть, надеялись на то, что именно в эти дни Он установит Свое мессианское Царство).
+
+Марк упоминает о женщинах, бывших свидетельницами распятия Христа, в свете их последующей роли во время Его погребения (15:47) и затем - и Его воскресения (16:1-8). Их преданность Ему превзошла преданность учеников, которые покинули Учителя (14:50).
diff --git a/mrk/15/42.md b/mrk/15/42.md
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+# Связующее утверждение:
+
+Иосиф Аримафейский просит Пилата о теле Иисуса, которое он обертывает в простыню и кладет в гробницу.
+
+# Вечером, перед субботой
+
+Καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευὴ ὅ ἐστιν προσάββατον, - "И уже когда настал вечер, поскольку было днём приготовления/пятница, которое есть канун субботы".
+
+Альт. перевод: "Уже был вечер. А так как это была пятница, то есть канун субботы," (СРП РБО).
+
+Сущ. παρασκευή: 1. снаряжение; 2. приготовление (день в который Иудеи делали все необходимые приготовления для празднования субботы или другого праздника); день приготовления.
+
+Сущ. προσάββατον: день перед субботой.
diff --git a/mrk/15/43.md b/mrk/15/43.md
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+# Пришёл знаменитый участник совета, Иосиф из Аримафеи, который тоже ожидал Божьего Царства. Он осмелился войти к Пилату, чтобы попросить тело Иисуса
+
+ἐλθὼν Ἰωσὴφ [ὁ] ἀπὸ Ἁριμαθαίας εὐσχήμων βουλευτής, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν τοῦ θεοῦ, τολμήσας εἰσῆλθεν πρὸς τὸν Πιλᾶτον καὶ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. - "придя, Иосиф (который) из Аримофеи, видный член совета, который и сам был ожидающим Царства Бога, осмелившись, вошёл к Пилату и попросил тело Иисуса".
+
+Прил. εὐσχήμων: 1. благопристойный, благочинный, благообразный; 2. уважаемый, почетный, знаменитый.
+
+Сущ. βουλευτής: советник, член совета (государственного), член синедриона.
+
+Гл. αἰτέω: просить, молить, требовать, добиваться; αἰτέω употребляется, когда низший просит у высшего.
+
+Погребением Иисуса подтверждается тот факт, что Он на самом деле умер, и это явилось важным отправным моментом в раннехристианских проповедях (1Кор. 15:3-4). Поскольку в субботу по Закону нельзя было делать никакого дела, то все необходимое иудеи старались сделать в пятницу, которая была для них днем подготовки к субботе. Итак, Иисус был распят в пятницу, 15 нисана (см. толкование на Мк. 14:1а, 12, 16). Фраза "уже настал вечер" означает, что описываемое далее произошло между 3 часами дня и временем захода солнца, когда пятница официально кончалась и начиналась суббота. Согласно римскому закону тела распятых могли быть переданы родственникам или друзьям для погребения только с разрешения имперского магистрата.
+
+Обычно подобные просьбы удовлетворялись, но бывали случаи, когда казненных оставляли на крестах - на растерзание хищным зверям и птицам, после чего их останки сбрасывались в общую могилу. Иудейский же Закон требовал, по свидетельству "Мишны", надлежащего погребения для всех покойников, даже для казненных преступников. Кроме того, он требовал, чтобы "повешенный на дереве" был снят с него и похоронен до заката солнца (Втор. 21:23). Зная эти законы, Иосиф из Аримафеи осмелился войти к Пилату и просил Тела Иисусова. Сделал он это тогда, когда уже настал вечер (вероятнее всего, около четырех часов пополудни - ведь он торопился ввиду приближения захода солнца). Хотя Иосиф, по-видимому, жил в Иерусалиме, родом он был из Аримафеи, из селения, находившегося, километрах в 35 на северо-запад от Иерусалима. Это был богатый человек (Матф. 27:57) и знаменитый член совета (здесь употреблено греческое слово, обозначающее все тот же синедрион). Он не одобрил решения последнего предать Иисуса смерти и в этом "деле их" не участвовал (Лук. 23:51). Марк пишет об Иосифе, что он и сам ожидал Царствия Божия. А это может говорить о том, что он ожидал Мессию и, возможно, симпатизировал Иисусу (был Его тайным учеником).
diff --git a/mrk/15/44.md b/mrk/15/44.md
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+# Пилат удивился, что Иисус уже умер, и, подозвав сотника, спросил о том, давно ли Он умер?
+
+ὁ δὲ Πιλᾶτος ἐθαύμασεν εἰ ἤδη τέθνηκεν καὶ προσκαλεσάμενος τὸν κεντυρίωνα ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανεν - "Пилат же удивился, что Он уже мертв (букв.: если Он уже мертв) и, подозвав центуриона/сотника, спросил его, давно ли (Он) умер"?
+
+Гл. Θαυμάζω: удивляться, изумляться, поражаться, дивиться, недоумевать.
+
+προσκαλεσάμενος (деепричастие) от προσκαλέομαι: звать, призывать, подзывать, созывать. С деепричастием: подозвав.
+
+Сущ. κεντυρίων: сотник.
+
+Гл. ἐπερωτάω: вопрошать, спрашивать, просить, обращаться с просьбой, запросом.
+
+Пилат удивился, что Иисус уже умер. Чтобы получить подтверждение этому из надежного источника, он позвал сотника, который командовал солдатами, распинавшими Иисуса. А, получив это самое подтверждение, распорядился отдать тело Иисуса Иосифу.
diff --git a/mrk/15/45.md b/mrk/15/45.md
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+++ b/mrk/15/45.md
@@ -0,0 +1,7 @@
+# Узнав от сотника, что Иисус мёртв, Пилат отдал тело Иосифу
+
+καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος ἐδωρήσατο τὸ πτῶμα\* τῷ Ἰωσήφ. - "и, узнав от центуриона/сотника, он отдал труп\* Иосифу".
+
+* В поздних греч. рукописях здесь так: "тело".
+
+Решение Пилата, столь быстрое и положительное, все-таки представляется исключением, и, скорее всего, оно было продиктовано тем, что римский наместник считал Иисуса невинно пострадавшим (см. ст. 14-15). Только у Марка записано о вызове Пилатом сотника; возможно, он упомянул об этом факте, чтобы показать своим читателям в Риме, что смерть Христа была засвидетельствована римским офицером.
diff --git a/mrk/15/46.md b/mrk/15/46.md
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+++ b/mrk/15/46.md
@@ -0,0 +1,17 @@
+# Иосиф купил льняное полотно и снял тело с креста. Он обмотал тело Иисуса льняным полотном и положил Его в гробницу, которая была высечена в скале. Ко входу в гробницу он привалил камень
+
+καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνημείῳ ὃ ἦν λελατομημένον ἐκ πέτρας καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραν τοῦ μνημείου. - "И купив полотно, сняв Его, (он) завернул в полотно и положил Его в гробнице, которая была высечена/вырублена из скалы и (он) привалил камень к двери гробницы".
+
+Сущ. σινδών: тонкое полотно, плащаница (льняное полотно, используемое для заворачивания мертвых тел), покрывало (из тонкого полотна).
+
+Гл. ἐνειλέω: заворачивать, закутывать, обвивать.
+
+Сущ. μνημεῖον: (надгробный) памятник, гробница, могила, гроб.
+
+Гл. προσκυλίω: накатывать (накатывая закрывать что-либо).
+
+Несомненно, в подготовке тела Иисуса к погребению в эти остававшиеся до захода солнца каких-нибудь два часа Иосифу Аримафейскому помогали его слуги. Помогал им и пришедший с благовониями Никодим, также бывший членом синедриона (Ин. 19:39-40). После того, как тело Господа было снято с креста, его, вероятно, омыли (ср. Деян. 9:37), прежде чем плотно обвили плащаницей, умащенной ароматными веществами. Все это делалось в соответствии с иудейскими погребальными правилами (Ин. 19:39-40). Затем Иисуса отнесли в расположенный неподалеку сад и там положили во гробе, который был высечен в скале, - в "новом гробе", принадлежавшем Иосифу Аримафейскому, как пишут Матфей и Иоанн (Мф. 27:60; Ин. 19:41-42). После этого к гробнице привалили камень (плоский округлый камень, который "съезжал" по покатому жёлобу ко входу в гробницу, надежно "запирая" ее от тех, кто захотел бы в туда проникнуть).
+
+# Льняным полотном
+
+Льняное полотно или покрывало - это ткань, изготовленная из волокон льняного растения. Посмотрите, как вы перевели это в Ма 14:51.
diff --git a/mrk/15/47.md b/mrk/15/47.md
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+# Мария Магдалина и Мария, мать Иосии, видели, куда положили тело Иисуса
+
+ἡ δὲ Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ Ἰωσῆτος ἐθεώρουν ποῦ τέθειται. - "Мария же магдалина и Мария (которая), [мать] Иосита\*, смотрели где Он положен\".
+
+*В поздних греч. рукописях здесь так: "[мать] Иосии". \В поздних греч. рукописях здесь так: "кладётся".
+
+Две женщины из тех, что присутствовали при распятии Христа (Мк. 15:40), наблюдали и затем, как и где Его погребали. Другие женщины, очевидно, вернулись домой, чтобы приготовиться к субботе и провести ее "в покое" (Лк. 23:56).
diff --git a/mrk/15/intro.md b/mrk/15/intro.md
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+# Марк 15 Общее примечание
+
+## Специальные понятия в этой главе
+
+### "Занавес храма был разорван на две части"
+
+Занавес в храме был важным символом, который показывал, что людям нужно, чтобы кто-то говорил с Богом за них. Они не могли говорить с Богом непосредственно, потому что все люди грешники, а Бог ненавидит грех. Бог разорвал занавес, чтобы показать, что благодаря Иисусу люди теперь могут говорить с Богом непосредственно, потому что Иисус заплатил за их грехи.
+
+### Гробница
+
+Гробница, в которой был похоронен Иисус ([Мк.15:46](../../mrk/15/46.md)) была похожа на гробницу, в которой богатые еврейские семьи хоронили своих умерших. Это была настоящая комната, вырезанная в скале. Там было ровное место с одной стороны, где они могли разместить его тело после того, как они забальзамировали его и обернули в ткань. Затем они закрыли могилу большим камнем, чтобы никто не мог войти туда или увидеть, что находится внутри.
+
+## Важные речевые обороты в этой главе
+
+### Сарказм
+
+Все издевались, когда притворялись, что поклоняются Иисусу ([Мк.15:19](../../mrk/15/19.md)), и что они разговаривают с царем ([Мк.15:18](../../mrk/15/18.md)); солдаты и евреи тем самым показали, что они ненавидели Иисуса и не верили, что Он - Сын Божий.
+
+## Другие возможные трудности при переводе этой главы
+
+### Эли! Эли! Ламма савахфани?
+
+Это фраза на арамейском языке. Марк переводит эти звуки, записав их греческими буквами. Затем он объясняет значение этой фразы.
+
+## Ссылки:
+
+  * **[Мк.15:1 Notes](./01.md)**
+
+**[](../16/intro.md)**
diff --git a/mrk/16/01.md b/mrk/16/01.md
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+++ b/mrk/16/01.md
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+# Связующее утверждение:
+
+В первый день недели женщины приходят рано утром, чтобы помазать тело Иисуса. Они удивлены, увидев молодого человека, который говорит им, что Иисус жив, но они боятся и никому не говорят.
+
+# После субботы Мария Магдалина, Мария, мать Иакова, и Саломия купили ароматы, чтобы пойти и помазать тело Иисуса
+
+Καὶ διαγενομένου τοῦ σαββάτου Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ [τοῦ] Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτόν - "По прошествии субботы Мария Магдалина и Мария (которая), [мать] Иакова и Саломи купили (на рынке) благовония, чтобы, придя, помазать Его (тело)".
+
+Гл. διαγίνομαι: (о времени) проходить, протекать, миновать.
+
+Гл. ἀγοράζω: покупать (на рынке), приобретать.
+
+Сущ. ἄρωμα: благовоние, пахучее или душистое вещество, аромат.
+
+Гл. ἀλείφω: мазать, помазать, натирать; ἀλείφω говорит о любом помазании (для украшения, для лечения и т. д.).
+
+# После субботы
+
+Суббота - седьмой день недели, которым неделя заканчивается (как у современных иудеев, так и у иудеев времён Иисуса).
+
+Суббота (16 нисана) закончилась с заходом солнца, и началось воскресенье (17 нисана). Вечером, после заката (16 нисана), женщины, присутствовавшие при распятии и погребении Иисуса (15:40, 47), купили ароматы (ароматические масла), чтобы помазать Его (на следующее утро). Из этого можно сделать вывод, что они не ожидали Его воскресения из мертвых (ср. 8:31; 9:31; 10:34). Помазание тела покойника "ароматами" производилось не только с целью перебить запах разлагающегося тела; оно служило также символическим выражением любви и преданности умершему. У иудеев не было широко распространённого обычая бальзамировать умерших.
diff --git a/mrk/16/02.md b/mrk/16/02.md
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+# Рано утром, в первый день недели, на восходе солнца они пришли к гробнице.
+
+καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου - "И очень рано утром, в первый день (после) субботы, приходят (они) к гробнице (при) восходе солнца (или "когда взошло солнце)".
+
+Нар. λίαν: очень, весьма, крайне, чрезвычайно, сильно, слишком, чрезмерно.
+
+Нар. πρωΐ: рано утром, рано, поутру.
+
+ανατείλαντος (причастие) от ἀνατέλλω: 1. перех.выращивать, порождать; 2. неперех.: подниматься, вздыматься, восходить.
+
+Сущ. ἥλιος: солнце.
+
+И очень рано, в первый день недели (т. е. в воскресенье, 17 нисана) женщины приходят ко гробу на восходе солнца. А это значит, что из дому они вышли еще затемно (Ин. 20:1).
diff --git a/mrk/16/03.md b/mrk/16/03.md
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+# Они спрашивали друг у друга: «Кто отодвинет нам камень от входа в гробницу?»
+
+καὶ ἔλεγον πρὸς ἑαυτάς· τίς ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ μνημείου - "И говорили между собой: "Кто отвалит (откатит) нам камень от двери гробницы"?
+
+Гл. ἀποκυλίω: откатывать, отваливать.
+
+Две из них знали, что ко входу в пещеру привален камень, т. к. были свидетелями погребения  (Мк. 15:47). Только Марк упоминает об озабоченности женщин тем, как этот камень отвалить. Очевидно, они не знали, что у гроба была поставлена стража, а вход в пещеру запечатан официальной печатью (Мф. 27:62-66).
diff --git a/mrk/16/04.md b/mrk/16/04.md
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+++ b/mrk/16/04.md
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+# Когда они посмотрели, то увидели, что он отодвинут, а камень был очень большим.
+
+καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀποκεκύλισται ὁ λίθος· ἦν γὰρ μέγας σφόδρα - "И взглянув, видят, что отвален/отодвинут камень: (камень) был ведь велик очень/весьма".
+
+αναβλέψασαι (прич./дееприч.) от ἀναβλέπω: 1. смотреть вверх, взирать, взглянуть; 2. прозревать, обретать зрение.
+
+Гл. Θεωρέω: смотреть (в качестве зрителя), видеть, обозревать.
+
+αποκεκύλισται (пассивный залог) от ἀποκυλίω: откатывать, отваливать. С пассивным залогом: отвален.
+
+# он отодвинут
+
+Это можно перевести в активной форме. Альт. перевод: «кто-то откатил камень». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+Подходя к пещере, женщины сразу же заметили, что камень, который был весьма больших размеров (и весом тоже!), отвален; очевидно, он лежал в стороне.
diff --git a/mrk/16/05.md b/mrk/16/05.md
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+++ b/mrk/16/05.md
@@ -0,0 +1,15 @@
+# Когда они вошли в гробницу, то увидели, что с правой стороны сидит одетый в белую одежду юноша. Они сильно испугались, но
+
+Καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν - "И, войдя в гробницу, увидели юношу, сидящего справа, облаченного (в) одеяние белое, и ужаснулись/были поражены".
+
+εισελθοũσαι (прич./дееприч.) от εἰσέρχομαι входить. С деепричастием: войдя.
+
+ἐν τοῖς δεξιοῖς - "С правой стороны".
+
+Гл. περιβάλλω: (пасс. прич./дееприч.): 1. обкладывать, облагать; 2. одевать, надевать, облекать, заворачивать.
+
+Сущ. στολή:** **длинная одежда или одеяние (носимое правителями, царями и священниками).
+
+εξεθαμβήθησαν (пассивный залог) от ἐκΘαμβέω: изумляться, поражаться, ужасаться. С пассивным залогом: были потрясены.
+
+Женщины вошли в переднее отделение гробницы, за которым располагался погребальный склеп. И тут они с изумлением и испугом увидели юношу, сидевшего на правой стороне (по-видимому, перед входом в погребальный склеп). Эти необычные обстоятельства и то, как говорит о них евангелист Марк, а главное, - сказанное этим "юношей" (ст. 6-7) - всё свидетельствует о том, что Марк считал его ангельским посланником, хотя и называл "юношей", поскольку именно так его приняли женщины. Белая одежда - символ его небесного происхождения и чистоты (ср. 9:3). Лука (24:3-4) и Иоанн (20:12) говорят, что у гроба было два ангела (число, необходимое для подтверждения любого свидетельства; Втор. 17:6), но Марк, как и Матфей (28:5), упоминает лишь об одном ангеле.
diff --git a/mrk/16/06.md b/mrk/16/06.md
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+++ b/mrk/16/06.md
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+# он сказал им: «Не бойтесь. Вы ищете распятого Иисуса из Назарета? Его здесь нет. Он воскрес! Вот то место, где Он лежал.
+
+ὁ δὲ λέγει αὐταῖς· μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν - "Он же говорит им: "Не ужасайтесь. Иисуса ищете Назарянина (=из Назарета) распятого? (Он) был воскрешён. Не есть Он здесь (=Его больше здесь нет). вот/смотрите, место, где положили Его".
+
+εκθαμβεισθε (пассив) от ἐκΘαμβέω: изумляться, поражаться, ужасаться. С пассивным залогом: не будьте в ужасе/не ужасайтесь.
+
+Гл. ζητέω: искать.
+
+εσταυρωμένον (прич./дееприч. в пассивном залоге) от σταυρόω: распинать на кресте. Причастие с пассивным залогом: распятого на кресте.
+
+ηγέρθη (пассив) от ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать; ср. з. вставать, подниматься, восставать. С пассивным залогом: был воскрешен.
+
+Гл. τίΘημι: класть, ставить, полагать, преклонять (колени).
+
+# Он воскрес!
+
+Ангел уверенно заявляет, что Иисус воскрес из мертвых. Это можно перевести в активной форме. Альт. перевод: «Он ожил!», «Бог воскресил его из мертвых!» или «Он воскрес из мертвых!» (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+Видя реакцию женщин, ангел призвал их "прийти" в себя, успокоиться: "Не ужасайтесь", - он сказал и объяснил им, искавшим Иисуса Назарянина, распятого, чтобы помазать Его тело (ст. 1), что Он воскрес. (В греческом тексте глагол стоит в пассивном залоге: "Он был воскрешен", и это указывает на совершение акта воскрешения Богом, что неизменно и повсеместно подчеркивается в Новом Завете; Деян. 3:15; 4:10; Рим. 4:24; 8:11; 10:9; 1Кор. 6:14; 15:15; 2Кор. 4:14; 1Пет. 1:21.) Тела Иисуса Христа не оказалось там, где его положили; гробница была пуста! Вестью ангела Воскресший был отождествлен с Распятым; это была одна и та же историческая Личность. С тех пор и по сей день люди призываются верить этой вести, исходящей от самого Бога. Пустая гробница подтвердила её непреложность.
diff --git a/mrk/16/07.md b/mrk/16/07.md
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+++ b/mrk/16/07.md
@@ -0,0 +1,7 @@
+# А теперь идите и скажите Его ученикам и Петру, что Он раньше вас отправился в Галилею. Там вы Его увидите, как Он и говорил вам».
+
+ἀλλ’ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν - "Но идите, скажите ученикам Его и Петру, что: "(Он) идёт впереди вас в Галилею. Там Его увидите, как Он сказал вам".
+
+Гл. προάγω:** **1. перех.выводить, вести вперед, приводить перед; 2. неперех. идти впереди, предварять, предшествовать.
+
+Затем женщинам было дано поручение: пойти и сказать Его ученикам и Петру, что Он предваряет (ср. с обещанием Иисуса в 14:28 и с тем же глаголом, употребленным там) их в Галилее. Только Марк добавляет слова "и Петру"; здесь они имеют особое значение в свете того, что большая часть "материала", включенного Марком в его Евангелие, была им получена от Петра. Но Петр выделен евангелистом даже не по этой причине и не в силу превосходства над другими учениками, а чтобы подчеркнуть, что Иисус простил его и продолжал считать Своим учеником среди Одиннадцати, несмотря на его (Петра) принародное отречение от Учителя (14:66-72). В Галилее ученикам впервые предстояло увидеть воскресшего Иисуса. Однако к сообщению женщин они отнеслись с недоверием, поскольку женщины по иудейскому закону не считались серьезными свидетелями; так что в Галилею ученики сразу не пошли. Иисусу потребовалось сначала явиться им в окрестностях Иерусалима, чтобы те убедились в истинности Его воскресения (Ин. 20:19-29).
diff --git a/mrk/16/08.md b/mrk/16/08.md
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--- /dev/null
+++ b/mrk/16/08.md
@@ -0,0 +1,19 @@
+# Они, испуганные и сильно удивлённые, вышли из гробницы и побежали. Они никому ничего не рассказали, потому что боялись.
+
+Καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν· ἐφοβοῦντο γάρ - "И, выйдя, убежали/побежали от гробницы, имела ведь их дрожь и изумление/экстаз (=ведь их охватила дрожь и изумление). И никому ничего (не) сказали, боялись ведь (=потому что боялись)".
+
+Альт. перевод: "Выйдя из гробницы, они, изумленные и охваченные страхом, побежали оттуда прочь. Это их так испугало, что они никому ничего не сказали" (пер. Кулакова)
+
+εξελθοũσαι (прич./дееприч.) от ἐξέρχομαι: выходить, уходить. С деепричастием: выйдя.
+
+Сущ. τρόμος: трепет, дрожь, озноб.
+
+Сущ. ἔκστασις: экстаз, исступление, транс, изумление, помрачение; часто обозначает состояние, наводимое Богом на человека, когда его сознание полностью или частично отключается.
+
+εφοβοũντο от φοβέομαι: бояться, пугаться, устрашаться, опасаться, быть в страхе.
+
+Выйдя из гробницы, женщины побежали, объятые трепетом и ужасом. Видимо, какое-то время они никому ничего не говорили (ср. Мф. 28:8), потому что боялись. Их реакция была подобна реакции Петра на горе Преображения (9:6). Их страх был вызван благоговением, охватившим их от осознания невидимого Божьего присутствия и от ощущения Его силы, проявившейся в воскресении Иисуса. Страх и благоговение переполняли их, заставляя молчать. Некоторые богословы полагают, что на Евангелие от Марка оканчивается стихом 8. Такое внезапное окончание в принципе соответствовало литературной манере этого автора. Касаясь темы страха и сильного удивления, он сплошь и рядом вдруг прерывает повествование. Вполне возможно, что и здесь он предоставил читателям благоговейно размышлять над значением пустой гробницы в свете того, что сообщил ангел Бога.
+
+* В ранних греч. рукописях этот стих выглядит пространнее, чем в более поздних. К уже приведённому тексту там добавляется следующее: "πάντα δὲ τὰ παρηγγελμένα τοῖς περὶ τὸν Πέτρον συντόμως ἐξήγγειλαν. Μετὰ δὲ ταῦτα καὶ αὐτὸς ὁ Ἰησοῦς ἀπὸ ἀνατολῆς καὶ ἄχρι δύσεως ἐξαπέστειλεν δι᾽ αὐτῶν τὸ ἱερὸν καὶ ἄφθαρτον κήρυγμα τῆς αἰωνίου σωτηρίας. ἀμήν. - "Всё же приказанное (которым) вокруг Петра кратко (они) сообщили. После же этого и Сам Иисус от востока и до запада отослал через них священное и неуничтожимое возвещение вечного спасения. Аминь".
+
+Альт. перевод: "И всё, что им было велено, они вкратце рассказали Петру и его спутникам. А позже Сам Иисус послал через них от востока до запада священную и непреходящую Весть вечного спасения. Аминь" (пер. Кулакова).
diff --git a/mrk/16/09.md b/mrk/16/09.md
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+# Связующее утверждение:
+
+Иисус сначала предстает перед Марией Магдалиной, которая рассказывает о произошедшем ученикам. Затем Он предстает перед двумя другими, когда они шли по дороге в селение, а затем Он появляется перед одиннадцатью учениками.
+
+# Общая информация:
+
+Последние 12 стихов Евангелия от Марка (16:9-20), известные как "продолженное окончание Евангелия от Марка", представляют один из самых спорных текстов в Новом Завете. Были ли они с самого начала включены в Евангелие самим Марком? В большинстве современных переводов Нового Завета на англ. язык к этой проблеме так или иначе привлекается внимание: ст. 9 либо снабжается пояснением, либо, начиная с него, весь последующий текст печатается отдельно (с соответствующим примечанием), либо весь этот раздел печатается на полях. Внешние источники говорят по этому поводу следующее:
+
+1) Два наиболее ранних манускрипта (Синайский и Ватиканский, относящиеся к 4 в. от Р. Х.) этих стихов не содержат, однако после ст. 8 в них оставлено пустое место; видимо, переписчики знали о существовании ст. 9-20, но в рукописи, которую они переписывали, их не было.
+
+2) В большинство других манускриптов (начиная с 5-го столетия от Р. Х., так же, как в некоторых более ранних версиях), ст. 9-20 включены.
+
+3) Несколько более поздних манускриптов (начиная с 7 в. от Р. Х.) и ряд их вариантов содержат после ст. 8 "укороченное окончание", явно не принадлежащее перу Марка, однако все они, за исключением одного, окачиваются сти. 20.
+
+4) Отцы ранней Церкви - такие, как (жившие во 2 в. от Р. Х.) Иустин Мученик и Тациан, а также Ириней цитировали в своих работах ст. 19 (что говорит в пользу включения всех этих стихов в текст Евангелия от Марка). С другой стороны, Евсевий (4 в. от Р. Х.) и Иероним (начало 5 в. от Р. Х.) говорили, что в известных им греческих манускриптах Евангелия от Марка ст.9-20 отсутствуют.
+
+5) В одной армянской рукописи 10-го столетия от Р. Х. стихи 9-20 приписываются некоему пресвитеру Аристону (скорее - Аристиону, современнику Папия, жившего в 60-120 гг. от Р. Х.), который, как предполагают, был учеником апостола Иоанна.
+
+6) Если Марк внезапно "оборвал" свой текст на ст. 8, то понятно желание некоторых ранних переписчиков "дополнить" его соответствующей концовкой, взятой из других авторов.
+
+# Воскреснув рано утром, в первый день недели, Иисус явился сначала Марии Магдалине, из которой когда-то изгнал семь демонов.
+
+Ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρ᾽ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. - "Воскреснув же рано утром (в) первый (день) недели (букв.: субботы), (Он) был явлен сначала Марии Магдалине, из которой изгнал семь демонов".
+
+Гл. **ἀνίστημι: **(прич./дееприч.): 1. поднимать, воздвигать, воскрешать; 2. вставать, воскресать, восставать.
+
+Гл. **φαίνω: **(пассив): 1. светить, сиять;
+
+2. являться, показываться; 3. казаться, представляться.
+
+# в первый день недели
+
+Речь идёт о воскресенье.
diff --git a/mrk/16/10.md b/mrk/16/10.md
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+# Она пошла и рассказала тем, кто был с Иисусом. Они скорбели и плакали,
+
+ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ’ αὐτοῦ γενομένοις πενθοῦσιν καὶ κλαίουσιν - "Та, пойдя, сообщила/рассказала тем, что (были) с Ним случившееся, скорбящим и плачущим".
+
+Альт. перевод: "Она пошла и сообщила скорбящим и плачущим Его ученикам" (СРП РБО).
+
+πορευθεισα (прич./дееприч.) от πορεύομαι: идти, ходить. С деепричастием: пойдя.
+
+γενομένοις (прич./дееприч.) от γίνομαι: 1. быть, становиться; 2. рождаться; 3. происходить, совершаться; 4. наступать, приходить.
+
+πενθοũσι (прич./дееприч.) от πενΘέω: плакать, оплакивать, печалиться, горевать. С причастием: скорбящие.
+
+κλαίουσιν (прич./дееприч.) от κλαίω: плакать, рыдать, оплакивать. С причастием: плачущие.
+
+Мария пошла и возвестила бывшим с Ним (такое определение последователей Иисуса ни ранее у Марка, ни в других Евангелиях не встречается), что она видела Его. Возможно, здесь подразумеваются вообще все, кто так или иначе был "причастен" к Иисусу, а не только одиннадцать апостолов. Выржание "плачущим и рыдающим" (о Его смерти) тоже встречается лишь в этом месте.
diff --git a/mrk/16/11.md b/mrk/16/11.md
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+++ b/mrk/16/11.md
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+# но когда услышали, что Иисус жив и что она видела Его, то не поверили ей.
+
+κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπ’ αὐτῆς ἠπίστησαν - "и те, услышав, что живёт (Он) и был увиден ею, (=она видела Его), не поверили".
+
+ακούσαντες (прич./дееприч.) от ἀκούω: 1. слышать, слушать; 2. выслушивать, прислушиваться, внимать, понимать; 3. слушаться, повиноваться; 4. услышать, узнавать; 5. страд. слыть, считаться. С деепричастием: услышав.
+
+Гл. ζάω: жить, ожить.
+
+εθεάθη (пассив) от Θεάομαι: смотреть, видеть, рассматривать, глядеть, созерцать, обозревать. С пассивным залогом: был увиден.
+
+Гл. ἀπιστέω: 1. не верить, не доверять; 2. быть неверным, нарушать верность.
+
+Услышав, что Он жив, и она видела (здесь греческое слово εθεάθη (см. выше), нигде больше у Марка не встречающееся) Его, они не поверили её сообщению (Лк. 24:11). Вероятно, вскоре после этого Иисус явился двум другим женщинам - в подтверждение ангельской вести - и повелел им сказать об этом Его ученикам (ср. Мф. 28:1, 9-10).
diff --git a/mrk/16/12.md b/mrk/16/12.md
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+++ b/mrk/16/12.md
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+# После этого Иисус явился в другом виде двоим из них, когда они шли в селение.
+
+Μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ πορευομένοις εἰς ἀγρόν - "После же этого двоим из них (учеников) шедшим (Он) был явлен в другом образе идущим в поле".
+
+Альт. перевод: "После этого Он, ужев другом облике, явился двум из них на пути, когда они шли в селение" (пер. Кулакова).
+
+Μετὰ δὲ ταῦτα - "После же этого".
+
+περιπατοũσιν (прич./дееприч.) от περιπατέω: ходить (кругом); перен. поступать, жить, вести, действовать. С причастием: шедшим.
+
+Сущ. μορφή:** **образ, форма, очертания, вид, внешность.
+
+πορευομένοις (прич./дееприч.) от πορεύομαι: идти, ходить. С причастием: идущего.
+
+В этих стихах кратко передана история о двух учениках, шедших в Эммаус (Лк. 24:13-35). Слова о двух из них говорят о том, что они были из числа не поверивших сообщению Марии (Мк. 16:10-11). Итак, Иисус явился им в ином образе… на дороге (в поле), видимо когда они шли в Эммаус.
diff --git a/mrk/16/13.md b/mrk/16/13.md
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+++ b/mrk/16/13.md
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+# Они вернулись и рассказали об этом остальным, но те им тоже не поверили.
+
+κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν - "И те, уйдя/пойдя, сообщили остальным ; даже тем/этим не поверили".
+
+απελθοντες (прич./дееприч.) от απερχομαι: уходить, отправляться, уезжать.
+
+Гл. ἀπαγγέλλω: приносить весть, сообщать, доносить, уведомлять, рассказывать, возвещать, объявлять.
+
+Гл. πιστεύω:** **1. верить, веровать, уверовать, поверить; 2. вверять.
+
+# им тоже не поверили
+
+Остальные ученики не поверили словам тех, которые шли по дороге в селение.
+
+Те, кому Иисус явился на пути, пошли и возвестили об этом остальным. Но те им не поверили. Это может означать, что Иисус появился перед ними не в том виде, что перед Марией Магдалиной, или, что более вероятно, не таким, каким они знали и видели Его до распятия. Когда эти ученики, возвратившись, возвестили прочим ученикам, то и им тоже не поверили. По-видимому, несмотря на утверждения очевидцев (ср. Лк. 24:34), ученики поначалу думали, что являющийся после распятия Христос - не что иное, как привидение (ср Лк. 24:37).
diff --git a/mrk/16/14.md b/mrk/16/14.md
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+++ b/mrk/16/14.md
@@ -0,0 +1,25 @@
+# Связующее утверждение:
+
+Когда Иисус встречается с одиннадцатью учениками, Он упрекает их за неверие и велит им идти по всему миру и возвещать Благую Весть.
+
+# Затем Иисус явился одиннадцати ученикам, когда они возлежали за трапезой. Он упрекнул их за закрытые сердца и за неверие, потому что они не поверили тем, кто видел Его воскресшим.
+
+Ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν - "Позднее [же] возлежащим самим одиннадцати (Он) был явлен и побранил неверие их и жестокосердие, потому что, увидев Его воскресшим, не поверили".
+
+Нар. ὕστερον: после, потом, напоследок.
+
+ανακειμένοις (прич./дееприч.)) от ἀνάκειμαι: лежать, возлежать (за столом). С причастием: возлежащим. εφανερώθη (пассив) от φανερόω: делать явным, являть, открывать, показывать. С пассивным залогом: был явлен.
+
+Гл. ὀνειδίζω: укорять, упрекать, бранить, ругать.
+
+Сущ. σκληροκαρδία:** **жестокосердие, жесткость сердца.
+
+# одиннадцати
+
+Это одиннадцать апостолов, оставшихся после того, как Иуда покинул их.
+
+# возлежали
+
+В восточной культуре, когда люди собираются есть, они ложатся на бок, опираясь на подушки рядом с низким столом..
+
+Наконец возможно, в тот же день, Иисус явился всем одиннадцати, когда они ужинали (как это можно заключить из Лк. 24:41-43), и упрекал (в греческом тексте - гл. ὀνειδίζω (см. выше) весьма сильно звучащий, который нигде больше по отношению к Иисусу не употребляется) их за неверие и жестокосердие, что отказались поверить свидетельству видевших Его воскресшим. Слыша о воскресении Иисуса Христа (пусть и не видя Его своими глазами), ученикам необходимо было поверить свидетельству очевидцев - как необходимо это всем жившим и живущим после них, которых достигает проповедь о Нем.
diff --git a/mrk/16/15.md b/mrk/16/15.md
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+++ b/mrk/16/15.md
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+# Иисус сказал им: «Идите по всему миру и проповедуйте Радостную Весть всем людям.
+
+καὶ εἶπεν αὐτοῖς· πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει. - "И сказал Им: "Отправившись в мир весь, возвестите Евангелия (=Благую Весть) всему созданию".
+
+Альт. перевод: "И сказал им: «Идите по всему миру и проповедуйте Благую Весть всему творению!" (пер. Кулакова).
+
+Сущ. κόσμος: 1. украшение, прикраса; 2. мир (1. Вселенная; 2. Земля; 3. мировой порядок, система; 4. человечество; и т. д.).
+
+Гл. κηρύσσω (императив): проповедовать, провозглашать, разглашать, возвещать.
+
+Сущ. κτίσις:** **1. создание, творение, основ(ыв)ание, устроение; 2. творение, тварь; 3. начальство, власть.
+
+# идите по всему миру
+
+Здесь «мир» является метонимией, означающей людей во всем мире. Возм. понимание: «Идите везде, где есть люди». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Затем Иисус сказал одиннадцати апостолам идти и провозглашать Евангелие (Благую Весть) всему творению, т. е. всем людям.
diff --git a/mrk/16/16.md b/mrk/16/16.md
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index 00000000..77ad046e
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@@ -0,0 +1,13 @@
+# Тот, кто поверит и примет крещение, будет спасён, а кто не поверит, будет осуждён.
+
+ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται - "Поверивший и крещённый/крестящийся будет спасен, не поверивший же будет осужден".
+
+Гл. βαπτίζω (пасс. прич./дееприч.): погружать, крестить, омывать (о церемониальном омовении, см. Мк. 7:4 и Лк 11:38), окунать.
+
+σωθήσεται (пассив) от σῴζω 1. спасать, беречь, сохранять, избавлять; 2. исцелять; страд. выздоравливать. С причастием: будет спасен. κατακριθήσεται (пассив) от κατακρίνω: осуждать (к наказанию), выносить обвинительный приговор, приговаривать. С пассивным залогом: будет осужден.
+
+# кто не поверит, будет осуждён
+
+Слово «кто» относится ко всем людям. Эту фразу можно перевести в активной форме. Альтернативный перевод: «Бог осудит всех людей, которые не поверят». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+Услышав благую весть и поверив ей (кто будет веровать), и приняв в знак этого крещение (и креститься; в оригинальном тексте сказано: "каждый, кто уверовал и принял крещение"), человек получит (подразумевается - от Бога) спасение (ср. толкование на 13:13) от духовной смерти, являющейся наказанием за грех. По-гречески особенно наглядно выражена та мысль, что внутреннее принятие евангельской вести верой и внешнее проявление этой веры через водное крещение - тесно взаимосвязаны между собою. Хотя у новозаветных авторов предполагается мысль о водном крещении (в нормальных, обычных обстоятельствах) каждого уверовавшего, 16:16 не означает, что крещение - это непременное условие личного спасения. Вторая половина этого стиха строится по принципу контраста: а кто не будет веровать (в Благую Весть), осужден будет Богом в день страшного суда (ср. 9:43-48). Основанием для осуждения станет отсутствие веры, а не несоблюдение того или иного ритуала. О крещении во второй части стиха не упоминается, поскольку, само собой разумеется, что не имеющему в себе веры нет смысла исповедовать ее публично во внешнем акте, которым является водное крещение. Таким образом, единственным обязательным условием получения Божьего спасения является вера в Него (Рим. 3:21-28; Еф. 2:8-10).
diff --git a/mrk/16/17.md b/mrk/16/17.md
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+# И вот какие знаки будут сопровождать верующих: Моим именем они будут изгонять демонов, будут говорить на новых языках,
+
+σημεῖα δὲ τοῖς πιστεύσασιν ταῦτα παρακολουθήσει· ἐν τῷ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσιν καιναῖς - "Знамения же поверившим эти последуют/будут следовать: "Во имя Моё/именем Моим демонов будут изгонять, (на) языках будут говорить новых".
+
+Возм. перевод: "А знаком, по которому узнают тех, кто поверил, будет то, что их будут сопровождать чудеса: они будут изгонять бесов Моим именем; будут говорить на новых языках" (СРП РБО) или "А с теми, кто уверует, будут такие знамения: именем Моим бесов они будут изгонять, на новых языках говорить будут" (пер. Кулакова).
+
+Сущ. σημεῖον: знамение, знак, признак.
+
+Гл. παρακολουΘέω:** **следовать, сопровождать; перен. повиноваться, исследовать, внимательно следить.
+
+# Моим именем
+
+Здесь «имя» связано с авторитетом и властью Иисуса. Посмотрите, как «Моё имя» переведено в [Мк 9:38] ([https://git.door43.org/ru\_gl/ru\_tn_1lv/src/branch/master/mrk/09/38.md](https://git.door43.org/ru_gl/ru_tn_1lv/src/branch/master/mrk/09/38.md)). Возм. перевод: «Властью Моего имени» или «Моим авторитетом». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+В этих стихах (17-18) перечислены пять знамений, которые будут сопутствовать уверовавшим (см. толкование на 8:11). Имеются в виду сверхъестественные явления, призванные подтвердить, что весть, передаваемая апостолами, исходит от Бога (16:20). Не личную веру каждого из первых христиан удостоверяли "знамения", а ту веру, которую они провозглашали миру. В свете этого, а также с учетом исторических свидетельств, есть основания полагать, что в качестве нормы упомянутые знамения действовали лишь в апостольское время (2Кор. 12:12; Евр. 2:3-4). Итак, способность творить чудеса во имя Иисуса Христа давалась верующим в интересах успешного исполнения ими порученной им миссии (Мк. 16:15). Они получали способность изгонять бесов, демонстрируя этим победу Иисуса над сатаной. Двенадцать (6:13) и Семьдесят уже делали это ранее, и эта способность продолжала проявляться в дни жизни апостолов (Деян. 8:7; 16:18; 19:15-16). Господь обещал им, что они смогут говорить новыми языками, имея, вероятно, в виду, что они, в случае необходимости, чудесным образом заговорят на неизвестных им прежде иностранных языках. Это и произошло в день Пятидесятницы (Деян. 2:4-11) и затем повторялось в первоапостольской Церкви (Деян. 10:46; 19:6; 1Кор. 12:10; 14:1-24).
diff --git a/mrk/16/18.md b/mrk/16/18.md
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+# будут брать змей в руки, и если они выпьют что-нибудь смертельное — это не повредит им, будут возлагать руки на больных — и те станут здоровы».
+
+[καὶ ἐν ταῖς χερσὶν] ὄφεις ἀροῦσιν κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν - "[И в руки] змей возьмут/будут брать, и если смертельное что-то выпьют, нет, им не повредит, на немощных руки возложат/будут возлагать, и выздоровеют (букв.: хорошо будут иметь)".
+
+Сущ. ὄφις: змея (симв. мудрость, хитрость), змей.
+
+Прил.  Θανάσιμος: смертельный, смертоносный.
+
+Гл. βλάπτω: повреждать, вредить, наносить ущерб.
+
+Прил. ἄρρωστος: слабый, хилый, болезненный.
+
+По-видимому, правильнее это место было бы прочитать так: "и если они будут брать змей, и если они будут пить смертоносное (яд), не повредит им". Это обещание Божьей защиты, чудесного "иммунитета", видимо, предполагало случаи, когда гонители будут принуждать верующих брать в руки ядовитых змей, пить яд и т. п. Оно не распространяется на те случаи, когда люди сознательно и добровольно стали бы делать подобные вещи (в раннехристианской Церкви такая "практика" и не была известна). Когда на острове Мальта на руке у Павла повисла смертоносная змея (Деян. 28:3-5), то он вышел невредимым из этой опасной ситуации, возникшей не по его инициативе. Однако других подобных примеров в Новом Завете не встречаем. Последним в ряду "удостоверяющих знамений", перечисленных Христом, было исцеляющее наложение рук на больных. Об этом упоминается и в Деян. 28:8; известно, что дар исцелений практиковался в ранней Церкви (1Кор. 12:30).
diff --git a/mrk/16/19.md b/mrk/16/19.md
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+# После беседы с ними Господь Иисус вознёсся на небо и сел с правой стороны от Бога.
+
+Ὁ μὲν οὖν κύριος Ἰησοῦς μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ - "Итак, Господь Иисус, после того как сказал им (это), был взят наверх, в небо, и сел справа (от) Бога".
+
+ανελήμφθη (пассив) от ἀναλαμβάνω: брать, поднимать, возносить, принимать. С пассивным залогом: был взят наверх.
+
+Гл.  καΘίζω: 1. перех.сажать, усаживать; 2. неперех. садиться, сидеть; перен. оставаться, пребывать, проживать.
+
+# вознёсся на небо и сел
+
+Это можно перевести в активной форме. Альт. перевод: «Бог взял Его на небеса, и он сел». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# сел с правой стороны от Бога
+
+Сидеть по «правую руку от Бога» - это символическое действие, означающее получение от Бога великой чести и авторитета. Альт. перевод: «сел на почетном месте рядом с Богом». (См: [[rc://*/ta/man/translate/translate-symaction]])
+
+В ст. 19 говорится о Господе, Который, завершив Свое земное служение после воскресения (на протяжении 40 дней - Деян. 1:3), вознесся ("был вознесен", подразумевается - Богом Отцом) на небо, где воссел справа от Бога, т. е. занял соответствующее Ему славное место (см. толкование на Мк 12:36-37а). Реальность совершившегося вскоре получила подтверждение в видении христианского первомученика Стефана (Деян. 7:56). В определенном смысле на этом служение Иисуса Христа на земле закончилось.
diff --git a/mrk/16/20.md b/mrk/16/20.md
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+# А ученики пошли и везде рассказывали Радостную Весть. И везде, где они проповедовали, Господь поддерживал их и подтверждал их слова знаками.
+
+ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων - букв.: "Те же, выйдя, возвестили всюду, когда Господь содействовал и слово упрочивал/утверждал через/посредством последующие знамения".
+
+Альт. перевод: "А они пошли и везде проповедовали — и Господь содействовал им и подкреплял их проповедь чудесами" (СРП РБО).
+
+εξελθόντες (прич./дееприч.) от ἐξέρχομαι: выходить, уходить. С деепричастием: выйдя.
+
+συνεργοũντος (прич./дееприч.) от συνεργέω: работать вместе, содействовать, споспешествовать. С причастием: содействующий.
+
+βεβαιοũντος (прич./дееприч.) от βεβαιόω: укреплять, упрочнять, утверждать, подкреплять. С деепричастием: утверждая.
+
+επακολουθούντων (прич./дееприч.) отἐπακολουΘέω: по)следовать, следовать по пятам; перен. подражать;  С причастием: последующий.
+
+# подтверждал их слова
+
+Эта идиома означает, что они могли доказать, что их послание истинно. Возм. понимание: «доказывал, что Его послание, о котором они проповедовали, было истинным». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+Но, с другой стороны, служение Иисуса продолжалось через Его учеников, которые пошли (из Иерусалима) и везде проповедовали (букв.: "провозглашали") Евангелие (Благую Весть). Апостолы проповедовали при Господнем содействии. Это, в частности, выражалось и в том, что их слова (евангельскую весть) Он подкреплял знамениями (ср. Евр. 2:3-4). Дело провозглашения Благой Вести на земле продолжается и сегодня последователями Иисуса Христа, которым, как и тогда, содействует Сам воскресший Господь Иисус.
diff --git a/mrk/16/intro.md b/mrk/16/intro.md
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+# Марк 16 Общее примечание
+
+## Специальные понятия в этой главе
+
+### **Гробница**
+
+Гробница, в которой был похоронен Иисус ([Мк 15:46](https://v-mast.com/mrk/15/46.md)), была похожа на гробницу, в которой богатые еврейские семьи хоронили своих умерших. Это была комната, вырезанная в скале. У неё было ровное место с одной стороны, где они могли разместить тело после того, как они забальзамировали его и обернули в ткань. Затем они закрыли могилу большим камнем, чтобы никто не мог войти или увидеть, что находится внутри.
+
+## Другие возможные трудности при переводе этой главы
+
+Повествования четырех евангелистов о воскресении Иисуса Христа несколько отличаются друг от друга в деталях (например: они указывают неодинаковое число женщин, пришедших ко гробу, да и имена этих женщин не всегда у них совпадают; не совпадают и число ангелов, явившихся им, и реакция женщин на весть о воскресении Иисуса). Никто из евангелистов не описывает абсолютно всех событий, связанных с воскресением; это естественно: в пределах достоверности они свободны были о чем-то говорить в общих чертах и что-то выделять, подчеркивая разные аспекты одних и тех же явлений. Эти расхождения объяснимы тем, что на свидетелей воскресения это уникальное событие не могло произвести идентичного впечатления, так что в несходстве их описаний заключено лишнее свидетельство в пользу того, что воскресение Иисуса Христа действительно имело место.
+
+### **Молодой человек в белых одеждах**
+
+Матфей, Марк, Лука и Иоанн все пишут об ангелах в белой одежде, которые разговаривали с женщинами в гробнице Иисуса. Двое из авторов назвали их людьми, но это только потому, что ангелы были в человеческом обличье. Два автора пишут о двух ангелах, но двое других пишут только об одном из них. Лучше всего перевести каждый из этих отрывков  не пытаясь делать переходы или описывая всё одинаково. (См: [Мф 28:1-2](https://v-mast.com/mat/28/01.md) и [Мк 16:5](https://v-mast.com/mrk/16/05.md) и [Лк 24:4](https://v-mast.com/luk/24/04.md) и [Иоанна 20:12](https://v-mast.com/jhn/20/12.md))
diff --git a/mrk/front/intro.md b/mrk/front/intro.md
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+# Введение в евангелие от Марка
+
+## Часть 1: Общие сведения
+
+### Содержание книги Марка
+
+  1. Введение (1:1–13).
+  2. Служение Иисуса в Галилее (1:14-8:26):
+
+  * Раннее служение (1:14–3:6);
+  * Иисус набирает популярность среди людей (3:7–5:43);
+  * Уход из Галилеи и возвращение (6:1–8:26).
+
+  3. Продвижение в сторону Иерусалима, когда Иисус несколько раз предсказывает свою собственную смерть; ученики неправильно понимают, и Иисус учит их, как трудно будет следовать за ним (8:27–10:52).
+  4. Последние дни служения и подготовка к окончательному конфликту в Иерусалиме (11:1–13:37).
+  5. Смерть Христа и пустая гробница (14:1–16:8).
+
+### О чём книга Марка?
+
+Евангелие от Марка - одна из четырех книг в Новом Завете, которая описывает некоторые моменты из жизни Иисуса Христа. Авторы евангелий писали о разных аспектах того, кем был Иисус, и что он делал. Особое внимание Марк уделил тому, как Иисус страдал и умер на кресте, и подробно это описал. Он сделал это, чтобы поддержать своих читателей, которые подвергаются гонениям. Марк также объяснил некоторые еврейские обычаи (ср. 7:1-4) и арамейские слова (ср. 5:41). Можно предположить, что Марк ожидал, что большинство его первых читателей будут язычниками. Писал Марк, скорее всего, в конце 50-х - начале 60-х годов от Р. Х.
+
+### Как следует перевести название этой книги?
+
+Переводчики могут назвать эту книгу традиционным названием «Евангелие от Марка» или «Евангелие в соответствие с Марком». Они также могут выбрать более понятный заголовок, например, «Хорошие новости об Иисусе, переданные Марком». (См: [[rc://*/ta/man/translate/translate-names]])
+
+### Кто написал книгу от Марка?
+
+В книге не указано имя автора. Однако, начиная с ранних христианских времен, большинство христиан считало, что автором был именно Марк. Марк был также известен как Иоанн Марк. Марк - племянник Варнавы, соратника апостола Павла (Деян. 12: 25). Марк также был близким другом и переводчиком апостола Петра (см. 1Пет. 5:13). По всей видимости, Марк происходил из состоятельной семьи (см. Деян. 12:12 - в доме его родителей собиралась большая община верующих) и получил хорошее образование: из его евангелия видно хорошее владение греческим языком и частое употребление латинских слов. Марк, возможно, не был прямым свидетелем того, что говорил и делал Иисус. Но многие ученые считают, что Марк написал своё Евангелие  об Иисусе по рассказам апостола Петра.
+
+## Часть 2: Важные религиозные и культурные концепции
+
+### Как обучал Иисус?
+
+Люди считали Иисуса раввином. Раввин - учитель Божьих законов. Иисус учил так же, как и другие религиозные учителя в Израиле. У него были ученики, которые следовали за ним, куда бы он ни пошел. Этих последователей называли учениками. Иисус часто говорил притчами. Притчи - это рассказы, в которых преподаются моральные уроки. (См: [[rc://*/tw/dict/bible/kt/lawofmoses]] и [[rc://*/tw/dict/bible/kt/disciple]] и [[rc://*/tw/dict/bible/kt/parable]])
+
+### Главные богословские темы
+
+1. Христология. Марк рассказывает об Иисусе Христе (Мессии), Сыне Божьем (см. 1:1). Мессианство Иисуса проявляется во множестве совершаемых Им чудес (исцелений, власть над силами природы (Он усмиряет бурю и ходит по воде), духовным миром (Он изгоняет бесов) и даже смертью (Он воскрешает)). Кроме того, Он имеет власть прощать грехи (см. 2:5-12), поэтому судьба человека зависит от того, верит ли он в Иисуса. Иисус проповедует Царство Божье, которое приходит вместе с Ним. Слушающие дивились словам Христа (1:22), и Он ни на кого не ссылался для того, чтобы подтвердить истинность Своего учения! Мессианство Иисуса выражено также и в титулах: его часто называли Учителем (Иисуса - величайший из учителей!), Пророком (см. 8:28). Иисус называл Себя "Сыном Человеческим". Ещё к Нему в Евангелии от Марка обращены следующие мессинские титулы: "Христос", "Сын Давидов", "Царь Иудейский", "Господь" - все они свидетельствуют о божественной власти Иисуса. Но особое место у Марка уделено выражению "Сын Божий" и его производным (Сын Возлюбленный, Сын Бога Всевышнего, Сын Благословенного, Святый Божий). Даже бесы называют Иисуса Сыном Бога (1:24, 3:11, 5:7). Важным в этой связи является заявление римского сотника: "Истинно Человек Сей был Сын Божий" (15:39). Смерть Иисуса на кресте стала истинным Богоявлением не только для иудеев, но и для язычников.
+
+2. "Мессианский секрет". Учёные замечают, что Иисус у Марка несколько раз приказывает ученикам (и другим людям) никому не говорить о его мессианстве, Преображении и ряде чудес. Эту особенность и называют "мессианским секретом". Иисус также запрещал свидетельствовать о Нём бесам, чтобы это свидетельство не было понято превратно. Так, какое-то время мессианство Иисуса оставалось в тайне, поскольку в народном сознании образ избавителя Израиля ассоциировался больше с политическими изменениями, избавлением от римского ига! То же Царство, которое принёс и о котором возвещал Иисуса, разительно отличалось от ожиданий его современников. Также и широкий публичный резонанс от чудес Иисуса часто препятствовал проповеди об истинном смысле Царства Бога, ведь многие искали от Него внешних знаков и великих чудес, теряя из виду внутренний смысл - спасение от греха и вечную жизнь.
+
+3. Ученичество. Марк описывает становление веры учеников Иисуса. Он не пытается их приукрасить. С одной стороны, они с решимостью последовали за Ним (1:16-20), с другой стороны, чем дольше они следуют за Иисусом, тем меньше понимают Его. Они часто испытывали робость, проявляи маловерие и даже препирались с Ним (ср. 14:29, 31); после ареста Спасителя все они разбежались прочь (14:50). Только после воскресения Иисуса к ученикам приходит прозрение: они наконец-то осознают смысл Его жертвенного служения (об этом говорил сам Иисус, см. 10:45). Для учеников стала понятна мысль о страдающем Мессии. Марк подчёркивает 3 неотъемлемых аспекта следования за Христом:
+
+(1) отказ от собственных целей, противоречащих Божьей воле (см. 8:34);
+
+(2) необходимость взять крест, подражая Христу (см. 14:36-39), и посвятить себя всецело Царству Божьему; это беззаветное посвящение очень часто означало гонения и даже смерть (ср. 9:49-50);
+
+(3) ежедневное следование за Иисусом и подчинение Его воле; жизнь последователя Христа преображается в соответствии с Его учением.
+
+## Часть 3: Важные проблемы перевода
+
+### Что такое синоптические евангелия?
+
+Евангелия от Матфея, Марка и Луки называют Синоптическими Евангелиями, потому что они описывают множество одиннаковых событий. Слово «синоптика» означает «обозревающий всё вместе».
+
+Тексты считаются «параллельными», когда они одинаково или практически одинаково описаны в двух или трех евангелиях. При переводе параллельных переходов переводчики должны использовать одну и ту же формулировку и делать их как можно более похожими.
+
+### Почему Иисус называет себя "Сыном Человеческим?
+
+В Евангелиях Иисус называет себя «Сыном Человеческим». Это отсылка на Даниила 7:13-14. В этом отрывке описывается человек, охарактеризованный как «сын человека». Это означает, что данная личность была похожа на Человеческое существо. Бог дал власть сыну Человеческому вечно руководить народами. И все люди будут всегда ему поклоняться.
+
+Евреи, жившие во временами Иисуса, не использовали понятие "сын Человеческий" для всех подряд. Поэтому Иисус использовал его по отношению к себе, чтобы помочь им понять, кем он был на самом деле. (См: [[rc://*/tw/dict/bible/kt/sonofman]])
+
+Перевод понятия «Сын Человеческий» может быть затруднен во многих языках. Читатели могут неправильно понять его буквальный перевод. Переводчики могут рассмотреть альтернативные варианты, такие как «Человек». Также может быть полезно включить сноску для объяснения этого термина.
+
+### Почему Марк часто использует термины, обозначающие короткие периоды времени?
+
+В Евангелии от Марка слово «немедленно» или «тотчас» встречается сорок два раза. Марк использует этот приём, чтобы сделать события более захватывающими и яркими. Он быстро перемещает читателя из одного события в другое.
+
+### Каковы основные проблемы в тексте Книги Марка?
+
+Следующие стихи найдены в более старых версиях Библии, но не включены в большинство современных версий. Переводчикам не рекомендуется использовать эти стихи в своих переводах. Однако, если в том регионе, для которого предназначен перевод, есть более старые версии Библии, в которые включены один или несколько таких стихов, переводчики могут включить и их, но для этого их следует поместить в квадратные скобки ([]) с пометкой, указывающей, что они, вероятно, не были в оригинальном Евангелии от Марка.
+
+  * "У кого есть уши, чтобы слышать, пусть услышит!»" (7:16)
+  * "где червь не умирает и огонь не угасает" (9:44)
+  * "где червь не умирает и огонь не угасает" (9:46)
+  * "Исполнились слова Писания: «И Он был причислен к преступникам" (15:28)
+
+Данный отрывок не был найден в более ранних рукописях. Большинство Библий включают этот отрывок, но современные Библии помещают его в скобки ([]) или каким-то образом указывают, что этот отрывок, возможно, не был в оригинальной версии Евангелия от Марка. Переводчикам рекомендуется сделать что-то подобное тому, что делают современные версии Библии.
+
+  * "Воскреснув рано утром, в первый день недели, Иисус явился сначала Марии Магдалине, из которой Он когда-то изгнал семь демонов. Она пошла и рассказала об этом тем, кто был с Иисусом. Они скорбели и плакали, но когда услышали, что Иисус жив, и что она видела Его, то не поверили ей. После этого Иисус явился в другом виде двоим из них, когда они шли в селение. Они вернулись и рассказали об этом остальным, но те им тоже не поверили. Затем Иисус явился одиннадцати ученикам, когда они возлежали за трапезой. Он упрекнул их за закрытые сердца и за неверие, потому что они не поверили тем, кто видел Его воскресшим. Иисус сказал им: «Идите по всему миру и рассказывайте Радостную Весть всем людям. Тот, кто поверит и примет крещение, будет спасён, а кто не поверит, будет осуждён. И вот какие знаки будут сопровождать верующих: Моим именем они будут изгонять демонов, будут говорить на новых языках, будут брать змей в руки, и если они выпьют что-нибудь смертельное — это не повредит им, будут возлагать руки на больных — и те станут здоровы». После беседы с ними Господь Иисус вознёсся на небо и сел с правой стороны от Бога. А ученики пошли и везде рассказывали Радостную Весть. И везде, где они рассказывали Радостную Весть, Господь поддерживал их и подтверждал их слова знаками". (16:9-20)
+
+(См: [[rc://*/ta/man/translate/translate-textvariants]])
diff --git a/nam/01/01.md b/nam/01/01.md
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+# Общая информация:
+
+Наум в поэтической форме описывает разрушение Самарии (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Пророчество о Ниневии. Книга видений Наума из Елкосеи
+
+Это вступительные слова. Предложения можно объединить и распространить: "В этой книге передаётся видение Наума из Елкосеи, и это пророчество о Ниневии" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# из Елкосеи
+
+Наум был уроженцем селения Елкосея (см. [[rc://*/ta/man/translate/translate-names]]).
diff --git a/nam/01/02.md b/nam/01/02.md
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+# Общая информация:
+
+Наум начинает говорить о Божьем суде над врагами Его народа и о спасении Его избранников. В видении используется большое количество метафор и параллелизмов (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Господь
+
+Или "Яхве" - именно под таким именем Бог открывался ветхозавеным людям. См. страницу translationWord о том, как нужно переводить это слово.
+
+# страшен в гневе
+
+"страшен, когда гневается"
+
+# Господь мстит Своим врагам
+
+"Господь будет мстить Своим врагам"
diff --git a/nam/01/03.md b/nam/01/03.md
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+# не оставляет без наказания
+
+Вместо отрицания можно использовать утверждение: "всегда наказывает беззаконников" (см. [[rc://*/ta/man/translate/figs-litotes]]).
+
+# Господь идёт в вихре и буре, и облако — это пыль от Его ног
+
+Библейские авторы часто сравнивали Божье присутствие с сильной бурей. Наум говорит, что Бог, идущий судить людей, шествует в вихре и поднимает с земли облака пыли (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# это пыль от Его ног
+
+"от Его ног поднимается пыль"
diff --git a/nam/01/04.md b/nam/01/04.md
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+# Общая информация:
+
+Наум продолжает говорить, что Бог будет судить Своих врагов и спасёт Свой народ.
+
+# Вянут Васан и Кармил, блекнет цветок на Ливане
+
+"Вянут" - значит "высыхают". Васан был известен своими хорошими пастбищами, где люди пасли крупный и мелкий скот. Кармил - это гора, заросшая фруктовыми садами. Снег, сходящий с Ливанских гор, делал это место очень плодородным. Альтернативный перевод: "Увядают пастбища в Васане, гибнут сады на горе Кармил, блекнут цветы на Ливане" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/nam/01/05.md b/nam/01/05.md
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+# холмы тают
+
+Возможные значения: 1) землетрясение разрушает холмы, и они как будто тают; 2) потоки воды стекают по холмам во время бурь и разрушают их (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# земля колеблется
+
+Возможные значения: 1) горы и холмы трясутся; 2) вся земля сильно трясётся.
+
+# перед Ним — как вселенная, так и всё живущее в ней
+
+Под "вселенной" имеются в виду жители земли. Пропущенное слово понятно из предыдущей фразы. Альтернативный перевод: "земля трясётся, и вместе с ней трясутся живущие на ней люди" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/nam/01/06.md b/nam/01/06.md
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+# Общая информация:
+
+Наум продолжает говорить о Господе, приходящем со Своим судом к врагам и спасающем Свой народ.
+
+# Кто устоит перед Его негодованием? И кто стерпит пламя Его гнева?
+
+Это два синонимичных риторических вопроса. Вместо вопросов можно использовать утверждение: "Никто не сможет устоять перед Его негодованием и никто не сможет стерпеть пламя Его гнева" (см. [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# пламя Его гнева
+
+"силу Его ярости" или "шквал Его гнева"
+
+# Его гнев изливается как огонь
+
+Здесь Божий гнев сравнивается с огненной жидкостью. Здесь можно употребить дейсвительный залог: "Он изливает Свой гнев, как лаву" или "Он обрушивает огненный шквал Своего гнева" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Скалы распадаются перед Ним
+
+Здесь можно употребить действительный залог: "Он раскалывает скалы" или "скалы рассыпаются от Его присутствия" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/nam/01/07.md b/nam/01/07.md
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+# прибежище в день бедствия, знает надеющихся на Него
+
+Наум сравнивает Бога с убежищем, где люди могут скрыться от тех, кто хочет им навредить. Они верят, что Бог их защитит, потому что Он подобен безопасному месту (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# в день бедствия
+
+"Во времена бедствий" или "когда приходит беда". Это обобщение, указывающее на неопределённый отрезок времени.
diff --git a/nam/01/08.md b/nam/01/08.md
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+# Но Он до основания разрушит Ниневию
+
+"До основания" - значит "полностью". Имеется в виду, что Бог уничтожит жителей Ниневии. Альтернативный перевод: "Он поностью уничтожит всех Своих врагов" или "Он истребит всех ниневитян" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# наводнением
+
+Наум говорит, что Божий суд неизбежен и подобен наводнению (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Его врагов будет преследовать мрак
+
+Под "мраком" имеется в виду преисподняя, наполненная мертвыми. Наум говорит, что Бог будет преследовать Своих врагов и уничтожит их, погрузив во мрак. Альтернативный перевод: "все Его враги погибнут" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/nam/01/09.md b/nam/01/09.md
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+# Общая информация:
+
+Наум говорит жителям Ниневии, какая участь их ждёт.
+
+# Что вы замышляете против Господа?
+
+Этот риторический вопрос указывает на то, что тщетно составлять злые планы против Господа. Альтернативный перевод: "Бесполезно что-либо замышлять против Господа" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Он совершит уничтожение
+
+Или "Он не позволит осуществиться вашим замыслам", "Он разрушит все ваши планы" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# бедствие уже не повторится
+
+Возможные значения: 1) речь идёт о Божьей каре, которая больше не обрушится на народ. АП: "Бог не накажет вас во второй раз"; 2) имеются в виду беды, которые народ сам на себя навлёк, выступив против Бога. (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/nam/01/10.md b/nam/01/10.md
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+# Общая информация:
+
+Наум использует метафоры, чтобы показать людям, что Бог уничтожит Своим огнём всех, кто сговаривается против Него (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# переплетённые между собой, как терновник
+
+У этой метафоры есть следующие возможные значения: 1) люди, сговаривающиеся против Господа, не смогут освободиться от бедствий, потому что они опутают их, как терновник; 2) Господь стремительно уничтожит тех, кто сговаривается против Него. Он свяжет этих людей между собой и сожжёт так же, как связывают колючки и бросают их в огонь (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# и напившиеся, как пьяницы
+
+Возможные значения: 1) те, кто сговаривается против Господа, пострадают от последствий своих планов, и это будет подобно алкогольному отравлению; 2) всех, кто сговаривался против Господа, Бог сокрушит так же, как пьяный крушит всё в округе.
+
+# будут как сухая солома
+
+Наум сравнивает Божий всепоглощающий гнев, изливающийся на Его противников, с огнём, сжигающим сухую солому. Альтернативный перевод: "они сгорят в огне так же быстро, как сгорает сухая солома" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# полностью пожраны
+
+"Пожраны" - то есть "сожжены". Можно сказать: "они, как сухая солома, будут полностью сожжены" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/nam/01/11.md b/nam/01/11.md
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+# советует беззаконное
+
+склоняет людей к нечестию
diff --git a/nam/01/12.md b/nam/01/12.md
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+# Общая информация:
+
+Господь говорит израильтянам об их врагах.
+
+# Хоть они мирные и многочисленные
+
+Речь идёт или об ассирийцах, или о ниневитянах.
+
+# они будут отсечены
+
+Бог сранивает гибель врагов Израиля с обрезанием ветвей. Здесь можно употребить действительный залог: "Я всё равно их уничтожу" или "Я их отсеку" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/nam/01/13.md b/nam/01/13.md
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+# Теперь Я сломаю его ярмо, лежащее на тебе, и разорву твои цепи
+
+Бог сравнивает вражеский гнёт с ярмом и цепями, которые Он уничтожит. Альтернативный перевод: "Я освобожу тебя от врагов, и они больше не будут тебя угнетать" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/nam/01/14.md b/nam/01/14.md
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+# Уничтожу идолов и языческих божеств в доме твоего бога
+
+"В доме твоего бога" - значит "в твоих капищах". Можно сказать: "Я уничтожу статуи твоих богов в их капищах" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Приготовлю тебе в нём могилу
+
+Господь говорит, что похоронит их в могилах, которые Сам для них выкопал. Альтернативный перевод: "Я Сам выкопаю для вас могилы и похороню вас в них" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/nam/01/15.md b/nam/01/15.md
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+++ b/nam/01/15.md
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+# Вот на горах ноги возвещающего Радостную Весть, возвещающего мир
+
+Под "ногами благовестника" имеется в виду человек, провозглашающий радостную весть. Альтернативный перевод: "Смотрите, вот по горам идёт гонец, несущий радостную весть" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+# грешник... он
+
+Наум говорит о жителях Ниневии, как об одном человеке.
+
+# ведь он совсем уничтожен
+
+Здесь можно употребить действитеьлный залог: "Господь полностью его уничтожил" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/nam/01/intro.md b/nam/01/intro.md
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+# Наум 01 Общие замечания
+
+## Оформление главы
+
+В некоторых версиях длинные цитаты, молитвы и песни печатаются с небольшим отступом вправо. В ULB, как и в некоторых других версиях, так может быть оформлена вся книга пророка Наума (за исключением 1-го стиха 1-й главы), потому что, она представляет собой пророчество, изложенное в поэтической форме (см. [[rc://*/tw/dict/bible/kt/prophet]]).
+
+Несмотря на то, что в книге три главы, на самом деле, это одно пространное пророчество.
+
+## Важные концепции
+
+### Божий гнев против Ниневии
+
+Настоящую книгу нужно читать вместе с пророчеством Ионы, в котором рассказывается, как жители Ниневии (ассирийской столицы) покаялись, когда Иона сказал, что Бог их накажет. Пророчество Наума было написано спустя сто лет после пророчества Ионы. В нём говорилось, что Бог покарает ассирийцев - но только после того, как они будут использованы в Его целях. Вполне очевидно, что речь идёт о мести и гневе Господа, однако они не такие, как у людей, потому что не носят греховного характера (см. [[rc://*/tw/dict/bible/kt/evil]], [[rc://*/tw/dict/bible/other/avenge]], [[rc://*/tw/dict/bible/kt/sin]]).
+
+### Полное разрушение
+
+Во время появления данного пророчества Ассирия контролировала почти весь Ближний Восток. Наум предсказал, что ассирийцы будут уничтожены и перестанут существовать как нация. Это пророчество сбылось очень внезапно.
+
+## Ссылки:
+
+  * **[Наум 01:01 Замечания](./01.md)**
+  * **[Наум intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/nam/02/01.md b/nam/02/01.md
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+# Общая информация:
+
+Пророчество Наума написано в поэтической форме. В еврейской поэзии могут встречаться разные виды параллелизма. Здесь пророк начинает говорить о разрушении Ниневии (см. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Разрушитель
+
+Наум использует слово, ассоциирующееся с военачальником и его армией, которая сокрушает своих противников, как глиняные сосуды, и разбрасывает их черепки. Альтернативный перевод: "твой уничтожитель" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# поднимается на тебя
+
+Или "атакует". Можно сказать: "готовится напасть на тебя" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# охраняй крепости, стереги дорогу, приготовься, собирайся с силами
+
+Наум призывает жителей Ниневии приготовиться к сражению (хотя понимает, что враги всё равно одержат над ними победу) (см. [[rc://*/ta/man/translate/figs-irony]]).
+
+# стереги дорогу
+
+Пророк говорит жителям Ниневии расставить вдоль дорог охранные посты, чтобы знать о наступлении врага.
+
+# собирайся с силами
+
+Это идиома, означающая "приготовься действовать" (речь идёт о военной кампании). Альтернативный перевод: "приготовься к войне" (см. [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/nam/02/02.md b/nam/02/02.md
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+# Ведь Господь восстановит величие Иакова как величие Израиля
+
+Под "Иаковом" и "Израилем" имеются в виду потомки этого человека. Возможные значения: 1) под "Иаковом" подразумевается Южное Иудейское царство, а под "Израилем" - Северное Израильское царство. Альтернативный перевод: "Господь восстановит могущество Иудеи так же, как Он обещал восстановить величие Израиля"; 2) "Иаков" и "Израиль" указывают на весь Божий народ (как Иудею, так и Израиль) (оба выражения синонимичны). Альтернативный перевод: "Господь восстановит величие Своего народа" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# опустошители
+
+те, кто силой отбирал их имущество во время войны
+
+# уничтожили их виноградные ветви
+
+Возможные значения: 1) это метафора, указывающая на то, что ассирийцы расхитили имущество израильтян, как если бы народ был виноградной лозой, ветви которой оборвали и обобрали. Альтернативный перевод: "разграбили всё их имущество так же, как обрывают плоды с виноградных ветвей"; 2) "виноградные ветви" - это синекдоха, указывающая на сельскохозяйственные поля. Альтернативный перевод: "уничтожили все их посевы" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-synecdoche]]).
diff --git a/nam/02/03.md b/nam/02/03.md
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+# Щит его героев красен
+
+Возможные значения: 1) металлические щиты казались красными, потому что блестели на солнце; 2) щиты были обтянуты красной кожей.
+
+# его героев
+
+То есть воинов, которые разрушат Ниневию. См. ([Наум 2:1](../02/01.md)).
+
+# колесницы сверкают огнём
+
+Скорее всего, речь идёт о том, что металлические колесницы врага сверкали на солнце.
+
+# В день приготовления к бою
+
+Можно сказать: "когда солдаты готовятся к битве" или "когда воины готовятся к атаке".
+
+# и лес копий волнуется
+
+Или "воины размахивают своими копьями".
+
+# лес копий
+
+В некоторых переводах вместо сочетания "лес копий" используется выражение "кипарисовые копья". Кипарис - это дерево, чья древесина использовалась для изготовения некоторых частей оружия (см. [[rc://*/ta/man/translate/translate-unknown]]).
diff --git a/nam/02/04.md b/nam/02/04.md
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+# По улицам несутся колесницы
+
+"колесницы противника с огромной скоростью несутся по улицам города"
+
+# От них блеск как от огня
+
+Наум сравнивает свет от сверкающих на солнце колесниц со светом горящих факелов (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# сверкают как молния
+
+Пророк сравнивает блеск и скорость колесниц противника с блеском и скоростью молний (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/nam/02/05.md b/nam/02/05.md
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+++ b/nam/02/05.md
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+# Он вызывает своих храбрых
+
+Речь идёт об армии захватчиков, чей предводитель сокрушит Ниневию, как глиняный сосуд. Альтернативный перевод: "Царь Ассирии собирает своих лучших воинов" (прим. пер.).
+
+# при ходьбе
+
+Существительно "хотьба" можно заменить глаголом: "когда маршируют" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
+
+# Спешат на стены города, но осада уже установлена
+
+В других преводах этот стих звучит так: "они устремляются к городской стене, и, закрываясь щитами, готовят таран" (прим. пер.).
diff --git a/nam/02/06.md b/nam/02/06.md
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+++ b/nam/02/06.md
@@ -0,0 +1,7 @@
+# Речные ворота открываются
+
+Здесь можно употребить действительный залог: "вражеская сила открывает речные ворота" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Речные ворота
+
+Речь идёт о заграждениях, установленных на реке для управления её течением.
diff --git a/nam/02/07.md b/nam/02/07.md
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+++ b/nam/02/07.md
@@ -0,0 +1,21 @@
+# Решено: она будет обнажена и отведена в плен
+
+Здесь можно употребить действительный залог: "враги разденут царицу Ниневии и отведут её в плен" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Решено: она будет обнажена и отведена в плен
+
+Неясно, о ком идёт речь. Возможные значения: 1) здесь говорится о царице Ниневии. Враги разденут её, чтобы унизить, а потом отведут в плен; 2) имеется в виду богиня ниневитян, с чьей статуи снимут всё золото и серебро и отнесут его в другую страну (см. [[rc://*/ta/man/translate/translate-unknown]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+3. Возможно говориться о Ниневии, как о стране.
+
+# её рабыни будут стонать, как голуби
+
+Стоны рабынь сравниваются со звуками, издаваемыми голубями.
+
+# её рабыни
+
+Речь идёт или о рабынях царицы Ниневии, или о жрицах богини ниневитян.
+
+# ударяя себя в грудь
+
+Этот жест являлся выражением глубокой скорби (см. [[rc://*/ta/man/translate/translate-symaction]]).
diff --git a/nam/02/08.md b/nam/02/08.md
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+++ b/nam/02/08.md
@@ -0,0 +1,3 @@
+# Ниневия от начала своего существования была как пруд, наполненный водой, а они бегут
+
+Или "Ниневия стала словно прорванный водоём, из которого хлынула вода" (прим. пер.). Наум сравнивает бегущих из города ниневитян с водой, прорвавшейся сквозь плотину (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/nam/02/09.md b/nam/02/09.md
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--- /dev/null
+++ b/nam/02/09.md
@@ -0,0 +1,15 @@
+# Расхищайте серебро, расхищайте золото! Нет конца запасам всяких драгоценных вещей
+
+Не ясно, кто произносит эти слова. Возможно, Наум обращается к захватчикам, или же это враги разговаривают между собой (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# Расхищайте серебро, расхищайте золото!
+
+"Расхищайте" - значит "отбирайте", "грабьте" (речь идёт о грабительстве во время войны). Альтернативный перевод: "Забирайте золото и серебро!" или "Хватайте золото, отбирайте серебро!"
+
+# Нет конца запасам
+
+Это преувеличение, указывающее на огромное количество чего-либо. Альтернативный перевод: "запасов очень много" (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# Нет конца запасам всяких драгоценных вещей
+
+Речь идёт о золоте, серебре и других сокровищах Ниневии. Можно сказать: "нет конца великолепным сокровищам Ниневии" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/nam/02/10.md b/nam/02/10.md
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+++ b/nam/02/10.md
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+# и тает сердце
+
+"Тает сердце" - значит "люди утратили всякое мужество, и их тело обмякло, как расплавленный воск". Альтернативный перевод: "ни у кого не стало смелости" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# трясутся колени
+
+Это происходит из-за неконтролируемого страха. Колени ниневитян тряслись так сильно, что люди не могли ни стоять, ни ходить.
diff --git a/nam/02/11.md b/nam/02/11.md
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+++ b/nam/02/11.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В этом стихе Наум сравнивает жителей Ниневии со львами, а Ниневию - с их логовом. В следующем стихе львы - это ассирийцы, покоряющие и грабящие другие народы так же, как львы, нападающие на свою добычу и уносящие её в своё логово (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Где теперь логово львов и то поле для львят, по которому ходил лев, львица и львёнок, и никто не пугал их?
+
+Наум использует риторический вопрос, чтобы осмеять Ниневию, которая была в руинах. Альтернативный перевод: "Посмотрите, что стало с логовом львов и полем для львят, по которому ходил лев, львица и львёнок, и никто не пугал их!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/nam/02/12.md b/nam/02/12.md
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+++ b/nam/02/12.md
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+# душащий для своих львиц
+
+Обычно львы хватают свою жертву за горло и перегрызают его. Альтернативный перевод: "убивающий своих жертв для львиц" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# наполняющий добычей свои пещеры и свои логова — похищенным
+
+Обе фразы означают одно и то же. Можно вставить глагол во вторую фразу: "наполняющий свои пещеры добычей и приносящий в своё логово растерзанных животных" (см. [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/nam/02/13.md b/nam/02/13.md
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+++ b/nam/02/13.md
@@ -0,0 +1,15 @@
+# Я — на тебя! — Говорит Господь Саваоф
+
+"Знай: Я против тебя! - говорит Господь Воинств".
+
+# меч пожрёт твоих львят
+
+Под "мечом" имеются в виду воины, сражающиеся с мечами в руках. Они сравниваются с хищниками, пожирающими своих жертв. Наум продолжает сравнивать жителей Ниневии со львами. Альтернативный перевод: "злоумышленники убьют твой народ мечами" (см. [[rc://*/ta/man/translate/figs-metonymy]], [[rc://*/ta/man/translate/figs-personification]], [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# уничтожу на земле твою добычу
+
+Господь сравнивает ниневитян со львами, на которых охотятся другие народы. Возможные значения слова "добыча": 1) речь идёт о имуществе, отнятом Ниневией у других народов, которое Господь хочет отобрать. Альтернативный перевод: "Я заберу из твоей земли добычу, которую ты отнимал у других народов"; 2) под "добычей" имеются в виду народы, которые были ограблены ниневитянами. Бог больше не позволит Ниневии заниматься разбоем. Альтернативный перевод: "убийствам твоим положу конец", "ты больше никогда не будешь преследовать никого на земле" (прим. пер.) (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# и больше не будет слышен голос твоих вестников
+
+Скорее всего, речь идёт о сборщиках дани, которые Ассирия отправляла в другие страны. Здесь можно употребить действительный залог: "никто больше не услышит голоса твоих послов" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/nam/02/intro.md b/nam/02/intro.md
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+# Наум 02 Общие замечания
+
+## Оформление главы
+
+В некоторых версиях длинные цитаты, молитвы и песни печатаются с небольшим отступом вправо. В ULB, как и в некоторых других версиях, так может быть оформлена вся книга пророка Наума (за исключением 1-го стиха 1-й главы), потому она представляет собой пророчество, изложенное в поэтической форме (см. rc://*/tw/dict/bible/kt/prophet).
+
+Несмотря на то, что в книге три главы, на самом деле, это одно пространное пророчество.
+
+## Важная концепция
+
+### Полное уничтожение
+
+Во время появления данного пророчества Ассирия контролировала почти весь Ближний Восток. Наум предсказал, что ассирийцы будут уничтожены и перестанут существовать как нация. Это пророчество сбылось очень внезапно. В некоторых стихах настоящей главы описывается крайне жестокая участь, постигшая Ассирию. При перводе жестоких моментов не следует употреблять эвфемизмы.
+
+## Ссылки:
+
+  * **[Наум 02:01 Замечания](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/nam/03/01.md b/nam/03/01.md
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+# Общая информация:
+
+Пророчество Наума было написано в поэтической форме. В еврейской поэзии часто использовались разные виды параллелизмов. В этой главе Наум продолжает описывать разрушение Ниневии (см. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# городу кровопролития
+
+Речь идёт об убийцах, проливающих кровь. Альтернативный перевод: "городу, наполненному убийствами" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Он весь полон обмана
+
+"Обмана" - то есть "лжецов". Альтернативный перевод: "Он весь полон обманщиков" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/nam/03/02.md b/nam/03/02.md
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+# Слышны хлопки кнута, стук колёс, топот скачущего коня и грохот мчащейся колесницы
+
+Наум описывает, как вражеский колесницы с грохотом несутся по улицам Ниневии и как возницы хлыстами погоняют своих лошадей.
diff --git a/nam/03/03.md b/nam/03/03.md
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+# Множество убитых и груды трупов
+
+Обе фразы передают один и тот же смысл: мёртвых тел так много, что враги сваливают их в кучи (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# труп
+
+Мёртвое тело человека или животного.
+
+# нет конца трупам
+
+"Нет конца" - это преувеличение, указывающее на огромное количество погибших. Альтернативный перевод: "невозможно сосчитать всех убитых" или "трупов бесчисленное количество" (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
diff --git a/nam/03/04.md b/nam/03/04.md
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+# Это — за многие распутства проститутки приятной наружности
+
+Наум сравнивает Ниневию, заставлявшую другие народы ей подчиниться, с проституткой, совращающей мужчин своей красотой (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# умелой в колдовстве
+
+Наум сравнивает Ниневию с искусной колдуньей, налагающей чары на людей (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# которая своим распутством продаёт народы, и своим колдовством — племена
+
+Имеется в виду, что Ниневия занималась работорговлей. Она использовала всю свою красоту, власть и влияние для того, чтобы порабощать другие народы. Альтернативный перевод: "которая своей продажностью и манипуляцией порабощала другие народы" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/nam/03/05.md b/nam/03/05.md
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+# Я — на тебя!
+
+"Послушай, что Я тебе скажу: Я против тебя!"
+
+# Подниму на твоё лицо края твоей одежды, покажу народам твою наготу
+
+Речь идёт об обычае унижать проституток, публично их раздевая. Здесь продолжается сравнение Ниневии с продажной женщиной. Альтернативный перевод: "Я унижу тебя при всех, как унижают проститутку, когда поднимают её юбку и показывают всем её наготу" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# и царствам — твою срамоту
+
+Наум объясняет причину, по которой Господь откроет наготу Ниневии. Пропущенный глагол понятен из предыдущей фразы. Альтернативный перевод: "Я покажу всем царствам твой позор" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/nam/03/06.md b/nam/03/06.md
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+# Забросаю тебя мерзостями
+
+Речь идёт о помоях. Бросать помоями в человека было признаком крайнего презрения. Альтернативный перевод: "Я вылью на тебя всё Моё презрение, как выливают помои" (см. [[rc://*/ta/man/translate/translate-symaction]]).
diff --git a/nam/03/07.md b/nam/03/07.md
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+# Кто пожалеет о ней?
+
+Этот риторический вопрос усиливает отрицательный ответ. Альтернативный перевод: "никто не будет лить по ней слёзы" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Где я найду для тебя утешителей?
+
+Господь использует данный вопрос, чтобы сказать, что никто не сможет утешить Ниневию. Можно сказать: "Не найдётся для тебя утешителей" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/nam/03/08.md b/nam/03/08.md
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+# Общая информация:
+
+Наум говорит о жителях Ниневии как о городе (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Разве ты лучше Но-Аммона, находящегося между реками, окружённого водой
+
+В других переводах этот стих звучит так: "Разве ты лучше Фив - города, находящегося у реки Нил?" (прим. пер.). Этот риторический вопрос усиливает отрицательный ответ. Альтернативный перевод: "Разве ты лучше Фебеса, стоящего на реке Нил и окружённого водой? " (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Но-Аммон
+
+Или "Фивы", "Фебес" -  бывшая столица Египта, покорённая Ассирией (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# находящегося между реками
+
+"построенного у реки Нил"
+
+# валом которого было море и море служило его стеной
+
+Обе фразы передают один и тот же смысл. Под "морем" имеется в виду река Нил, у берегов которой был построен этот город. Наум сравнивает Нил с городской стеной, охраняющей город. Альтернативный перевод: "Оградой ему служил Нил, крепостной стеной – вода" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-parallelism]]).
diff --git a/nam/03/09.md b/nam/03/09.md
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+# Эфиопия и Египет с бесчисленным множеством других служили ему подкреплением
+
+"Эфиопия и Египет были подкреплением для Фив" или "Эфиопия и Египет были союзниками Фив".
+
+# с бесчисленным множеством
+
+Это преувеличение. указывающее на огромную силу Эфиопии и Египта. Можно сказать: "их сила была огромной" (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# Копты и ливийцы
+
+Речь идёт о народах Северной Африки, живущих близ Фив (см. [[rc://*/ta/man/translate/translate-names]]).
diff --git a/nam/03/10.md b/nam/03/10.md
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+# Общая информация:
+
+Наум продолжает говорить о Ниневии, имея в виду её жителей (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Но и он был переселён
+
+"Он" - то есть его население. Здесь можно употребить действительный залог: "но враги переселили его жителей" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# пошёл в плен
+
+Речь идёт о жителях Фив. Альтернативный перевод: "население Фив было уведено в плен" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# даже его младенцы были разбиты
+
+Это жестокое описание детоубийства. Можно использовать действительный залог: "вражеские воины растерзали его младенцев" или "враги забили до смерти его младенцев" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# на перекрёстках всех улиц
+
+Речь идёт о многочисленных улицах города. Альтернативный перевод: "на каждом из перекрёстков" или "по всем улицам города" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# всю его знать заковали в цепи
+
+Здесь можно употребить действительный залог: "враги сковали цепями всех его знатных людей" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/nam/03/11.md b/nam/03/11.md
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+# Так и ты — опьянеешь
+
+Это обращение к Ниневии. Наум сравнивает страдания и смерть ниневитян в боях с алкогольным отравлением (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/nam/03/12.md b/nam/03/12.md
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+# Общая информация:
+
+Наум продолжает говорить о Ниневии, имея в виду её жителей (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Все твои крепости
+
+Возможные значения: 1) речь идёт о защитных укреплениях Ниневии, таких, как городские стены. Альтернативный перевод: "все твои укрепления", "все твои оборонные сооружения"; 2) речь идёт об укреплённых городах, расположенных вдоль границ Ассирии, препяствовавших ей атаковать Ниневию. Альтернативный перевод: "все твои укрепленные города".
+
+# Все твои крепости подобны инжиру со спелыми плодами: если их тряхнуть, то они упадут прямо в рот желающего есть
+
+Наум сравнивает лёгкость, с которой враги разгромят Ниневию, с лёгкостью, когда человек стряхивает с дерева созревшие плоды. Альтернативный перевод: "враги разрушат твои крепости так же легко, как человек легко стряхивает созревший инжир себе в рот" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# со спелыми плодам
+
+Имеется в виду рано созревший инжир. Такие плоды легко падали с дерева, когда его трясли. Для сбора более позднего инжира нужно было залезать на дерево и  руками срывать плоды (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# если их тряхнуть
+
+"Если дерево тряхнуть". Здесь можно употребить действительный залог: "если человек потрясёт дерево" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# они упадут прямо в рот желающего есть
+
+Это преувеличение, усиливающее мысль о том, что плоды можно было есть сразу же. Альтернативный перевод: "то можно сразу же их съесть" (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
diff --git a/nam/03/13.md b/nam/03/13.md
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+# Вот и твой народ, как женщины у тебя
+
+В древности женщины не сражались в битвах по ряду причин, включая то, что они были слабее мужчин в физическом отношении. Наум говорит, что воины Ниневии утратят свою силу и смелость и будут подобны слабым женщинам. Альтернативный перевод: "весь твой народ будет, как беззащитные женщины" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# ворота твоей земли настежь откроются твоим врагам
+
+Здесь можно употребить действительный залог: "враги распахнут настежь твои ворота" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# ворота твоей земли настежь откроются твоим врагам
+
+Возможные значения: 1) если "крепости" из 12-го стиха - это защитные укрепления Ниневии, такие, как городские стены, то "ворота твоей земли" - это ворота в стенах Ниневии. Альтернативный перевод: "ворота вашего города широко открыты для нападения ваших врагов"; 2) если "крепости" из 12-го стиха - это укрепленные города, расположенные вдоль границ Ассирии, то "ворота вашей земли" - это метафора. Города сравниваются с воротами, препятствующими проникновению вражеских армий. Альтернативный перевод: "ваша земля беззащитна перед врагами, потому что они разрушили города, защищавшие ваши границы" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# и твои засовы пожрёт огонь
+
+Возможные значения: 1) если "крепости" из 12-го стиха - это защитные укрепления Ниневии, такие, как городские стены, то "засовы" - это замки, на которые запирались ворота города. Альтернативный перевод: "огонь уничтожит засовы, на которые запираются ваши городские ворота"; 2) если "крепости" из 12-го стиха - это укрепленные города, расположенные вдоль границ Ассирии, то "засовы" - это метафора. Города сравниваются с запертыми на засовы воротами. Альтернативный перевод: "города, расположенные вдоль ваших границ, больше не смогут вас защитить, как ворота не могут защитить город, если их засовы сожжены" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# пожрёт огонь
+
+Здесь огонь олицетворяется: он как будто способен съесть всё, что вокруг него. Альтернативный перевод: "уничтожит огонь", "сожжёт огонь" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/nam/03/14.md b/nam/03/14.md
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+# Общая информация:
+
+Наум продолжает говорить о Ниневии, имея в виду её жителей (см. rc://*/ta/man/translate/figs-metonymy).
+
+# Начерпай воды на время осады, укрепляй свои крепости, пойди в грязь, топчи глину, исправь печь для обжигания кирпичей
+
+Пророк обращается к жителям Ниневии. Он советует им приготовиться к битве и починить стены, хотя знает, что враги всё равно разрушат город (см. [[rc://*/ta/man/translate/figs-irony]]).
+
+# укрепляй свои крепости
+
+"укрепляй свои защитные сооружения"
+
+# пойди в грязь, топчи глину, исправь печь для обжигания кирпичей
+
+Речь идёт об изготовлении глиняных кирпичей для починки городских стен.
diff --git a/nam/03/15.md b/nam/03/15.md
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+# Там тебя пожрёт огонь
+
+Здесь огонь персонифицируется: он как будто имеет способность пожирать всё вокруг. Альтернативный перевод: "там тебя уничтожит огонь", "там тебя сожжёт огонь" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# порубит тебя меч
+
+Под "мечом" имеются в виду враги с мечами, атакующие ниневитян. Альтернативный перевод: "твои враги убьют тебя мечами" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# поест тебя, как гусеница
+
+Здесь меч персонифицируется: он как будто способен съесть тех, кого убил. Вражеская армия, которая убьёт мечами всех жителей Ниневии, сравнивается с роем саранчи, сжирающей всю растительность. Альтернативный перевод: "Меч твоих врагов уничтожит всё в округе так же, как рой саранчи уничтожает на своём пути всю растительность" (см. [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# даже если бы ты умножился как гусеница, умножился как саранча
+
+Здесь начинается новая мысль: Наум сравнивает рост численности населения Ниневии с размножением саранчи.
diff --git a/nam/03/16.md b/nam/03/16.md
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+# Общая информация:
+
+Наум продолжает говорить о Ниневии, имея в виду её жителей (см. rc://*/ta/man/translate/figs-metonymy).
+
+# У тебя купцов стало больше, чем звёзд на небе
+
+Это преувеличение, указывающее на огромное количество торговцев, живущих в Ниневии. Альтернативный перевод: "торговцев у тебя стало больше, чем звезд на небе" или "число твоих купцов невозможно сосчитать" (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# но эта саранча рассеется и улетит
+
+Торговцы, получавшие прибыль от продажи своих товаров в Ниневии, убегут из города, когда на него нападут враги. Они будут подобны саранче, которая, съев всё вокруг, устремляется на новые места (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/nam/03/17.md b/nam/03/17.md
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+# Твои правители — как саранча, и твои военачальники — как рои мошек,.. разлетаются, и не узнаешь места, где они были
+
+Наум сравнивает правителей и военачальников с саранчой, которая остаётся неподвижной, когда холодно, и улетает, когда взойдёт солнце. Так же и они разлетятся, когда начнётся сражение (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# не узнаешь места, где они были
+
+"и никто не узнает, куда они делись"
diff --git a/nam/03/18.md b/nam/03/18.md
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+# Спят твои пастухи,.. твои знатные люди живут в покое
+
+Наум обращается к вождям Ниневии и сравнивает их с пастухами, которые должны были позаботиться о своих овцах. "Спят" - значит "умерли". Альтернативный перевод: "погибли твои пастухи, ассирийский царь, и знать твоя почила" (см. [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Твой народ рассеялся по горам
+
+Наум сравнивает ниневитян с овцами, разбежавшимися после гибели пастуха. Альтернативный перевод: "народ рассеялся по горам, как овцы" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/nam/03/19.md b/nam/03/19.md
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+# Для твоей раны нет исцеления, твоя язва болит
+
+Наум сравнивает уничтожение Ниневии и поражение её царя с неизлечимой раной, нанесённой её царю (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Для твоей раны нет исцеления
+
+Вместо абстрактного существительного "исцеление" можно использовать глагол: "никто не сможет исцелить твою рану" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
+
+# ведь на кого только непрерывно не распространялась твоя злоба?
+
+Риторический вопрос усиливает отрицательный ответ. Даже союзники Ассирии пострадали из-за её непрекращающегося греха. Альтернативный перевод: "никто не избежал твоей непрекращающейся злобы" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/nam/03/intro.md b/nam/03/intro.md
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+# Наум 03 Общие замечания
+
+## Оформление главы
+
+В некоторых версиях длинные цитаты, молитвы и песни печатаются с небольшим отступом вправо. В ULB, как и в некоторых других версиях, так может быть оформлена вся книга пророка Наума (за исключением 1-го стиха 1-й главы), потому она представляет собой пророчество, изложенное в поэтической форме (см. rc://*/tw/dict/bible/kt/prophet).
+
+Несмотря на то, что в книге три главы, на самом деле, это одно пространное пророчество.
+
+## Важная концепция
+
+### Эвфемизмы
+
+В этой главе есть много стихов с описанием жестокости ассирийцев. При переводе подобных мест важно избегать какого-либо смягчения. Даже если в тексте есть гиперболы, читатель не должен их чувствовать, ведь Наум не пытался изобразить ситуацию преувеличенно (см. [[rc://*/ta/man/translate/figs-hyperbole]] и [[rc://*/tw/dict/bible/kt/evil]]).
+
+## Ссылка:
+
+  * **[Наум 03:01 Замечания](./01.md)**
+
+**[<<](../02/intro.md) |**
diff --git a/nam/front/intro.md b/nam/front/intro.md
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+# Введение в книгу пророка Наума
+
+## Часть 1: Общие характеристики
+
+### Структура книги
+
+  1. Введение (1:1)
+  2. Господь уничтожит Своих врагов (1:2-15)
+  3. Наум описывает падение Ниневии (2:1–3:19)
+
+### О чём эта книга?
+
+В книге пророка Наума содержится предсказание и описание Божьего суда над Ниневией.
+
+Ниневия была столицей Ассирийской империи. Ассирийцы уже покорили Северное Израильское царство, после чего начали угрожать Южному Иудейскому царству. Пророчество даёт надежду Иудее, что ассирийцы потерпят поражение.
+
+### Как переводить заголовок книги?
+
+Как правило, заголовок перводится так: "Книга Наума" или просто "Наум". Но также его можно перевести как "Пророчество Наума" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+### Кто был автором данного пророчества?
+
+Скорее всего, её написал Наум - пророк из неизвестного города Елкосеи (который, вероятно, находился в Иудее).
+
+Наум пророчествовал до падения Ниневии в 612 г. до нашей эры. Он также говорил о разрушении Фив (города в Египте), которое произошло около 663 г. до н.э. Следовательно, книга пророка Наума была написана где-то между 663 и 612 годами до н.э. (см. [[rc://*/tw/dict/bible/kt/prophet]]).
+
+## Часть 2: Религиозный и культурный контекст пророчества
+
+### Какое значение имеет описание саранчи в 3:15–17?
+
+В древности нападения саранчи на Ближний Восток происходили довольно часто. Её рои были огромны. Насекомых было так много, что от них темнело небо и они закрывали собой солнечный свет. В основном нападение саранчи происходило в долгие периоды засухи. Обычно саранча нападала на оставшуюся зелень и скудные посевы. Её невозможно было остановить, и она причиняла огромный ущерб. Именно поэтому нападение могущественных армий сравнивалось в Ветхом завете с нападением саранчи.
+
+В древнееврейском языке использовались разные слова для обозначения этих насекомых. Неясно, указывают ли они на конкретные виды саранчи или отдельные стадии развития насекомого. По этой причине перевод в разных библейских версиях может быть разным.
+
+## Часть 3: Трудности перевода
+
+### Какие чувства можно проследить у действующих лиц пророчества?
+
+Когда Наум обращался к Израильтянам, мы слышим слово утешения.
+
+Когда Господь и Его пророк говорили слово против ниневитян, слышится сарказм, похожий на насмешки завоевателей над побеждёнными.
+
+При переводе очень важно передать чувства говорящих: как желание утешить, так и желание осмеять.
diff --git a/neh/01/01.md b/neh/01/01.md
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+# Слова Неемии, сына Ахалии. В двадцатом году, в месяце Кислеве, я находился находился в столице Сузы
+
+Находясь в зимнем дворце персидского царя в Сузах (сравните Есф. 1:2; Дан. 8:1-2; также карту Персидской империи во вступительной части к книге Ездры), Неемия получил однажды вести о положении дел в Иудее, которые принесли несколько человек, возвратившихся оттуда. Среди них был и собственный брат Неемии – Ханани. Был месяц Кислев, соответствующий ноябрю-декабрю (таблицу «Календарь в Израиле» – в комментариях на Исх. 12:1); шел двадцатый год правления Артаксеркса (сравните 2:1). Артаксеркс, шестой царь Персии, начал править в 464 г. до Р. Х
+
+# В месяце Кислеве
+
+"Кислев" это девятый месяц в еврейском календаре. Это конец ноября и первая половина декабря согласно западным календарям.
+
+# В двадцатом году
+
+Неемия ссылается к числу лет, которые Артаксеркс правил в качестве царя. Альтернативный перевод: "в двадцатый год (20 год) правления Артаксеркса, царя Персии".
+
+# В столице Сузы
+
+Это был один из царских городов персидских царей, расположенных в провинции Элам. Это был большой, укрепленный город с высокими стенами, окружающими его.
diff --git a/neh/01/02.md b/neh/01/02.md
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+# Из Иудеи пришёл Ханани, один из моих братьев, и с ним несколько человек. Я спросил их об уцелевших иудеях, которые остались после плена, и об Иерусалиме
+
+Полученное от Ханани известие опечалило Неемию – ведь оно свидетельствовало о скверном положении его народа и его земли. Он узнал от очевидцев, что евреи в Иудее, которая являлась одной из провинций Персидской империи, находятся… в великом бедствии и в уничижении, и что стена Иерусалима разрушена, и ворота его сожжены. (Впоследствии шесть ворот было приведено в порядок; 3:1,3,6,13-15.) Это означало, что город беззащитен перед возможными нападениями врагов. В свое время народ взялся за восстановление стен (Езд. 4:12), но работы были прекращены по приказу Артаксеркса, на которого подействовали «доводы» самаритян и Рехума (вероятно, какого-то влиятельного персидского чиновника в Иудее; Езд. 4:17-23).
+
+# Один из моих братьев, Ханани
+
+Ханани был возможно биологическим братом Неемии.
+
+# Ханани, пришёл с несколькими людьми из Иудеи
+
+"Из Иудеи пришёл Ханани, и с ним несколько человек".
+
+# Уцелевшие иудеи, которые остались после плена
+
+То есть иудеи, которые не были уведены в плен ни в 605 ни в 597 годах до н.э., но остались, или были оставлены, в Иерусалиме.
diff --git a/neh/01/03.md b/neh/01/03.md
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+# Они рассказали мне: «Оставшиеся после плена находятся в своей стране в большом бедствии и в унижении. Стена Иерусалима разрушена, и его ворота сожжены огнём»
+
+Поскольку Неемия занимал высокое положение при дворе Артаксеркса, он должен был знать о письме Рехума к нему и о последовавшем указе царя. Но он мог не знать о конкретных результатах того письма, и, несомненно, тревожился о положении своих братьев в Иерусалиме. Теперь сообщение пришедших из Иудеи подтвердило худшие его опасения.
+
+# В своей стране
+
+То есть: слово «страна» относится к Иудее как административному округу под управлением Персидской империи. Альтернативный перевод: "провинция Иудея" или "Иудея".
+
+# Стена Иерусалима разрушена, и его ворота сожжены огнём
+
+Альтернативный перевод: "армии Навуходоносора разрушили стену Иерусалима и подожгли его ворота. С тех пор все так и стоит".
+
+# В большом бедствии и в унижении
+
+То есть они очень бедны (у них нет средств к существованию) и поэтому с ними никто не считается.
+
+# Стена Иерусалима разрушена, и его ворота сожжены огнём
+
+Стена города была сделана из камней, а ворота были деревянными, поэтому при штурме города стены были разрушены, ворота - сожжены.
diff --git a/neh/01/04.md b/neh/01/04.md
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+# Услышав эти слова, я сел и заплакал, и был печален несколько дней. Я постился и молился перед небесным Богом
+
+Неемия заплакал, и печален был несколько дней, и постился и молился пред Богом небесным (толкование на Езд. 1:2). Он молился день и ночь (1:6). Хотя поститься закон требовал лишь в ежегодный День очищения, к посту нередко прибегали в бедственных обстоятельствах или в крайне тяжелом состоянии (2Цар. 12:16; 3Цар. 21:27; Езд. 8:23).
+
+# Постился и молился перед небесным Богом пост
+
+То есть воздержание от воды и пищи - был выражением скорби. Пост и молитва должны были показать Богу, насколько велика была печаль Неемии о разрушении Иерусалима и о бедственном положении оставшихся там израильтян.
+
+# Перед небесным Богом
+
+То есть "перед Богом небес". Это достаточно странный титул Бога, Который обычно воспринимался как "Бог неба и земли".
diff --git a/neh/01/05.md b/neh/01/05.md
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+# И говорил: «Господь, Бог небес, Бог великий и внушающий страх, хранящий завет и милость к любящим Тебя и соблюдающим Твои заповеди!
+
+Неемия стоял перед ситуацией, изменить которую был не в силах. Но он сознавал, что для Бога нет ничего невозможного (Иер. 32:17). И свою молитву он начал с признания этого факта. Господи, Боже небес, молился он, и это звучало как признание Господа владыкой вселенной, Боже великий и страшный (в значении «вселяющий благоговейный страх»; сравните 4:14; 9:32). Господи верный и милостивый к тем, кто любит Тебя и соблюдает заповеди Твои!
+
+# Яхве
+
+Это одно из "имён" Бога, которыми Он открылся своему народу в Ветхом Завете.
+
+# Любящим Тебя и соблюдающим Твои заповеди
+
+Поскольку Неемия говорит с Яхве, местоимения «он» и «его» можно перевести как «ты» и «твой»." Альтернативный перевод:: "кто любит тебя и соблюдает твои заповеди".
diff --git a/neh/01/06.md b/neh/01/06.md
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+# Пусть Твои уши будут внимательны и Твои глаза открыты, чтобы услышать молитву Твоего раба. Я теперь молюсь день и ночь перед Тобой о сыновьях Израиля, Твоих рабах, и исповедуюсь в грехах, которыми мы согрешили перед Тобой. Согрешили и сыновья Израиля, и я, и дом моего отца
+
+Примечательно, что в эту молитву исповедания вины Неемия включает и себя самого. Подобно тому, как за сто лет до него молился Даниил (Дан. 9:4-6), и как молился Ездра (Езд. 9:6-15), молился теперь Неемия, разделяя со своим народом, Израилем, его грех перед Господом, его ответственность за постоянные нарушения Моисеева закона.
+
+# Чтобы услышать молитву Твоего раба
+
+То есть: "чтобы услышать молитву Твоего раба, которой я молюсь." Слово "раб" относится к Неемии. Это - то, как человек обращается к своему начальнику, чтобы проявить смирение и уважение. Неемия говорит о себе в третьем лице - это выражение глубокого почтения.
+
+# День и ночь
+
+Говоря, что он молится днем и ночью, Неемия подчёркивает частоту своих молитв. Альтернативный перевод: "Всё время".
+
+# Согрешили я, и дом моего отца
+
+Здесь слово «дом» обозначает семью. Альтернативный перевод: "я, и моя семья". Иудеи считали, что вавилонское пленение было наказанием за грехи всего народа. Поэтому Неемия молится и кается и за себя, и за народ.
diff --git a/neh/01/07.md b/neh/01/07.md
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+# Мы стали преступниками перед Тобой
+
+То есть "мы нарушили закон Твой" не сохранили заповеди, уставы и определения.
+
+"Не сохранили" -  это негативная формулировка, означающая "нарушили". Альтернативный перевод: "мы нарушили...", "мы не соблюдали...". заповеди, уставы и определения, которые Ты дал Своему рабу Моисею. Имеется в виду, что евреи не соблюли Моисеев Закон.
diff --git a/neh/01/08.md b/neh/01/08.md
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+++ b/neh/01/08.md
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+# Но вспомни же слово, которое Ты дал Своему рабу Моисею, говоря: "Если вы будете неверными, то Я рассею вас среди народов
+
+Неемия «напоминал» Богу слово Его не потому, что Он мог забыть его, а, побуждая Его к действию.
+
+# Если вы будете неверными ... рассею вас
+
+Местоимения «Вы» и «Ваш» - множественного числа относятся к израильскому народу.
+
+# Я рассею вас среди народов
+
+То есть: "вы окажетесь далеко от своей родины, как будто семена, разбросанные по всей земле, среди чужих народов". Имеется в виду тот факт, что иудеи были уведены с родной земли в плен в далёкие страны.
diff --git a/neh/01/09.md b/neh/01/09.md
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+# А когда вернётесь ко Мне, будете хранить Мои заповеди и исполнять их, то даже если вы будете изгнаны до края неба, оттуда соберу вас и приведу на место, которое Я избрал, чтобы там обитало Моё имя
+
+Да, Господь предупредил Моисея, что в случае упорного неповиновения Ему Израиля Он рассеет его среди других народов, изгнав его из земли обетованной (Лев. 26:27-28,33; Втор. 28:64), но Он же обещал и возвратить его (Втор. 30:1-5) на место, которое избрал для него, чтобы… имя Его обитало там (т. е. в Иерусалим), если народ Его вновь обратится к Нему. (Относительно Иерусалима толкование на Втор. 12:5; 2Пар. 6:6.) Они же рабы Твои (сравните с «Твой удел» во Втор. 9:29) и народ Твой, смиренно «напоминал» Иегове Неемия, народ, который Ты искупил… Его молитва движима была надеждой на благоприятный ответ свыше.
+
+# А когда вернётесь ко Мне
+
+То есть: "когда снова решите служить Мне".
+
+# Даже если вы будете изгнаны до края неба
+
+Это гипербола, означающая "как бы далеко вы ни были изгнаны". Имеется в виду, что в результате пленения иудеи оказались очень и очень далеко от Иерусалима.
diff --git a/neh/01/10.md b/neh/01/10.md
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+# Они Твои рабы и Твой народ, который Ты избавил Своей великой силой и Своей могущественной рукой
+
+Рассуждая «по-земному», лишь один человек в состоянии был помочь евреям, бедствовавшим в Иерусалиме, – царь Персии, в услужении которому Неемия находился. Ведь это он, Артаксеркс, повелел за 14-15 лет до того (толкование на Езд. 4:19-22), чтобы строительные работы в Иерусалиме были прекращены (Езд. 4:21), и только он мог теперь отменить то свое повеление. Поэтому и просил Неемия, чтобы Господь «ввел его в милость у человека сего» (буквально «побудил бы «человека сего» с сочувствием отнестись к просьбе Неемии»).
+
+# Они Твои рабы
+
+Слово «они» относится к израильскому народу.
+
+# Своей великой силой и Своей могущественной рукой
+
+Здесь имеется в виду, что когда-то Господь спас израильтян (Свой народ) от рабства в Египте. Своей великой силой и Своей могущественной рукой эти два выражения означают одно и то же - "Своей властью".
diff --git a/neh/01/11.md b/neh/01/11.md
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+# Молю Тебя, Господь! Пусть Твоё ухо будет внимательно к молитве Твоего раба и к молитве Твоих рабов, которые любят Твоё имя и поклоняются перед ним. Дай сегодня успех Твоему рабу и дай обрести ему милость у этого человека». Я был виночерпием у царя
+
+В обязанности Неемии как виночерпия Артаксеркса входило прежде чем предложить вино царю пробовать его самому, дабы убедиться в том, что оно не отравлено. Таким образом Неемия имел постоянный доступ к Артаксерксу.
+
+# Пусть твою ухо будет внимательно к молитве Твоих рабов
+
+См. комментарий к стиху 6.
+
+# Дай обрести ему милость у этого человека
+
+Неемия говорит о себе в третьем лице, что является выражением глубокого почтения. Под "этим человеком" подразумевается персидский царь, виночерпием у которого служил Неемия. Альтернативный перевод: "Помоги мне сегодня, Боже, чтобы царь ответил на мою просьбу".
+
+# Я был виночерпием у царя
+
+Это справочная информация о роли Неемии в царском дворе. Виночерпий - человек, который подносит царю вино. Это особая, очень почётная должность - царь должен был абсолютно доверять виночерпию, потому что виночерпий должен был следить за тем, чтобы вино, подаваемое царю, не было отравлено.
diff --git a/neh/01/intro.md b/neh/01/intro.md
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+# Неемия 01 Общие сведения
+
+## Структура и формат
+
+### "Слова Неемии, сына Ахалии:"
+
+Эта фраза служит введением во всю эту книгу.
+
+1–3. Известие о состоянии Иерусалима и народа иудейского, полученное Неемией от Ханани. 4–11. Скорбь Неемии и его молитвы.
+
+Особые темы в этой главе
+
+### Покаяние
+
+Эта глава - единственный длинный рассказ о покаянии Неемии от имени народа..
+
+## Другие возможные трудности перевода в этой главе
+
+### I
+
+Хотя автором этой книги, вероятно, является Ездра, слово «я» всегда относится к Неемии.
+
+### Израиль
+
+Не ясно, к кому относится «Израиль» Вероятно, это не относится к северному царству Израиля. Это также не относится к двенадцати коленам Израиля..Вместо этого, это, вероятно, ссылка на Израиль в смысле группы выживших людей. Во времена Неемии эта группа людей состояла исключительно из племени Иудеи, потому что другие племена уже были разбросаны по всему Ближнему Востоку, где они по большей части утратили свою идентичность.
+
+## Ссылки:
+
+  * **[Nehemiah 01:01 Notes](./01.md)**
+  * **[Nehemiah intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/neh/02/01.md b/neh/02/01.md
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+# В двадцатый год правления царя Артаксеркса
+
+в древности летоисчисление велось от начала правления могущественных царей. При взошествии на престол нового царя летоисчисление начиналось заново.
+
+# в месяце Нисане
+
+«Нисан» - это название первого месяца в еврейском календаре и соответствует марту-апрелю общепринятого современного календаря. Следовательно, от событий, описанных в предыдущей главе, прошло несколько месяцев (см. комм. на стих 1:1) (См: [[rc://*/ta/man/translate/translate-hebrewmonths]])
+
+# было перед ним вино
+
+то есть Артаксеркс собирался пить вино.
+
+# Я взял вино
+
+повествование ведется от 1-го лица - от лица Неемии.
+
+# и, казалось, не был печален
+
+Неемия не думал, что он выглядел опечаленным; он считал, что ведет себя как обычно. (See: [[rc://*/ta/man/translate/writing-background]])
diff --git a/neh/02/02.md b/neh/02/02.md
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+++ b/neh/02/02.md
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+# Почему твоё лицо такое печальное
+
+Альтернативный перевод:: "Почему ты такой грустный" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# Ты ведь не болеешь
+
+это, скорее, не утверждение, а вопрос. Царь интересуется, почему Неемия так болезненно выглядит: возможно, он болен или чем-то опечален. В предыдущей главе Неемия говорит, что постился и со слезами молился (1:4). По-видимому, следы поста и плача перед Богом отразились на его лице.
+
+# на сердце у тебя печаль
+
+Сердце считалось источником эмоций и переживаний. Альтернативный перевод:: "Ты должно быть очень печален" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# Я сильно испугался
+
+Слуга царя должен был всегда готов к службе; его личные переживания не должны были отражаться на его службе. Неемия испугался, что поделившись своими переживаниями с царём, он нарушит субординацию и будет наказан.
diff --git a/neh/02/03.md b/neh/02/03.md
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+++ b/neh/02/03.md
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+# Пусть царь живёт вечно
+
+Это стандартная формула обращения к царю, выражающая почтение и верность. Альтернативный перевод: "Да здравствует царь" или "Пусть царь живёт долго" (См: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# Как мне не быть печальным?
+
+Это риторический вопрос, он может быть переведен утверждением: "Я расстроен, потому что город моих предков разрушен и ворота его сожжены" (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# где похоронены мои праотцы
+
+"место, где похоронены мои предки"
+
+# его ворота сожжены огнём
+
+Это может быть сформулировано в активной форме. Альтернативный перевод:: "огонь разрушил его ворота" или "наш враг сжёг его ворота" (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/neh/02/04.md b/neh/02/04.md
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+++ b/neh/02/04.md
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+# Я помолился небесному Богу
+
+Неемия указывает, что прежде, чем ответить царю, он вознёс (скорее всего, тайную) молитву Богу небес: ведь он боялся, что царя может разозлить его ответ.
diff --git a/neh/02/05.md b/neh/02/05.md
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index 00000000..e08c2b5e
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+++ b/neh/02/05.md
@@ -0,0 +1,11 @@
+# Если царь пожелает и если твой раб нашёл у тебя расположение
+
+Неемия обращается к царю в 3-м лице, и говорит о себе так же в 3-м лице - это древневосточная форма вежливости. Альтернативный перевод: "Если ты считаешь меня достойным, то...". Сослагательное наклонение так же является формой вежливости, поэтому возможно так же перевести фразу действительным наклонением (как утверждение): "Я верно служил тебе многие годы. Пожалуйста, пошли меня..."
+
+# в город, где похоронены мои праотцы
+
+"город, где похоронены мои предки" Альтернативный перевод: "в мой родной город".
+
+# чтобы я восстановил его
+
+Неемия не планирует восстанавливать все здание сам, но он будет руководить производимыми работами. Альтернативный перевод: "чтобы я и мои люди могли восстановить его" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/neh/02/06.md b/neh/02/06.md
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index 00000000..fbe1ee59
--- /dev/null
+++ b/neh/02/06.md
@@ -0,0 +1,3 @@
+# Царь хотел отправить меня после того, как я назначил время
+
+Эта фраза означает, что после того, как Неемия сообщил ему примерные сроки, когда он планирует вернуться ко двору и продолжать служить царю, царь дал свое разрешение. Альтернативный перевод: "Я сообщил царю о предполагаемых сроках поездки и царь разрешил мне ехать".
diff --git a/neh/02/07.md b/neh/02/07.md
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+++ b/neh/02/07.md
@@ -0,0 +1,11 @@
+# Если царь пожелает, то пусть даст мне письма
+
+Употребление сослагательного наклонения и третьего лица - это форма вежливости. Альтернативный перевод: «Пожалуйста, дайте мне рекомендательные письма» (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# письма для начальников..., чтобы они давали мне пройти
+
+речь идёт о рекомендательных письмах - о документах с печатью царя, с которыми Неемия мог был путешествовать по империи и требовать у царских наместников материалы, необходимые для восстановления Иерусалима (см. след. стих). Эти письма так же давали Неемии право приводить в Иерусалим рабочих (израильтян) из различных провинций, для работ по восстановлению стены (см. 3:7).
+
+# начальники областей за рекой
+
+То есть начальники провинций к западу от реки Евфрат. На восточном берегу Ефрата находился город Сузы, в котором и происходят описываемые события (см. 1:1).
diff --git a/neh/02/08.md b/neh/02/08.md
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+++ b/neh/02/08.md
@@ -0,0 +1,11 @@
+# Асаф
+
+Это имя человека. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# хранитель царских лесов
+
+речь идёт о человеке, ответственном за заготовку строительной древесины в империи.
+
+# добрая рука моего Бога была со мной
+
+Божья "добрая рука" представляет собой Его "благорасположение". Альтернативный перевод: "Божье благорасположение было на мне" (См: [[rc://*/ta/man/translate/figs-metonymy]]). Имеется в виду, что это Бог сделал Артаксеркса таким добрым и уступчивым.
diff --git a/neh/02/09.md b/neh/02/09.md
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+++ b/neh/02/09.md
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+# военных начальников со всадниками
+
+Артаксеркс обеспечил Неемию вооружённой охраной, чтобы он мог безопасно путешествовать в Иудею.
diff --git a/neh/02/10.md b/neh/02/10.md
new file mode 100644
index 00000000..8a01a37d
--- /dev/null
+++ b/neh/02/10.md
@@ -0,0 +1,19 @@
+# Санаваллат из Хорона
+
+Санаваллат - это имя человека, а хорониты были народностью. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# аммонитский раб Товия
+
+Человек по имени Товия, по-видмому,  был освобожденным рабом, занимающий должность чиновника в Аммоне. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# это услышал
+
+"узнал, что я прибыл"
+
+# им было очень неприятно...
+
+Вероятно, Санаваллат и Товия надеялись взять Иудею под свой контроль. Поэтому они были неприятно удивлены узнав, что Неемия с одобрения царя начинает восстановление Иерусалима.
+
+# заботиться о благополучии сыновей Израиля
+
+то есть "способствовать усилению израильтян" или "способствовать усилению изральского народа".
diff --git a/neh/02/11.md b/neh/02/11.md
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index 00000000..29e6602e
--- /dev/null
+++ b/neh/02/11.md
@@ -0,0 +1,3 @@
+# Я пришёл в Иерусалим
+
+За 14 лет до того Ездра шел в Иерусалим пять месяцев (Езд. 7:8-9). Неемия, в сопровождении вооруженных всадников, добирался до Иерусалима по меньшей мере два месяца.
diff --git a/neh/02/12.md b/neh/02/12.md
new file mode 100644
index 00000000..d98e8463
--- /dev/null
+++ b/neh/02/12.md
@@ -0,0 +1,15 @@
+# с несколькими людьми, которые были со мной
+
+Альтернативный перевод: "с несколькими сопровождающими"
+
+# никому не сказал, что...
+
+Свои планы Немия держал в тайне. Он отправляется ночью, на одной лошади, в сопровождении нескольких пеших, и делает объезд Иерусалима, чтобы оценить масштаб разрушений. Неемия не хочет, чтобы кто-нибудь догадался о цели его прихода в Иерусалим.
+
+# положил мне на сердце
+
+Слово «сердце» Неемия относит к своим мыслям и воле. Альтернативный перевод: "вдохновил меня" или "направил меня" (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Со мной не было животных, кроме того, на котором я ехал
+
+Скорее всего, Неемия ехал на лошади. Эта фраза подразумевает, что только Неемия ехал верхом, а сопровождающие его люди шли пешком.
diff --git a/neh/02/13.md b/neh/02/13.md
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+# Общая информация:
+
+Несколько человек сопровождали Неемию во время осмотра, но он говорит от первого лица, так как он был руководителем. (См: [[rc://*/ta/man/translate/figs-123person]])
+
+# Я проехал ночью через ворота Долины
+
+"Ночью я вышел через ворота Долины"
+
+# Навозным воротам
+
+Предположительно, мусор вывозили из города через эти ворота.
diff --git a/neh/02/14.md b/neh/02/14.md
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+# к воротам Источника и к царскому пруду
+
+Может быть, это то же самое, что ворота Харшиф (Иер. 19:2). «Ворота Источника» находились севернее их. «Царский водоем» некоторые отождествляют с Силоамским прудом, находившимся близ «царского сада» (Неем. 3:15), другие думают, что «царский водоем» находился южнее Силоамского пруда.
+
+# там не было места пройти животному
+
+то есть разрушения были настолько велики, что названные места представляли собой просто груду камней, по которым не мог карабкаться конь.
diff --git a/neh/02/15.md b/neh/02/15.md
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+++ b/neh/02/15.md
@@ -0,0 +1,7 @@
+# я поднялся ...и вернулся назад
+
+Другие люди с Неемией также следовали за ним. Альтернативный перевод:: "Итак, мы поднялись ... и мы вернулись" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# воротами Долины
+
+"через ворота Долины"
diff --git a/neh/02/16.md b/neh/02/16.md
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+++ b/neh/02/16.md
@@ -0,0 +1,3 @@
+# другим работникам
+
+Это относится к людям, которые позже приняли участие в восстановлении стен. Альтернативный перевод: "другие, которые позже будут выполнять работу по восстановлению стен" (См: [[rc://*/ta/man/translat e/figs-explicit]])
diff --git a/neh/02/17.md b/neh/02/17.md
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+++ b/neh/02/17.md
@@ -0,0 +1,7 @@
+# Вы видите в какой беде мы находимся
+
+Слово «вы» означает множественное число и относиться ко всем людям, упомянутым в [Nehemiah 2:16](../02/16.md). (См: [[rc://*/ta/man/translate/figs-you]])
+
+# не будем больше в позоре
+
+Разрушение столицы свидетельствовало о слабости израильского народа, что считалось позорным. Неемия предлагает израильтянам восстановить свою честь.
diff --git a/neh/02/18.md b/neh/02/18.md
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+++ b/neh/02/18.md
@@ -0,0 +1,7 @@
+# Я рассказал им.. он говорил
+
+Неемия рассказывает жителям Иерусалима о том, что произошло (и что описано в начале главы).
+
+# Будем строить
+
+жители Иерусалима поддержали Неемию.
diff --git a/neh/02/19.md b/neh/02/19.md
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+++ b/neh/02/19.md
@@ -0,0 +1,15 @@
+# Санаваллат ... Товия
+
+Это имена людей. Посмотрите, как вы перевели это в [Nehemiah 2:10](./10.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Гешем
+
+Это имя человека. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Что это за дело, которое вы делаете? Уж не думаете ли восстать против царя?
+
+Эти риторические вопросы которые используются, для того чтобы издеваться над Неемией. Это может быть записано как утверждение. Альтернативный перевод: "Ты поступаешь глупо! Ты не должен восставать против царя!" (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# царь
+
+Это относится к Артаксерсу, царю Персии.
diff --git a/neh/02/20.md b/neh/02/20.md
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+++ b/neh/02/20.md
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+# Бог небес даст нам успех
+
+то есть "Бог небес поможет нам".
+
+# нет части, права и памяти в Иерусалиме
+
+то есть "Вы не имеете никакого отношения к Иерусалиму, вы не имеете права на этот город и на эти земли" - Неемия подчеркивает, что Сам Бог дал ему полномочия восстанавливать Иерусалим.
diff --git a/neh/02/intro.md b/neh/02/intro.md
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+# Неемия 02 Общие сведения
+
+## Структура и формат
+
+Эта глава начинает рассказ о строительстве стены. Многие ученые считают, что эти главы дают ценные уроки по лидерству ([Nehemiah 2-6](./01.md)).
+
+## Особые темы в этой главе
+
+### Характер Неемии
+
+Видимо, характер Неемии произвел впечатление на царя. Для царя было очень необычно быть настолько обеспокоенным судьбой одного из его слуг. (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+### Культурные обычаи
+
+В древней Персидской империи считалось очень важным, чтобы народы, завоеванные и вошедшие в состав империи, практиковали свою собственную культуру. Считалось, что это культурное разнообразие помогало поддерживать единство страны: завоеванные народы не чувствовали ущемления и пренебрежения к своим традициям и не стремились бороться против оккупантов. Вероятно, восстановление Иерусалима могло рассматриваться как способ позволить иудеям жить согласно своей культуре и обычаям, чтобы сделать их (иудеев) более лояльными к Персидскому владычеству..
+
+### Божий контроль
+
+Яхве - могущественный Бог, Царь неба и земли. Он может сделать так, что даже царь чужого народа будет помогать избранному народу. (См: [[rc://*/tw/dict/bible/kt/peopleofgod]])
+
+## Ссылки:
+
+  * **[Nehemiah 02:01 Notes](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/neh/03/01.md b/neh/03/01.md
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+# Великий священник Елияшив встал со своими братьями священниками, и они построили Овечьи ворота, вставили в них двери и освятили их от башни Меа до башни Хананела
+
+Упоминаемый в ст. 1 первосвященник Елиашив был сыном Иоакима и внук современника Зоровавеля Иисуса (ср. Неем. 12:10). Уже из того обстоятельства, что первосвященник и братья его строили Овечьи ворота (schaar hazzon), можно заключать, что эти ворота находились вблизи храма. Такое заключение подтверждается местом (Неем. 12:39). Название дано было воротам или потому, что через них прогонялись в город стада овец, потребных для пищи и для жертвоприношений, или потому, что недалеко от них находился рынок для овец.
+
+По многим указаниям, Овечьи ворота находились приблизительно на месте ворот, которые теперь называютсяу христиан воротами Стефана (так как, по преданию, недалеко от них был побит камнями первомученик Стефан), или воротами Марии (как ведущие в долину Кедронскую или долину Марии), а у других жителей Драконовыми воротами.
+
+# Великий священник
+
+Имеется в виду первосвященник.
diff --git a/neh/03/02.md b/neh/03/02.md
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+# Рядом с ним строили иерихонцы, а возле них строил Закхур, сын Имрия
+
+Ворота находились на северной стороне стены, к западу от башни Хананела, на расстояния двух участков, построенных по ст. 2 иерихонцами и Закхуром.
diff --git a/neh/03/03.md b/neh/03/03.md
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+++ b/neh/03/03.md
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+# Уроженцы Сенаи строили Рыбные ворота: они покрыли их досками и вставили в них двери, замки и засовы
+
+«Ворота Рыбные строила уроженцы Сенаи». Свое название ворота получили или от близости к рыбному рынку, на котором вели торговлю морской рыбой тиряне (ср. Неем. 12:39, 13:16; 2Пар. 33:14; Соф. 1:10) или от того, что в находившемся недалеко от них пруду водилась рыба."замки и засовы". Надежно заперли ворота.
diff --git a/neh/03/04.md b/neh/03/04.md
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+++ b/neh/03/04.md
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+# Около них восстанавливал стену Меремоф, сын Урии, сын Гаккоца. Рядом с ними восстанавливал Мешуллам, сын Берехии, сын Мешизабела. Около них восстанавливал Садок, сын Бааны
+
+Упоминаемый в ст. 4 Маремоф, сын Гаккоца, как видно из ст. 21, работал еще и на другом участке стены. – Мешуллам, сын Берехии, по (Неем. 6:18), принадлежал к очень видной фамилии в Иерусалиме и, по мнению Герцфельда (Geschichte Isr. I, 384), был тогдашним главой потомков Давида (1Пар. 3:19).
diff --git a/neh/03/05.md b/neh/03/05.md
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index 00000000..5f263440
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+++ b/neh/03/05.md
@@ -0,0 +1,3 @@
+# Рядом с ними восстанавливали фекойцы. Впрочем, знатные из них не наклонили свою шею, чтобы поработать для своего Господа
+
+Уклонение заречных фекойцев от работы «для Господа», может быть, зависело от того, что южные местности Иудеи были подчинены правителям соседних племен (как Товия аммонитянин и Гашму аравитянин) и ими были удержаны от участия в восстановлении стен Иерусалима.
diff --git a/neh/03/06.md b/neh/03/06.md
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index 00000000..fb20e638
--- /dev/null
+++ b/neh/03/06.md
@@ -0,0 +1,3 @@
+# Старые ворота восстанавливали Иоаида, сын Пасеах,а и Мешуллам, сын Бесодии: они покрыли их и вставили в них двери, замки и засовы
+
+Старые ворота чинили Иоиада, сын Пасеаха, и Мешуллам, сын Бесодии. Название ворот «старыми» произошло, вероятно, от того, что они вели в старую часть города или в часть, расположенную к западу от храма. По (Неем. 12:39) эти ворота лежали между воротами Ефрема и между Рыбными воротами, т.е. на северной стороне города.
diff --git a/neh/03/07.md b/neh/03/07.md
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index 00000000..6b3cf8ae
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+++ b/neh/03/07.md
@@ -0,0 +1,7 @@
+# Рядом с ними восстанавливал гаваонитянин Мелатия и Иадон из Меронофа с жителями Гаваона и Мицфы, подвластными начальнику областей за рекой
+
+Упоминаемые в ст. 7 строители были из мест, недалеко отстоявших от Иерусалима, в области колена Вениаминова. «Гаваон», нынешний Ед-Джиб, в 2,5 час. пути к северо-западу от Иерусалима. «Мицфа» – нынешний Неби-Самуил в расстоянии 34 миль к северу. Что касается «Меронофа», то положение его неизвестно. Вероятно, это было какое-либо маленькое местечко вблизи Мицфы, почему и часть жителей последней работали под начальством меронофитянина. – «С жителям Гаваона и Мицфы, подвластными заречному областеначальнику».
+
+# Подвластными начальнику областей за рекой
+
+Вероятно, рекомендательные письма, которые Неемия взял у Артаксеркса (см. 2:7-9), позволяли ему (Неемии) не только беспрепятственно перемещаться по подвластной Персии территории и брать материал для строительства, но и приводить из различных провинций людей для работ над восстановлением Иерусалима.
diff --git a/neh/03/08.md b/neh/03/08.md
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index 00000000..892968a3
--- /dev/null
+++ b/neh/03/08.md
@@ -0,0 +1,9 @@
+# Рядом с ним восстанаваливал ювелир Уззиил, сын Харгаии, а возле него восстанавливал Ханания, сын Гараккахима. Иерусалим восстановили до широкой стены
+
+Уззиил и Ханания называются, конечно, как представители группы, работавшей под их руководством. «И восстановили (vajjazbu) Иерусалим до стены широкой». Смысл евр. vajjzabu (рус. «восстановили») неясен, так как значение глагола неизвестно. У LXX он передается καὶ κατέλιπον, в Вульг. dimiserunt ler, «и оставили» Иерусалим (ср. Ис. 6:12).
+
+Этот перевод принимают некоторые экзегеты и понимают выражение («оставили Иерусалим»), как указание на то, что строители стены, в виду малочисленности населения города, не захватили всей прежней площади, именно не оградили стеной часть города, простиравшуюся до «широкой стены» (Риссель). По мнению Шульца, выражение оставили Иерусалим означает, что строители, воздвигавшие стену около домов, в данном пункте отступили от них и повели стену в направлении «широкой стены», хорошо сохранившейся.
+
+# Иерусалим восстановили до широкой стены
+
+Возможно, речь идёт обо всех, перечисленных в стихах выше. Далее следует описание другого участка Иерусалимской стены и перечисление тех, кто его восстанавливал.
diff --git a/neh/03/09.md b/neh/03/09.md
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index 00000000..7e582cf3
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+++ b/neh/03/09.md
@@ -0,0 +1,3 @@
+# Около них восстанавливал Рефаия, сын Хура, начальник половины иерусалимского округа.
+
+«Начальник полуокруга Иерусалимского», т.е. области, принадлежавшей, по введенному же делению страны, к Иерусалиму.
diff --git a/neh/03/10.md b/neh/03/10.md
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index 00000000..6d56e93f
--- /dev/null
+++ b/neh/03/10.md
@@ -0,0 +1,7 @@
+# Рядом с ними, напротив своего дома, восстанавливал Иедаия, сын Харумафа, а около него восстанавливал Хаттуш, сын Хашавнии.
+
+Упоминаемое в ст. 10 имя Хаттуша встречается еще в (1Пар. 3:22; ср. 1Ездр. 8:2; Неем. 10:4).
+
+# Напротив своего дома
+
+Очевидно, что Иедаия жил в самом Иерусалиме и поэтому восстанавливал участок стены рядом со своим домом.
diff --git a/neh/03/11.md b/neh/03/11.md
new file mode 100644
index 00000000..c3bad3e4
--- /dev/null
+++ b/neh/03/11.md
@@ -0,0 +1,5 @@
+# Малхия, сын Харима, и Хашшув, сын Пахаф-Моава, восстанавливали следующий участок и Печную башню
+
+Неясно, что называет писатель «вторым участком». Берто понимает schenith в смысле другой и видит указание на то, что названные в ст. 11 лица работали на двух участках (ср. ст. 19, 21, 24, 27, 30). Кейль считает приведенные слова указанием на второй участок названной выше части стены.
+
+Последнее понимание, по-видимому, более естественно. Упоминаемая в ст. 11 Печная башня, как видно из (Неем. 12:38-39), находилась между Ефремовыми воротами и воротами Долины. Можно предполагать, что Печная башня образовывала северо-зап. ворота или была очень близко от них (2Пар. 26:9). Шик отождествляет ее с нынешней башней Давида.
diff --git a/neh/03/12.md b/neh/03/12.md
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index 00000000..798d8509
--- /dev/null
+++ b/neh/03/12.md
@@ -0,0 +1,3 @@
+# Возле них восстанавливал Шаллум, сын Галлохеша, начальник половины иерусалимского округа, он и его дочери
+
+«Подле них чинил Шаллум... и дочери его». Слова: «и дочери его» многими исследователями (Шульц, Риссель) понимаются, как образное указание на жителей деревень, входивших в состав Иерусалимского полуокруга, во главе которого стоял Шаллум. Но ничто не препятствует понимать приведенные слова и в прямом смысле.
diff --git a/neh/03/13.md b/neh/03/13.md
new file mode 100644
index 00000000..0a49147b
--- /dev/null
+++ b/neh/03/13.md
@@ -0,0 +1,25 @@
+# Ворота Долины восстанавливал Ханун и жители Заноаха: они построили их и вставили в них двери, замки и засовы. Ещё они восстановили тысячу локтей стены до Навозных ворот
+
+«Ворота Долины чинил Ханун и жители Заноаха», под которым можно разуметь нынешний Зануа, Исмаил, на расстоянии трех нем. миль от Иерусалима. «И еще чинили они тысячу локтей стены до ворот Навозных». Слов «еще чинили» в подлиннике нет, и они представляют догадку переводчиков. Из текста не видно, указывается в данном месте протяжение построенной жителями Занова стены (какое было бы слишком велико), или же обозначается часть стены (между воротами Долины и Навозными), не потребовавшая починки (Риссель), – или, наконец, сумм проломов, которые нужно было заделать в существовавшей стене (Шик).
+
+Навозные ворота, или гнойные, отстоявшие на 1000 локтей к югу от ворот Долины, вели к нынешнему Нижнему пруду, Биркет ес-Султан. Свое название ворота, вероятно, получили от того, что через них вывозился городской навоз. По мнению Шика, название дано было воротам потому, что они вели к местности Тофет, почитавшейся нечистой.
+
+# Замки и засовы
+
+То есть: "замки и засовы." Заперли ворота.
+
+# Они восстановили тысячу локтей стены до Навозных ворот
+
+Они восстановили часть стены между воротами Долины и Навозными воротами. Альтернативный перевод: "они восстановили тысячу локтей стены, от ворот Долины до Навозных ворот".
+
+# Они восстановили тысячу локтей
+
+Понятно, что они восстановили стену Иерусалима. Альтернативный перевод: "они восстановили тысячу локтей стены" or "Они восстановили еще тысячу локтей стены за пределами ворот Долины".
+
+Тысячу локтей
+
+"1,000 локтей." Это может быть написано в современных измерениях. Альтернативный перевод: "460 метров".
+
+# Навозные ворота
+
+Предположительно, мусор вывозился из города через эти ворота. Постарайтесь перевести это выражение как название, не описывая его.
diff --git a/neh/03/14.md b/neh/03/14.md
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+# А Навозные ворота восстанавливал Малхия, сын Рехава, начальник округа Беф-Карем. Он построил их, вставил в них двери, замки и засовы
+
+«Навозные ворота чинил Малхия, сын Рехава», может быть, рехавит. Хотя, по (Иер. 35:5-7), рехавитам запрещено было строить дома, но, конечно, только для себя. – Беф-Карем (ср. Иер. 6:1), начальником округа которого был Малхия, отождествляют с горой Франков, к юго-востоку от Вифлеема."замки и засовы." Заперли ворота.
diff --git a/neh/03/15.md b/neh/03/15.md
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+# Ворота Источника восстанавливал Шаллум, сын Колхозея, начальник округа Мицфа. Он построил их и покрыл, вставил в них двери, замки и засовы. Он же восстанавливал стену у пруда Селах напротив царского сада и до лестницы, которая спускается от города Давида
+
+«Ворота Источника» получили свое название, вероятно, от близости к Силоамскому источнику и потому их ищут на ю.-в. оконечности холма города. Работавший над этими воротами Шаллум чинил также, по ст. 15, «стену у водоема Селах против царского сада и до ступеней, спускающихся из города Давидова». Водоем Селах обыкновенно отождествляют с Силоамским прудом (ср. Ис. 8:6; Ин. 9:7), хотя это отожествление не бесспорно (Гутэ). О ступенях или о лестнице, которая спускалась из города Давидова, упоминается еще в (Неем. 12:37).
+
+# Построил их и покрыл
+
+То есть выложил (по-видимому, полностью разрушенный) проём ворот и отштукатурил его. Затем поставил дверь.
diff --git a/neh/03/16.md b/neh/03/16.md
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+# За ним восстанавливал Неемия, сын Азбука, начальник половины округа Беф-Цур, до гробниц Давида, до выкопанного пруда и до дома храбрых
+
+«Неемия, сын Азбука» (Ср. Неем. 1:1), был начальником Беф-цурского полуокруга. Беф-цур (Нав. 15:58; 2Пар. 11:7), часто упоминаемый в Маккавейских книгах, тождествен с нынешним Beit-Sur, отстоящим на 3 нем. мили к югу от Иерусалима, на запад от Хевронской дороги. Здесь и доныне сохранились остатки древней башни. – Неемия чинил участок стены «до гробниц Давидовых и до выкопанного пруда и до дома храбрых». Гробницы Давидовы или гробницы царского дома Давида находились к востоку от горы Сион. В нынешнем Иерусалиме место их указывается различно (Толк. Библ., прим. к (3Цар. 2:10) ).
+
+Под выкопанным прудом в ст. 16 разумеется, вероятно, какой-либо пруд, выкопанный в недавнее время, незадолго до Неемии, и потому хорошо всем известный. Домом храбрых называлась, можно думать, какая-либо казарма (ср. 2Цар. 16:6, 23:8) или дом, в котором помещались стражи храмовых ворот, ср. (1Пар. 9:26) и (1Пар. 26:6).
diff --git a/neh/03/17.md b/neh/03/17.md
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+# За ним восстанавливали левиты: Рехум, сын Вания, возле него восстанавливал Хашавия, начальник половины округа Кеила, за свой округ.
+
+Упоминаемая в ст. 17 Кеила («полуокруга Кеильского») тожественна с нынешней деревней Кила, лежащей к востоку от Беф-Джибрина (Елевферополиса), в 4 нем. милях к ю.-в. от Иерусалима (ср. Нав. 15:44; 1Цар. 23:1; 1Пар. 4:19).
diff --git a/neh/03/18.md b/neh/03/18.md
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+++ b/neh/03/18.md
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+# За ним восстанавливали их братья: Баввай, сын Хенадада, начальник половины округа Кеила
+
+«Братья их», т.е. жители другого полуокруга Кеильского.
diff --git a/neh/03/19.md b/neh/03/19.md
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+++ b/neh/03/19.md
@@ -0,0 +1,3 @@
+# А около него восстанавливал Езер, сын Иисуса, начальник Мицфы, на втором участке напротив подъёма к оружейной на углу
+
+«На втором участке». Вероятно, не сам Езер чинил второй участок, а стоявшие под его руководством жители Мицфы (ср. ст. 7). – «Напротив всхода к оружейне на углу» (слав.: «меру вторую столба восхода, касающегося углу»). Neschek – оружейня или цейхгауз. Место этой оружейни на углу трудно определить.
diff --git a/neh/03/20.md b/neh/03/20.md
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+++ b/neh/03/20.md
@@ -0,0 +1,9 @@
+# За ним ревностно восстанавливал Варух, сын Забвая, на следующем участке, от угла до дверей дома великого священника Елияшива
+
+«За ним ревностно чинил Варух». Eвр. hecherah, пропущенное у LXX, передано в рус. тексте предположительно, так как трудно дать слову в данном месте определенный смысл. У Лукиана оно передается Εἰς τὸ ὄρος также в Вульг. in monte, на горе; у некоторых толкователей: гневаясь (на медленность постройки). Риссель предпочитает чтение Вульг. In monte, как соответствующее положению части стены, над которой работал Варух. В таком случае Варух чинил на том месте, где стена, загибая на восток и поднимаясь в гору, образовала угол. – «На втором участке».
+
+Первый участок, однако, не указан. – Упоминаемый в ст. 20 и 21 дом первосвященника Елиашива находился, по-видимому, за юго-запад. углом площади храма, не слишком далеко от стены, которая поднималась на западной стороне Офела в восточном направлении. Как видно, дом первосвященника занимал значительное пространство.
+
+# Ревностно восстанавливал Варух
+
+О работе Варуха сказано особо: "ревностно", то есть очень старательно. По-видимому, его работа отличалось особым усердием и тщательностью.
diff --git a/neh/03/21.md b/neh/03/21.md
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+# Меремоф ... Ури ... Гаккоца
+
+Это имена людей.
diff --git a/neh/03/22.md b/neh/03/22.md
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+++ b/neh/03/22.md
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+# За ним восстанавливали священники из окрестности
+
+«За ним чинили священники из окрестностей» (hakikkar). Вместо неопределенного hakikkar, употребляющегося в Библии обыкновенно в качестве наименования долины Иордана (Быт. 13:12, 19:17, 25, 28, 29; Втор. 34:1).
diff --git a/neh/03/23.md b/neh/03/23.md
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+# За ними восстанавливал Вениамин и Хашшув, напротив своего дома. За ними восстанавливал Азария, сын Маасеи, сын Анании, возле своего дома
+
+Вениамин и Хашув, вероятно, были священники, так как в местности на юге от площади храма были, как видно, дома священников.
+
+# За ними
+
+То есть следующий участок стены.
diff --git a/neh/03/24.md b/neh/03/24.md
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+# Биннуй ... восстанавливал
+
+Эти слова относятся к восстановлению стены. Альтернативный перевод: "Биннуй ... восстанавливал стену".
+
+# Биннуй ... Хенадада
+
+Это имена людей.
+
+# За ним
+
+"Рядом с ним".
diff --git a/neh/03/25.md b/neh/03/25.md
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+++ b/neh/03/25.md
@@ -0,0 +1,5 @@
+# За ним Фалал, сын Узая, напротив угла и башни, выступающей от верхнего царского дома, которая у двора темницы. За ним Федаия, сын Пароша
+
+«Против угла и башни, выступающей от верхнего дома царского». С подлинника, согласно с LXX, где читается: ὁ πύργος ὁ ἀνώτερος, переводят и иначе: против угла и более высотой башни, выступающей от дома царского. Дом царский – не дворец царский, который лежал в Давидовом городе, но какое-либо правительственное здание около храмовой площади, с темничным двором при нем.
+
+По-видимому, это тот темничный двор, о котором упоминает Иеремия (Иер. 32:2, 8, 12, 33:1, 37:21). Судя по (Неем. 12:39), можно полагать, что темничный двор находился на южной стороне храмовой площади, и именно в восточной половине этой стороны. Угол, упоминаемый в ст. 25, образовывался восточной стороной темничного двора и южной стороной храмовой площади.
diff --git a/neh/03/26.md b/neh/03/26.md
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+# Храмовые слуги, которые жили в Офеле, восстанавливали напротив Водяных ворот к востоку и до выступающей башни
+
+«Водяные ворота», по талмуд. преданию, получили свое название от того, что через них в день Кущей проносилась в храм вода, взятая из источника. Местоположение их некоторые указывают недалеко от источника Марии (Шульц). Бертолет, однако, предполагает, что это были не городские ворота, а ворота царского дворца. «До выступающей башни».
+
+См. примечание к ст. 25.
+
+# Храмовые слуги
+
+Это люди, прислуживающие в Храме, но не священники.
diff --git a/neh/03/27.md b/neh/03/27.md
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+++ b/neh/03/27.md
@@ -0,0 +1,7 @@
+# За ними восстанавливали фекойцы, на втором участке, от места напротив большой выступающей башни до стены Офел
+
+О первом участке фекойцев упоминается в ст. 5. Выступающая башня, против которой начинался участок фекойцев, полагают (Робинзон, Риссель), находилась на юго-вост. углу храмовой площади, где и теперь еще видны остатки сооружения.
+
+# Фекойцы, на втором участке жители
+
+Фекои уже упоминались в 3:5. Здесь описывается вторая часть стены, которую восстанавливали фекойцы. Альтернативный перевод: "Затем следовал участок стены, которую восстанавливали фекойцы. Это был их второй участок".
diff --git a/neh/03/28.md b/neh/03/28.md
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index 00000000..1c2cabab
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+++ b/neh/03/28.md
@@ -0,0 +1,3 @@
+# Дальше Конских ворот восстанавливали священники, каждый напротив своего дома
+
+«Далее (точнее: выше) ворот Конских чинили священники». Название ворот Конскими некоторые объясняют тем, что они находились недалеко от стоянки посвященных солнцу коней (4Цар. 23:11). По И. Флавию, ворота назывались Конскими потому, что через них шел кратчайший путь в царские конюшни (Иуд. Древн. IX, 7, 3). По (Иер. 31:40; 4Цар. 11:16; 2Пар. 23:15), ворота имели отношение к царскому дворцу и, следовательно, их нужно искать на ю.-востоке храмовой площади, откуда они вели в Кедронскую долину.
diff --git a/neh/03/29.md b/neh/03/29.md
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+++ b/neh/03/29.md
@@ -0,0 +1,3 @@
+# За ними восстанавливал Садок, сын Иммера, напротив своего дома, а за ним восстанавливал Шемаия, сын Шехании, сторож восточных ворот.
+
+«Шемаия, сын Шехании, сторож восточных ворот», т.е. названных в ст. 26 Водяных ворот. Участок Шемаии не указан. Вероятно, как сторож восточных ворот, он чинил эти ворота и прилегающую к ним часть стены.
diff --git a/neh/03/30.md b/neh/03/30.md
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index 00000000..3dc0f6cc
--- /dev/null
+++ b/neh/03/30.md
@@ -0,0 +1,7 @@
+# За ним восстанавливал Ханания, сын Шелемии и Ханун, шестой сын Цалафа, на втором участке. За ним восстанавливал Мещуллам, сын Берехии, напротив своей комнаты
+
+Слова «шестой сын Цалафа» возбуждают недоумение, так как в других местах главы подобных указаний не делается. Возможно, что в текст вкралась погрешность. – О Мешулламе, сыне Берехии, сообщается (ср. Неем. 3:4, 6:18), что он чинил «против комнаты своей» (слав. «противу сокровищницы своея»). Вероятно, это была комната, служившая целям богослужения.
+
+# На втором участке
+
+Первый участок Ханании упоминается в 3:8.
diff --git a/neh/03/31.md b/neh/03/31.md
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--- /dev/null
+++ b/neh/03/31.md
@@ -0,0 +1,5 @@
+# За ним восстанавливал Малхия, сын Гацорфия, до дома храмовых слуг и торговцев, напротив ворот Гаммифкад и до комнаты над углом
+
+«Малхия, сын Гацорфия» (hazzorphi). Последнее слово Гутэ читает hazzarphi и понимает, как указание на происхождение Мапхия из Сарепты («сарептянин»); но обычно слово понимается в смысле нарицательного, и как указание на то, что Малхия принадлежал к цexy мастеров золотых дел. – «До дома нефинеев и торговцев». – По ст. 26, нефинеи жили на Офеле. В ст. 31, нужно думать, идет речь не о жилище их, а о месте службы, которое находилось, по-видимому, на сев.-вост. от храма. Поставленные в связь с нефинеянами торговцы были, конечно, продавцами предметов, нужных для богослужения (ср. Мф. 21:12; Ин. 2:14).
+
+Им, очевидно, было предоставлено около храма здание, в котором имели пребывание и нефинеи. – «Против ворот Гаммифкад и до уго́льного жилья». Ворота Гаммифкад (слав. «врат судных») не принадлежали к городской стене, потому что, как замечено, строили стену против них. Вероятно, образовывали вход в упоминаемый у (Иез. 43:21) mipkad habst (слав.: «во отлученнем храме»), – место сожжения жертвы за грех (с евр.: «возвышение угла»). Угольное жилье – может быть, нечто вроде башни, находилось в сев.-вост. углу храмовой площади, на месте теперешнего «трона Соломона». Должно заметить, что текст ст. 31 передается не всеми одинаково.
diff --git a/neh/03/32.md b/neh/03/32.md
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--- /dev/null
+++ b/neh/03/32.md
@@ -0,0 +1,13 @@
+# А между комнатой над углом до Овечьих ворот восстанавливали ювелиры и торговцы
+
+Восстанавливали торговцы
+
+Эти слова относятся к восстановлению стены. Альтернативный перевод: "торговцы восстановили стену".
+
+# Овечьи ворота
+
+Это название входа который находился в стене города.
+
+# «Серебряники»
+
+Это меновщики.
diff --git a/neh/03/intro.md b/neh/03/intro.md
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+++ b/neh/03/intro.md
@@ -0,0 +1,21 @@
+# Неемия 03 Общие сведения
+
+## Особые темы в этой главе
+
+### Священники
+
+Священники трудились над восстановлением города. Обычно священники были освобождены от этого вида работ. Поскольку они помогли, это подчеркивает, что это был священный труд и то что сделано было сделано для Яхве.
+
+### Сотрудничество
+
+Все работали над восстановлением стен. Для того чтобы подчеркнуть сотрудничество между разными семьями упоминаются многие имена. Каждому была дана часть стены, для того чтобы стена была восстановлена.
+
+Ст. 1–32. Восстановление Неемией стен Иерусалима и перечень лиц, потрудившихся над этим делом. Описание стены в 3 гл. начинается с Овечьих ворот, лежавших на северной стороне, недалеко от сев.-вост. угла храмовой площади. Далее отмечаются в западном направлении отдельные пункты стены (башни Меа и Хананела, ворота Рыбные, Старые), которые все находились на северной стороне. Поворачивая к юго-зап., стена, как видно из последующего описания, приближалась к старой (Соломоновой) северной стене, с которой она соприкасалась, вероятно, вблизи теперешней башни Давида, отождествляемой с упоминаемой у Неемии Печной башней.
+
+Отсюда стена шла прямо к югу до юга-зап. оконечности юго-зап. холма и направлялась по краям его. Вблизи названной оконечности были ворота Долины, а на востоке от них, на юго-вост. углу упомянутого холма – ворота Навозные. На южной стороне города, пересекая долину Тиропеон, стена подходила к юго-вост. холму, на южной оконечности которого, вероятно, были ворота Источника. С этого пункта поворачивала к северу и шла параллельно Кедронской долине. В этой (восточной) части стены, на юго-восток от храма, находились, по-видимому, Конские ворота. Достигнув сев.-вост. угла храмовой площади около угольного жилья (ст. 31), стена загибала на запад и подходила к недалеко отстоявшим от угла Овечьим воротам. Для производства работ пространство стены, как видно, было разделено на 42 участка, которые не были одинаковой величины и, очевидно, были сообразованы с количеством работы над стеной. Участки были разобраны частными лицами, родами, товариществами и землячествами (жителями одной местности). По мнению Шика, в некоторых местах строилась двойная стена.
+
+Ссылки:
+
+  * **[Nehemiah 03:01 Notes](./01.md)**
+
+**[<<](../02/intro.md) | [>>](../04/intro.md)**
diff --git a/neh/04/01.md b/neh/04/01.md
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+++ b/neh/04/01.md
@@ -0,0 +1,11 @@
+# Санаваллат
+
+Это имя человека. Посмотрите, как вы перевели это в [Nehemiah 2:10](../02/10.md). (See: [[rc://*/ta/man/translate/translate-names]]). Враги иудеев (имевшие в тех местах авторитет и силу), имена которых неоднократно встречаются в книге, – Санаваллат, Товия Аммоиитянин, Тешем Аравитянин (2:10,19; 4:1,3,7; 6:1, 12, 14), – всячески пытались помешать осуществлению их планов.
+
+# мы строим стену
+
+повествование ведётся от имени Неемии. Под "мы" он имеет в виду себя и израильтян, принимавших участие в строительстве и названных по именам в предыдущей главе.
+
+# он рассердился и очень разгневался
+
+"рассердился" и "разгневался" - это синонимы. Удвоение использовано для усиления. Альтернативный перевод: "он был в бешенстве" или "он был разъярен", "он обезумел от гнева" (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/neh/04/02.md b/neh/04/02.md
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+++ b/neh/04/02.md
@@ -0,0 +1,11 @@
+# при своих братьях
+
+"в присутствии его родственников" или "в присутствии его клана"
+
+# Что делают эти жалкие ... им это позволят ... приносить жертвы ... когда-нибудь закончат? Неужели они оживят сожжённые камни из груд пыли?
+
+Это риторические вопросы, их можно перевести утверждениями. Альтернативный перевод: "Эти жалкие занимаются бессмысленным делом! Они никогда не восстановят город, это просто невозможно!" (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Неужели им это позволят? Неужели они будут приносить жертвы?
+
+Кроме того, что это риторические вопросы (см. выше), значение этих высказываний не совсем ясно. На иврите эта фраза с трудом поддается прочтению, но по контексту и на некоторых лингвистических основаниях исследователи считают, что здесь Санаваллат издевается над религиозными чувствами иудеев: "неужели они и в самом деле надеются на помощь своего Бога и думают, что если они приносят Богу жертвы, то он поможет им в этом непосильном деле?"
diff --git a/neh/04/03.md b/neh/04/03.md
new file mode 100644
index 00000000..2835d5b3
--- /dev/null
+++ b/neh/04/03.md
@@ -0,0 +1,7 @@
+# Товия
+
+Это имя человека. Посмотрите, как вы перевели это в [Nehemiah 2:10](../02/10.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Даже лисица, если поднимется на их каменную стену, разрушит её
+
+Это гипербола, ее цель - указать на ненадежность стены. Лиса - не очень крупное животное, и конечно же, каменная стена не должна разрушиться от того, что лиса вскарабкается на нее. Альтернативный перевод: "Стена, которую они строят, настолько хлипкая, что разрушится от прикосновения" (См: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/neh/04/04.md b/neh/04/04.md
new file mode 100644
index 00000000..109d9aab
--- /dev/null
+++ b/neh/04/04.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Стихи 4 и 5 - это молитва Неемии в ответ на насмешки Санаваллата и Товии. Неемия молится от лица всех иудеев-строителей ("мы"). Можно сделать акцент на том, что это молитва, сделав ее прямой цитатой. «Тогда я молился:"
+
+# Бог наш, услышь, как мы презираемы
+
+Эту фразу можно перевести в активной форме. Альтернативный перевод: "Бог наш, посмотри, наши враги издеваются над нами!" (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# обрати их ругательства на их голову
+
+Фраза "их ругательства" относится к оскорблениям Санаваллат и Товии. "обратить на их голову" - то есть сделать так, чтобы слова оскорбления, которые они произносят, относились бы к ним самим. Альтернативный перевод: "Сделай так, чтобы они сами подверглись бы тем оскорблениям, которые наносят нам" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# пусть они будут презираемы в земле плена
+
+то есть "пусть они сами станут пленниками (как мы сейчас являемся пленниками) и пусть над ними издеваются так, как они сейчас издеваются над нами" или "да будут и они уведены в плен, чтобы там познать всю меру унижения!"
diff --git a/neh/04/05.md b/neh/04/05.md
new file mode 100644
index 00000000..6be187c5
--- /dev/null
+++ b/neh/04/05.md
@@ -0,0 +1,7 @@
+# Не скрой их грехов, чтобы их грех не был удалён перед Тобой
+
+"Скрыть грех" и "удалить грех" означает одно и то же - простить грех. Неемия просит, чтобы Бог не прощал грехи Санаваллата и его приспешников, а наказал бы их за эти грехи (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# потому что они оскорбляют строящих
+
+конкретный грех, о котором Неемия молится, чтобы Бог наказал за него - это оскорбления строителей. Альтернативный перевод: "Бог наш, не прощай врагов за то, что они оскорбляют строящих стену, но накажи их за это".
diff --git a/neh/04/06.md b/neh/04/06.md
new file mode 100644
index 00000000..4992c86d
--- /dev/null
+++ b/neh/04/06.md
@@ -0,0 +1,11 @@
+# мы, несмотря на это
+
+Молитва закончилась и Неемия продолжает рассказ: "Несмотря на все эти издевательства и оскорбления, мы продолжали строить стену"
+
+# вся стена уже наполовину была сложена
+
+Это можно указать в активной форме. Альтернативный перевод: "мы уже построили половину стены" (См: [[rc://*/ta/man/translate/figs-activepassive]]). Так как стену строили сразу на всём протяжении её длины, то "половина стены" - это половина её высоты от земли.
+
+# у народа было усердие работать
+
+Альтернативный перевод: "Все работали очень старательно" или "все работали с большим усердием".
diff --git a/neh/04/07.md b/neh/04/07.md
new file mode 100644
index 00000000..ebec7d3f
--- /dev/null
+++ b/neh/04/07.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к этому стиху отсутствуют.
diff --git a/neh/04/08.md b/neh/04/08.md
new file mode 100644
index 00000000..62f361fe
--- /dev/null
+++ b/neh/04/08.md
@@ -0,0 +1,3 @@
+# Они сговорились все вместе пойти войной
+
+Враги, перечисленные в предыдущем стихе, заключили между собой союз и решили вместе напасть на Иерусалим (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/neh/04/09.md b/neh/04/09.md
new file mode 100644
index 00000000..3fbb0dc8
--- /dev/null
+++ b/neh/04/09.md
@@ -0,0 +1,3 @@
+# ставили часовых днём и ночью
+
+то есть круглые сутки специальные дозорные следили, не приближается ли враг.
diff --git a/neh/04/10.md b/neh/04/10.md
new file mode 100644
index 00000000..2061d28f
--- /dev/null
+++ b/neh/04/10.md
@@ -0,0 +1,3 @@
+# мусора много
+
+слово, переведенное как "мусор" буквально означает «обожженный камень» или «разбитый камень» - то, из чего восстанавливали стену (вероятно, из обломков прежней стены). Переносить эти обломки было очень тяжело, и строители устали.
diff --git a/neh/04/11.md b/neh/04/11.md
new file mode 100644
index 00000000..f73e92ef
--- /dev/null
+++ b/neh/04/11.md
@@ -0,0 +1,3 @@
+# Они не узнают и не увидят, как мы неожиданно войдём к ним
+
+Альтернативный перевод: "мы тайно подкрадемся и неожиданно нападём на них".
diff --git a/neh/04/12.md b/neh/04/12.md
new file mode 100644
index 00000000..0346ab3e
--- /dev/null
+++ b/neh/04/12.md
@@ -0,0 +1,11 @@
+# иудеи, живущие рядом с ними
+
+то есть иудеи, живущие рядом с врагами (Санаваллатом и другими), на одной с врагами территории, не в Иерусалиме. Живя рядом с врагами, эти иудеи могли узнать о планах Санаваллата, и предупредили Неемию и строителей.
+
+# нападут на нас со всех мест
+
+Это представляет собой много направлений. Слово «всех» является преувеличением, поскольку представляет собой «многие». Альтернативный перевод: "окружат нас и нападут".
+
+# десять раз говорили нам
+
+Здесь число 10 используется для обозначения «многих». Альтернативный перевод: «неоднократно предупреждали нас" (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/neh/04/13.md b/neh/04/13.md
new file mode 100644
index 00000000..57629574
--- /dev/null
+++ b/neh/04/13.md
@@ -0,0 +1,7 @@
+# в низменных сухих местах
+
+то есть как раз там, где враги захотели бы подобраться незаметно - в низинах (на холмах их было бы видно), в сухих местах (по руслу реки враги тоже не смогли бы пройти).
+
+# я поставил народ по их племенам
+
+Это относится к нескольким людям из каждой семьи, не считая женщин и детей. Альтернативный перевод: «Я поместил людей из каждой семьи" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/neh/04/14.md b/neh/04/14.md
new file mode 100644
index 00000000..c6419b9f
--- /dev/null
+++ b/neh/04/14.md
@@ -0,0 +1,11 @@
+# Я осмотрел
+
+по-видимому, имеется в виду "Я осмотрел отряды, которые были выставлены для охраны".
+
+# не бойтесь их
+
+то есть "не бойтесь врагов"
+
+# Помните великого и внушающего страх Господа
+
+Неемия указывает, кого именно следует бояться - не врагов, а Господа. Или же он имеет в виду, что это враги должны бояться - бояться Господа. Альтернативный перевод: "Не бойтесь наших врагов. Помните - это они должны бояться - бояться нашего великого Господа".
diff --git a/neh/04/15.md b/neh/04/15.md
new file mode 100644
index 00000000..b1c9f660
--- /dev/null
+++ b/neh/04/15.md
@@ -0,0 +1,15 @@
+# Когда наши враги услышали
+
+"Когда враги узнали"
+
+# нам известны их планы
+
+Это можно указать в активной форме. Альтернативный перевод: «что мы узнали об их планах" (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# тогда Бог разрушил их замысел
+
+имеется в виду, что план врагов объединиться и неожиданно напасть на строителей с разных сторон (см. стихи 7-8, 11) не был приведён в исполнение. Неемия говорит, что это Бог сделал так, что план врагов не сработал. Альтернативный перевод: "Когда наши враги услышали, что мы знаем их план, то они решили на нас не нападать. Это Бог сделал, чтобы так произошло."
+
+# мы все вернулись к стене, каждый на свою работу
+
+"и мы все продолжили строить стену, каждый работал на своем участке".
diff --git a/neh/04/16.md b/neh/04/16.md
new file mode 100644
index 00000000..be58c5ee
--- /dev/null
+++ b/neh/04/16.md
@@ -0,0 +1,11 @@
+# С того дня
+
+то есть как только они возобновили работу (см. предыдущий стих).
+
+# половина молодых людей у меня занималась работой
+
+речь идёт о половине свиты Неемии - того отряда, который находился в его распоряжении (ср. <Неем 5:10, 16; 13:19>).
+
+# Начальники находились позади всего дома Иуды
+
+"лидеры разместились позади всех людей"
diff --git a/neh/04/17.md b/neh/04/17.md
new file mode 100644
index 00000000..d0ff0492
--- /dev/null
+++ b/neh/04/17.md
@@ -0,0 +1,3 @@
+# одной рукой делали работу, а другой рукой держали копьё
+
+Это преувеличение. Они работали двумя руками, но всегда имели при себе оружие, и были готовы в любой момент защитить себя и окружающих. (См: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/neh/04/18.md b/neh/04/18.md
new file mode 100644
index 00000000..a5e4f29e
--- /dev/null
+++ b/neh/04/18.md
@@ -0,0 +1,3 @@
+# трубач
+
+- тот, кто трубит в трубу. Труба (см. стих 20) - была сделана из рога барана или козла. Это был не музыкальный инструмент, а сигнальный - звук трубы возвещал о начале сражения. Слово "трубач" можно перевести как "сигнальщик с трубой".
diff --git a/neh/04/19.md b/neh/04/19.md
new file mode 100644
index 00000000..5c6a0162
--- /dev/null
+++ b/neh/04/19.md
@@ -0,0 +1,11 @@
+# Я сказал
+
+Здесь «я» относится к Неемии.
+
+# знатным ... начальникам
+
+Это руководители, упомянутые в [Nehemiah 4:16](../04/16.md).
+
+# Работа велика и обширна, а мы разделены вдоль стены и далеко друг от друга
+
+"Работы очень много и площадь, на которой мы работаем, очень большая. Отряды строителей находятся далеко друг от друга".
diff --git a/neh/04/20.md b/neh/04/20.md
new file mode 100644
index 00000000..918fe787
--- /dev/null
+++ b/neh/04/20.md
@@ -0,0 +1,11 @@
+# звук трубы
+
+см. комментарий к стиху 18.
+
+# в том месте собирайтесь вокруг нас
+
+По-видимому, Неемия с трубачом (сигнальщиком, см. стих 18) курсировали (возможно даже ездили на коне) вокруг стены, наблюдая, нет ли нападения. Увидев врагов, сигнальщик должен был затрубить в трубу, и все строители немедленно собраться, чтобы отбить нападение.
+
+# Наш Бог будет сражаться за нас
+
+то есть Бог будет нам помогать. Бог даст нам силы, и мы обязательно победим.
diff --git a/neh/04/21.md b/neh/04/21.md
new file mode 100644
index 00000000..8aafaba3
--- /dev/null
+++ b/neh/04/21.md
@@ -0,0 +1,11 @@
+# половина из нас
+
+Здесь «половина» означает одну часть из двух равных частей. (См: [[rc://*/ta/man/translate/translate-fraction]])
+
+# от восхода зари до появления звёзд
+
+Это относится ко целому дню, до тех пор пока на улице светло. Альтернативный перевод: «от рассвета дня до начала ночи» или "от рассвета до заката", "с утра до вечера", "целыми днями".
+
+# половина из нас
+
+Речь снова идёт о Неемии и его отряде (см. комментарий к стиху 16).
diff --git a/neh/04/22.md b/neh/04/22.md
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+# в Иерусалиме все ночевали со своими рабами
+
+Тем, которые жили за пределами города, сказано было не уходить на ночь домой, ибо это сопряжено было с опасностью, но оставаться в Иерусалиме вместе со своими рабами; очевидно, сменяя друг друга, последние несли ночную стражу.
diff --git a/neh/04/23.md b/neh/04/23.md
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+# не снимали с себя свою одежду
+
+"не раздевались на ночь" - то есть даже спали они одетые и вооруженные, чтобы быть готовыми к бою в любой момент.
diff --git a/neh/04/intro.md b/neh/04/intro.md
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+# Неемия 04 Общая информация
+
+В главе повествуется о том, с какими трудностями сталкивались израильтяне при восстановлении городской стены. Над ними смеялись их враги под предводительством Санаваллата и Товии (), враги так же угрожали напасть на них, и даже многие братья-израильтяне сомневались в успехе. Однако строители продолжали строить под руководством Неемии и надеяться на помощь Бога.
+
+## Особые темы в этой главе
+
+### Посвящение
+
+Люди были так посвящены восстановлению стен, что они продолжали работать, держа при себе оружие, чтобы быть готовыми к сражению в любое время. Даже под угрозой вооруженного нападения они продолжали доверять Яхве. (См: [[rc://*/tw/dict/bible/kt/trust]]).
+
+## Ссылки:
+
+  * **[Nehemiah 04:01 Notes](./01.md)**
+
+**[<<](../03/intro.md) | [>>](../05/intro.md)**
diff --git a/neh/05/01.md b/neh/05/01.md
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+# В народе, среди мужчин и женщин, поднялось сильное возмущение на своих иудейских братьев
+
+Духовному вождю иудеев, каким был для своих собратьев Неемия, пришлось, однако, столкнуться не только с угрозой извне.
+
+# В народе, среди мужчин и женщин, поднялось сильное возмущение на своих иудейских братьев
+
+Так как они восстанавливали стену, у рабочих не было достаточного количества времени, чтобы работать, чтобы покупать или выращивать еду для своих семей.
diff --git a/neh/05/02.md b/neh/05/02.md
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+# Были такие, которые говорили: «Нас, наших сыновей и дочерей много. Мы должны доставать хлеб для пропитания и жизни»
+
+Прежде чем строительство было завершено, он столкнулся с едва ли не более трудной проблемой, которая коренилась в самом народе. Людям не хватало еды. На строительстве они работали бесплатно, и, с другой стороны, будучи заняты на нем, не имели достаточно времени для обработки своих полей.
+
+# Нас, наших сыновей и дочерей много. Мы должны доставать хлеб для пропитания и жизни
+
+Альтернативный перевод: "у нас большие семьи. Нам нужно что-то есть".
+
+# Были и такие, которые говорили
+
+Стихи 2, 3 и 4 начинаются словами "были и такие". Их можно перевести так: "Одни говорили... Другие говорили... А некоторые говорили..."
diff --git a/neh/05/03.md b/neh/05/03.md
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+# Были и такие, которые говорили: «Мы закладываем свои поля, виноградники и дома из-за голода, чтобы достать хлеб»
+
+Хлеба не хватало, видимо, и потому, что в Иерусалиме скопилось по причине строительства множество народа, а окрестные, враждебно настроенные, племена «не спешили» подвозить его.
diff --git a/neh/05/04.md b/neh/05/04.md
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+# Были и такие, которые говорили: «Мы берём в долг деньги под залог наших полей и виноградников, чтобы платить налог царю
+
+В этих обстоятельствах одним приходилось закладывать свои… поля… и виноградники… чтобы купить хлеба (стих 3), другие закладывали их, чтобы под залог занять у своих богатых братьев деньги на уплату подати царю Артаксерксу (стих 4).
+
+# Мы берём в долг деньги под залог наших полей и виноградников, чтобы платить налог царю
+
+Крестьяне часто жили натуральным хозяйством, и свободных денег у них не было. Чтобы заплатить налог, им нужны были деньги. Получить их было неоткуда, только если отдать в залог землю, на которой они работали.
diff --git a/neh/05/05.md b/neh/05/05.md
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+# У нас такие же тела, как у наших братьев, и наши сыновья такие же, как их сыновья, но мы должны отдавать наших сыновей и дочерей в рабство. Некоторые из наших дочерей уже находятся в рабстве, а у нас совсем нет средств для выкупа. Наши поля и виноградники у других»
+
+Положение усугублялось тем, что заимодавцы брали с них высокие проценты («лихву», стих 7). В результате некоторые из попавших в беду людей не только не имели возможности выкупить свои заложенные поля… и виноградники, но ради хлеба насущного вынуждены были продавать в рабы своих сыновей… и дочерей (стих 5; Исх. 21:2-11; Втор. 15:12-18). Обстановка возникла критическая. Мало того, что безопасности и благополучию иудеев грозило враждебное окружение, выяснилось, что и в самом народе братья наживаются за счет братьев.
+
+# У нас такие же тела, как у наших братьев, и наши сыновья такие же, как их сыновья
+
+Здесь иудеи подразумевают, что они имеют такое же иудейское происхождение как другие иудеи и что они так же важны как другие. Значение этого может быть разъяснено. Альтернативный перевод: "Тем не менее, наши семьи такие же иудеи, как и семьи других иудеев, и наши дети так же важны для нас, как и их дети для них."
+
+# А у нас совсем нет средств для выкупа. Наши поля и виноградники у других
+
+Поскольку их поля и виноградники не находятся в их распоряжении, они не могут заработать деньги, необходимые для содержания своих семей. Полный смысл этого может быть разъяснен. Альтернативный перевод: "Но мы не можем изменить эту ситуацию, потому что другие мужчины теперь владеют нашими полями и нашими виноградниками, которые нам нужны, чтобы поддерживать нашу жизнь".
diff --git a/neh/05/06.md b/neh/05/06.md
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+++ b/neh/05/06.md
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+# Когда я услышал их возмущение и такие слова, то очень рассердился
+
+Первой реакцией Неемии было глубокое возмущение людскими эгоизмом, жадностью, бесчувственностью.
+
+# Такие слова
+
+То есть то, что говорят бедняки. Альтернативный перевод: "когда я услышал, в чём дело".
diff --git a/neh/05/07.md b/neh/05/07.md
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+++ b/neh/05/07.md
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+# Моё сердце возмутилось, и я строго выговорил знатным людям и начальникам, сказав им: «Вы берёте проценты со своих братьев». Я собрал против них большое собрание
+
+Те, которым следовало в этих чрезвычайных обстоятельствах всемерно поддерживать своих соплеменников, – «знатнейшие и начальствующие» – оказались повинными в бесстыдной эксплуатации их.
+
+Вы берёте проценты со своих братьев
+
+Каждый иудей знал, что по закону неправильно взимать проценты с другого иудея.  Альтернативный перевод: "Каждый из вас взимает проценты со своего собственного брата, согласно закону это неправильно".
+
+# Я собрал против них большое собрание
+
+Это означает, что он собрал большую группу людей и выдвинул против них эти обвинения. Альтернативный перевод: "Я провел большое собрание и выдвинул против них эти обвинения" или "Я судил их перед большим собранием" .
diff --git a/neh/05/08.md b/neh/05/08.md
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+++ b/neh/05/08.md
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+# И сказал им: «Мы выкупали своих братьев, иудеев, которые были проданы народам, сколько у нас было сил. А вы продаёте своих братьев, чтобы нам опять их продавали?» Они молчали и не находили ответа
+
+И созвал он против них большое собрание, на котором гневно упрекал нарушителей Божиего закона. Им следовало знать, что Бог запретил иудеям наживаться за счет своих соплеменников (Исх. 22:25; Лев. 25:35-38; Втор. 23:19-20). Там, в вавилонском изгнании, он сам и другие, говорил Неемия, выкупали из рабства у чужеземцев (следуя закону; Лев. 25:47-55) братьев своих Иудеев. А вы торгуете своими братьями и допускаете, чтобы они продавались вам?
+
+# Которые были проданы народам
+
+Альтернативный перевод: "кого люди продали в рабство народам".
diff --git a/neh/05/09.md b/neh/05/09.md
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+# Я сказал: «Нехорошо вы делаете. Разве вы не должны ходить в страхе перед нашим Богом, чтобы избежать позора от народов, враждующих с нами?
+
+Где же ваш страх прогневить Бога нарушением уставов Его? Ведь только исполняя их, можете вы рассчитывать на помощь Его, без которой не избегнуть вам насмешек и издевательств со стороны соседей-язычников!
+
+# Вы должны ходить в страхе перед нашим Богом, чтобы избежать позора от народов, враждующих с нами?
+
+Это риторический вопрос, который Неемия использует, чтобы ругать иудейскую знать. Альтернативный перевод: "вы должны ходить в страхе Божьем, чтобы избежать позора от народов, враждующих с нами."
+
+# Ходить в страхе перед нашим Богом
+
+Это идиома. "Ходить" относится к поведению человека и к его образу жизни. Альтернативный перевод: "живи так, чтобы почитать Бога".
+
+# Избежать позора от народов, враждующих с нами
+
+Альтернативный перевод: "народы, которые являются нашими врагами насмехаются над нами" или "вражеские народы издеваются над нами".
diff --git a/neh/05/10.md b/neh/05/10.md
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+# Я, мои братья и служащие при мне также давали им взаймы деньги и хлеб: простим им этот долг.
+
+Ссылаясь на то, что он сам и люди из его ближайшего окружения тоже давали нуждающимся взаймы и деньги и хлеб, но, вот, оставляют им долг сей.
+
+# Простим им этот долг
+
+Неемия показывает пример, прощая долги - то есть прощая те ссуды, которые он и его окружение давали бедным израильтянам.
diff --git a/neh/05/11.md b/neh/05/11.md
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+++ b/neh/05/11.md
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+# Сейчас же верните им их поля, виноградные и масличные сады, их дома, проценты с денег и хлеба, вина и масла, которые вы дали им взаймы»
+
+Он призвал к тому же «начальствующих»: возвратите им… поля их и вниоградиики, сады… и домы и не взимайте процентов со всего того, чем ссужали их!
+
+# Проценты
+
+Часть стоимости кредита, которую заемщик списал в процентах.
+
+# Которые вы дали им взаймы
+
+То есть: "вы взяли с них" или "вы заставил их заплатить".
diff --git a/neh/05/12.md b/neh/05/12.md
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+++ b/neh/05/12.md
@@ -0,0 +1,3 @@
+# Они сказали: «Вернём и не будем с них требовать. Сделаем так, как ты говоришь». Я позвал священников и приказал им в присутствии священников дать клятву, что они так и сделают
+
+И те, к кому Неемия взывал, выразили готовность последовать его примеру. Однако, сознавая, что слово, произнесенное «под влиянием момента», немногого стоит, Неемия велел виновным дать, в присутствии священников, клятву в подтверждение их слов. Сам же он «наглядно» продемонстрировал им, сколь серьезные последствия ожидают тех, кто не сдержит слова, данного как бы в присутствии Бога.
diff --git a/neh/05/13.md b/neh/05/13.md
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+++ b/neh/05/13.md
@@ -0,0 +1,9 @@
+# Я вытряхнул свою одежду и сказал: «Пусть так Бог вытряхнет каждого человека из его дома и из имения, если он не сдержит этого слова. Пусть так будет вытрясено у него и опустошено!» Всё собрание сказало: «Аминь». Они прославили Бога, и народ выполнил это слово
+
+«Вытряхнуть одежду» означало то же, что «опустошить карман»; сравните с выражениями «отрясти прах от ног своих» в Матф. 10:14 и Деян. 13:51 и «отрясти одежды свои» в Деян. 18:6 – близкие по своему символическому значению жесты отвержения.
+
+"Я вытряхнул карманы своей одежды." Много раз в Ветхом Завете клятвы физически демонстрировались как свидетельство того, что было обещано. Неемия демонстрирует иудейским лидерам, что произойдет, если они нарушат обещание, которое они дали.
+
+# Пусть так Бог вытряхнет ... Пусть так будет вытрясено у него и опустошено
+
+Здесь Неемия говорит о том, что Бог забирает все имущество человека, как будто Бог вытряхивает его из его дома, подобное Неемии, который вытряхивает свою одежду. Альтернативный перевод: "Так пусть Бог заберет у каждого человека, который не сдержит своего обещания, все его имущество и его дом, таким же образом как я вытряхнул мою одежду".
diff --git a/neh/05/14.md b/neh/05/14.md
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+++ b/neh/05/14.md
@@ -0,0 +1,15 @@
+# Даже когда я был назначен начальником области в иудейской земле, начиная с двадцатого года до тридцать второго года правления царя Артаксеркса, с того дня и на протяжении двенадцати лет, я и мои братья не ели пищу, предназначенную для начальника области
+
+Неемия занимал пост правителя (губернатора, областеначальника) Иудеи на протяжении двенадцати лет: начиная с двадцатого года царствования Артаксеркса (444 г. до Р. Х.) до тридцать второго года его (432 г. до Р. Х.). (Как «областеиачальник» на русский язык переведено евр. слово пехах. В 7:65,70; 8:9; 10:1, вместо него, употребляется персидское слово «Тиршаф».) Одной из «дополнительных льгот», полагавшихся губернатору персидской провинции, было кормление за счет населения ее. Возможно, взимаемые с населения хлеб и вино шли для официальных приемов."с 20 года до 32 года".
+
+# Царя Артаксеркса
+
+То есть: "когда Артаксеркс был царём"
+
+# Двенадцать лет
+
+"12 лет" или "в течение этих 12 лет." Неемия повторяет количество лет, чтобы подчеркнуть, что он делал это постоянно в течение всего времени, когда он был правителем.
+
+# Не ели пищу, предназначенную для начальника области
+
+Имеется в виду, что Неемия и его окружение не собирали с населения дань в виде продуктов питания (см. след стих).
diff --git a/neh/05/15.md b/neh/05/15.md
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+++ b/neh/05/15.md
@@ -0,0 +1,15 @@
+# А прежние начальники областей, которые были до меня, делали тяжёлой жизнь народа и брали с них, кроме сорока шекелей серебра, хлеб и вино. Даже их слуги имели власть над народом. Я же так не делал из-за страха перед Богом
+
+Однако Неемия этой своей льготой не пользовался, хотя за столом у него собиралось, как правило, множество людей (стих 17); очевидно, всех своих гостей он кормил из собственных запасов. Это никак не походило на практику прежних правителей, которые отягощали народ поборами не только в виде хлеба и вина, но и серебра (сорок сиклей его составляли приблизительно 400 гр.); там, где речь идет об этих «сорока сиклях серебра», еврейский текст составлен не вполне ясно, и слово, переведенное на русский язык как кроме, на других языках передается по-разному (место это понимают, в частности, и так, что «сорок сиклей серебра» взимались в пользу губернатора ежедневно).
+
+# Прежние начальники областей
+
+Ппредыдущие начальники областей" или "прошлые начальники областей." Неемия не был первым правителем Иудеи.
+
+# Сорок шекелей
+
+"40 шекелей" или "40 шекелей серебра".
+
+# Делали тяжёлой жизнь народа и брали с них, кроме сорока шекелей серебра, хлеб и вино
+
+По-видимому, законным требованием был лишь налог (40 шекелей серебра). Требовать с населения также и продукты питания ("хлеб и вино" - это еда и напитки, включали мясо, овощи, собственно хлеб, масло, вино) было произволом, которым, впрочем, не пренебрегали предшественники Неемии на посту губернатора области. Даже их слуги имели власть над народом прежние правители Иудеи не только сами требовали с населения излишние подати, но и позволяли своим слугам заниматься поборами. Неемия всего этого не позволял.
diff --git a/neh/05/16.md b/neh/05/16.md
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+# При этом я усиленно работал на этой стене. Полей мы не закупали, и все мои слуги собирались туда на работу
+
+Смысл стих 16 в том, что ни сам Неемия ни его служащие не закупали земельных участков, но в дни, когда возводились стены, заняты были лишь работой на строительстве. Что касается «слуг» прежних правителей, то они, по примеру своих начальников, тоже не упускали возможности нажиться за счет народа (господствовали над ним). Я же не делал так, по страху Божию, пишет Неемия.
+
+# Мы не закупали
+
+Слово "мы" относится к Неемии и его слугам. Смысл последующих слов не вполне ясен. Мысль или такая, что Неемия не воспользовался тяжелым временем и не скупил себе полей, или такая, что хотя Неемия и ближайшие сотрудники его не были собственниками, владельцами полей, однако они принимали участие в восстановлении стены.
+
+# Все мои слуги собирались
+
+Это можно указать в активной форме. Альтернативный перевод: "Я собрал всех своих слуг там".
+
+# На работу
+
+То есть: "работать над восстановлением стены".
diff --git a/neh/05/17.md b/neh/05/17.md
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+# За моим столом собиралось по сто пятьдесят человек иудеев и начальников, не считая приходивших к нам из окрестных народов
+
+Трудно сказать, кто были эти иудеи, помимо начальствующих, которые кормились за столом у Неемни, но, судя по подробному перечислению того, что готовилось для них каждый день, расходы делались при этом немалые.
+
+# 150 человек
+
+"Сто пятьдесят человек".
+
+# За моим столом собиралось иудеев ... из окрестных народов
+
+Неемия отвечал за обеспечение продовольствием всех этих людей. Альтернативный перевод: "Кроме того, каждый день я нёс ответственность за то, чтобы накормить за нашим столом иудеев и чиновников, 150 человек; и мы также кормили приходивших к нам из окрестных народов:"
diff --git a/neh/05/18.md b/neh/05/18.md
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+# Вот что готовили у меня на каждый день: одного быка, шесть отборных овец и разных птиц. И за десять дней тратилось множество разного вина. При этом, я не требовал пищу, предназначенную для начальника областей, ведь у этого народа и так была тяжёлая работа
+
+Однако, человек бескорыстный и благородный, Неемия все их брал на себя, чтобы не отягощать еще более народа, которому и без того приходилось нелегко.
+
+# Шесть отборных ... десять дней
+
+"6 отборных ... 10 дней".
+
+# Множество разного вина
+
+То есть: "много разнообразных марок вина".
+
+# При этом, я не требовал пищу, предназначенную для начальника областей
+
+То есть: "все же я никогда не просил продовольственное пособие предназначенное для начальника области".
diff --git a/neh/05/19.md b/neh/05/19.md
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+++ b/neh/05/19.md
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+# Вспомни, мой Бог, во благо мне всё, что я сделал для этого народа
+
+Как человек молитвы Неемия постоянно пребывал в общении с Богом. Характерная для него молитвенная фраза: Помяни, Боже мой, выражала просьбу о воздаянии как за добрые дела, так и за злые (стих 19; 13:14,22,31; сравните 6:14; 13:29).
diff --git a/neh/05/intro.md b/neh/05/intro.md
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+# Неемия 05 Общие сведения
+
+## Особые темы в этой главе
+
+### Равноправие
+
+Богатые делали деньги на бедных. Богатые угнетали бедных, начисляя проценты по долгам. Поскольку Неемия хотел относиться ко всем справедливо, он не собирал с людей никаких налогов. В этой главе также подчеркивается, что порабощать одним иудеем другого было неправильно.
+
+### Правитель
+
+Неемия был правителем в Иерусалиме, но он не был царем. Иерусалим имел большую независимость, но находился под властью персидского царя. Термин "правитель" отражает эту идею, но при переводе можно использоваться другой термин.
+
+В этой главе повествование отходит от строительства стены и обращается к социальным вопросам. Жизнь простых иудеев в Иерусалиме нелегкой: они должны были платить подати Персидским владыкам, платить подати наместнику области, и кроме того, обеспечивать продуктами наместника и его свиту. Неемия, прибыв в Иерусалим, не требовал, чтобы местные жители обеспечивали его пропитанием (14-18). Когда люди были заняты на работах по восстановлению стены, у них, естественно, не оставалось времени для того, чтобы заниматься сельским хозяйством. По-видимому, это привело к обнищанию самых уязвимых слоев населения. Бедные люди возмущались тем, что богачи наживаются на их нужде, требуя высокие проценты за займы и забирая земли, имущество, да и самих людей в рабство за долги. Они считали несправедливым, что им приходится терпеть от богатых иудеев те же притеснения, что они терпели от врагов-завоевателей. Неемия так же увидел в этом социальном неравенстве противоречие закону Моисея и потребовал, чтобы богатые иудеи прекратили наживаться на своих соплеменниках. Он и сам подавал пример скромности и честности.
+
+Ссылки:
+
+  * **[Nehemiah 05:01 Notes](./01.md)**
+
+**[<<](../04/intro.md) | [>>](../06/intro.md)**
diff --git a/neh/06/01.md b/neh/06/01.md
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+# Санаваллат ... Товия
+
+Это имена людей. Посмотрите, как вы перевели это в [Nehemiah 2:10](../02/10.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Гешем
+
+Это имя человека. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# я построил стену ... я не поставил ворота
+
+Неемия руководил восстановлением стены и не строил её сам; но он был идейным вдохновителем и руководителем строительства. Альтернативный перевод: "мы построили стену ... мы ещё не" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# я построил стену и в ней не осталось повреждений
+
+под руководством Неемии израильтяне занимались восстановлением стены - когда-то эта стена существовала, но она была разрушена почти полностью. Поэтому в некоторых местах израильтяне чинили повреждения, а в некоторых приходилось строить всё заново.
+
+# я ещё не поставил ворота
+
+при строительстве стены делались проёмы для ворот. По завершении строительства на ворота навешивались двери.
diff --git a/neh/06/02.md b/neh/06/02.md
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+# прислали мне
+
+Это означает, что они отправили посланника с сообщением. Альтернативный перевод: "послал посланника" (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# равнина Оно
+
+Это название местности. (См: [[rc://*/ta/man/translate/translate-names]]) Возможно, равнина называется так по имени находившегося рядом города (1Пар. 8:12; Езд. 2:33; Неем. 7:37; 11:35).
+
+# Они задумали сделать мне зло
+
+Санаваллат и Гешем не хотели просто "встретиться" с Неемией, а хотели убить его. Альтернативный перевод: "Но я знал, что они задумали убить меня".
diff --git a/neh/06/03.md b/neh/06/03.md
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+++ b/neh/06/03.md
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+# Я занят большим делом
+
+Неемия руководил восстановлением стены. Он не строил сам. Альтернативный перевод: "я занят важным делом" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# Если я оставлю дело и приду к вам, то оно остановится
+
+Под "делом" имеется в виду строительство стены. Альтернативный перевод: "Если я оставлю стройку, она остановится".
diff --git a/neh/06/04.md b/neh/06/04.md
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+++ b/neh/06/04.md
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+# Общая информация:
+
+На первый взгляд могло показаться, что он и его сообщники искали мира с Неемией, но их действительным намерением было сделать ему зло. Почему бы им было «приглашать» его так далеко от Иерусалима, где в нем была постоянная нужда? В своем неоднократно повторенном отказе прийти к ним Неемия на это и ссылается (стихи 3-4), терпеливо ожидая, пока неприятели обнаружат свои истинные планы.
diff --git a/neh/06/05.md b/neh/06/05.md
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+++ b/neh/06/05.md
@@ -0,0 +1,9 @@
+# открытое письмо
+
+Определение этого письма отдельно означает, что оно чем-то отличается от предыдущих четырех писем и, следовательно, должно быть отмечено. Альтернативный перевод: "Санаваллат послал своего слугу ко мне снова и снова" или "Санаваллат послал своего слугу ко мне, чтобы доставить пятое сообщение" (См: [[rc://*/ta/man/translate/translate-ordinal]])
+
+Письмо было открытым дипломатическим сообщением. Это было оскорблением для получателя, потому что курьер мог свободно читать его и распространять его содержание среди жителей области.
+
+# в руке
+
+Это означает, что письмо было у него, но он не всегда носил его в руке. Альтернативный перевод: "в его распоряжении" (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/neh/06/06.md b/neh/06/06.md
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+++ b/neh/06/06.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+стихи 6 и 7 содержат текст письма Санаваллата. Санаваллат утверждает, что "ходят слухи", что Неемия хочет стать царём Иудеи. Неемия был лишь царским наместником. Иудея в тот период входила в состав Персидской империи, и единственным царем был Артаксеркс. Санаваллат делает вид, что хочет помочь Неемии избежать царского гнева, хотя его единственная цель - выманить Неемию из города и убить.
+
+# Среди народов ходит слух
+
+Это можно указать в активной форме. Альтернативный перевод: "В области ходят слухи" (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# задумали восстание
+
+Это означает, что они планируют восстать против Артаксеркса, персидского царя, который в настоящее время управлял иудеями. Альтернативный перевод: "планируют восстать против царя Артаксеркса" (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/neh/06/07.md b/neh/06/07.md
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+++ b/neh/06/07.md
@@ -0,0 +1,11 @@
+# Также и пророков ты поставил... "Иудейский царь!"
+
+Альтернативный перевод: "И что ты подговорил пророков пророчествовать о тебе, что ты - будущий царь Иудеи.
+
+# Теперь этот слух дойдёт до царя
+
+"очень скоро об этом узнает и царь Артаксеркс"
+
+# Итак, приходи
+
+"Поэтому давай встретимся и обсудим, как быть".
diff --git a/neh/06/08.md b/neh/06/08.md
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--- /dev/null
+++ b/neh/06/08.md
@@ -0,0 +1,7 @@
+# Но я послал ему ответ
+
+«Я» относится к Неемии, а «он» к Санаваллату.
+
+# Не было того, о чём ты говоришь
+
+"Это всё неправда. Нет таких слухов"
diff --git a/neh/06/09.md b/neh/06/09.md
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+++ b/neh/06/09.md
@@ -0,0 +1,15 @@
+# Они все нас пугали
+
+"Они" относится к врагам Неемии, Санаваллат, Товия, Гешем, и их последователи. Слово "нас" относится к иудеям. Враги продолжали запугивать Неемию.
+
+# думая: "Опустятся их руки от этого дела..."
+
+Враги считали, что если они будут продолжать пугать Неемию, Неемия бросит строительство. Можно передать это косвенной речью: "Они продолжали нас запугивать, надеясь, что мы бросим строительство и что стена так и не будет восстановлена".
+
+# оно не состоится
+
+то есть стена не будет построена.
+
+# Но я ещё сильнее укрепился
+
+В еврейском тексте здесь обращение Неемии к Богу "Боже, укрепи меня" Такая молитва была ответом Неемии на запугивания. Альтернативный перевод: "Но я молился: "Боже, сделай меня сильным/ дай мне смелости".
diff --git a/neh/06/10.md b/neh/06/10.md
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+# Шемаии ... Делаия ... Мегетавела
+
+Это имена людей. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# он запер дверь
+
+по-видимому, Шемаия запер дверь, чтобы их не могли подслушать. Он боялся врагов, которые угрожали Неемии. Шемаия предлагает Неемии спрятаться в храме.
diff --git a/neh/06/11.md b/neh/06/11.md
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--- /dev/null
+++ b/neh/06/11.md
@@ -0,0 +1,9 @@
+# Разве может бежать такой человек, как я?
+
+Это риторический вопрос, его можно передать утверждением: "Я не могу убежать!" Возможно, Неемия имеет в виду, что он не может убежать, потому что он - царский наместник и руководитель стройки.
+
+# Разве может такой, как я, войти в храм и остаться живым?
+
+Это так же риторический вопрос. Смысл его не совсем ясен. Возможные варианты: 1) Неемия отказывается прятаться в храме, чтобы остаться в живых - он должен встретиться с опасностью лицом к лицу. Альтернативный перевод: "Я не пойду прятаться в храм, чтобы спасти свою жизнь!"
+
+2) Неемия не мог войти в храм и остаться живым, потому что только священник имел право входить в храм (в святое). Альтернативный перевод: "Я не могу войти в храм, за это я буду наказан смертью!" (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/neh/06/12.md b/neh/06/12.md
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+++ b/neh/06/12.md
@@ -0,0 +1,3 @@
+# хотя он пророчески говорил мне
+
+Шемаия делает вид, что говорит от имени Бога. Но Неемия разгадал игру своих врагов, он понял, что не Бог послал Шемаию, и что те хотят «устрашить» его и толкнуть на согрешение - см. стих 13.
diff --git a/neh/06/13.md b/neh/06/13.md
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+++ b/neh/06/13.md
@@ -0,0 +1,7 @@
+# согрешил
+
+Использование храма как места в котором можно было скрыться, было греховным. Альтернативный перевод "грешить, злоупотребляя храмом"
+
+# чтобы сложилось обо мне плохое мнение
+
+Это идиома. Альтернативный перевод: "чтобы они могли испортить мою репутацию" или "чтобы меня упрекали" (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/neh/06/14.md b/neh/06/14.md
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index 00000000..981837bf
--- /dev/null
+++ b/neh/06/14.md
@@ -0,0 +1,15 @@
+# Общие замечания
+
+Здесь снова Неемия обращается к Богу (ср. стих 9)
+
+# Вспомни
+
+Это идиома, означающая "отплати им за то, что они сделали", в данном случае - "накажи". Альтернативный перевод: "Накажи, Боже, Товию и Санаваллата, пророчицу Ноадию и других за то, что они хотели меня напугать!".
+
+# Ноадию
+
+Ноадия - это женское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# пророчицу Ноадию и других пророков
+
+по-видимому, кроме Шемаи, были и другие "пророки", пытавшиеся напугать Неемию и заставить его отказаться от строительства стены.
diff --git a/neh/06/15.md b/neh/06/15.md
new file mode 100644
index 00000000..47c4f126
--- /dev/null
+++ b/neh/06/15.md
@@ -0,0 +1,11 @@
+# Стена была завершена
+
+Это можно указать в активной форме. Альтернативный перевод: "Мы закончили восстановление стены" (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# двадцать пятый день месяца Елула
+
+"25 день месяца Елула." Элул - это шестой месяц еврейского календаря, то есть примерно 20 сентября 444 года до Р. Х. (См: [[rc://*/ta/man/translate/translate-hebrewmonths]] и [[rc://*/ta/man/translate/translate-ordinal]])
+
+# пятьдесят два дня
+
+"52 дня" (См: [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/neh/06/16.md b/neh/06/16.md
new file mode 100644
index 00000000..b2f0a717
--- /dev/null
+++ b/neh/06/16.md
@@ -0,0 +1,7 @@
+# они сильно упали в собственных глазах
+
+"они потеряли уверенность в себе"
+
+# дело сделано нашим Богом
+
+Это можно указать в активной форме. Альтернативный перевод: "именно наш Бог помог нам завершить эту работу" (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/neh/06/17.md b/neh/06/17.md
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index 00000000..e94483c8
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+++ b/neh/06/17.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+многие из знатных иудеев находились в союзе с Товией (см. стих 18), поэтому во время восстановления стены Товия действовал и через них. Кроме Шемаии и Ноадии было еще множество иудеев, которые выступали против строительства и поддерживали врагов Товии.
+
+# Товия
+
+Посмотрите, как вы перевели имя этого человека в [Nehemiah 2:10](../02/10.md). (See: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/06/18.md b/neh/06/18.md
new file mode 100644
index 00000000..52a41b0e
--- /dev/null
+++ b/neh/06/18.md
@@ -0,0 +1,15 @@
+# в клятвенном союзе
+
+то есть они заключили официальный договор.
+
+# он был зятем Шехании
+
+Это означает, что Товия был женат на дочери Шехании. Посмотрите, как вы перевели "Шеханиия" в [Nehemiah 3:29](../03/29.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Араха ... Иоханан
+
+Это имена людей. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Мешуллам ... Верехи
+
+Это имена людей. Посмотрите, как вы перевели это в [Nehemiah 3:4](../03/04.md). (See: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/06/19.md b/neh/06/19.md
new file mode 100644
index 00000000..3702c9e0
--- /dev/null
+++ b/neh/06/19.md
@@ -0,0 +1,7 @@
+# Также они говорили при мне о его доброте, а ему пересказывали мои слова
+
+"Знатные иудеи рассказали мне о добрых делах Товии, а затем рассказали ему о моих ответах"
+
+# Товия присылал письма
+
+эти письма Товия посылал Неемии. Письмо, о котором говорится в стихах 5-7, не было единственным.
diff --git a/neh/06/intro.md b/neh/06/intro.md
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index 00000000..cf86a194
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+++ b/neh/06/intro.md
@@ -0,0 +1,25 @@
+# Неемия 06 Общие сведения
+
+В этой главе Неемия рассказывает о различных интригах и заговорах, которые были направлены против него. Интриги плелись не только врагами Санаваллатом и Товией, но и некоторыми знатными иудеями. Несмотря ни на что, Неемия не позволил себя напугать и завершил строительство стены.
+
+## Структура и формат
+
+1) Против Неемии строятся заговоры (1–14)
+
+2) Окончание стены иерусалимской и впечатление, произведенное этим на соседей (15–16)
+
+3)  Отношение к Неемии Товии и некоторых из иерусалимской знати (17–19).
+
+ULB проводит разделительную линию в стихах 6:6-7 далее вправо на странице, таким образом отделяя их от основного текста потому что они являются частью длинной цитаты.
+
+## Особые темы в этой главе
+
+### Чудо
+
+Завершение строительства этой городской стены всего за пятьдесят два дня считалось доказательством того, что Бог помог иудеям, особенно с учетом того противостояния, которое они испытали от людей в близлежащих областях.
+
+## Ссылки:
+
+  * **[Nehemiah 06:01 Notes](./01.md)**
+
+**[<<](../05/intro.md) | [>>](../07/intro.md)**
diff --git a/neh/07/01.md b/neh/07/01.md
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+++ b/neh/07/01.md
@@ -0,0 +1,11 @@
+# Когда стена была построена и я вставил двери, а на своё служение были поставлены стражники ворот, певцы и левиты
+
+После того, как двери в ворота вставили, охранять их поставлены были… привратники и певцы и левиты. Собственно, согласно древнему правилу, те и другие и третьи должны были охранять только храм, так что здесь речь, возможно, идет об охране ворот, через которые входили на храмовую площадь. Означенные служители должны были открывать и закрывать их. Не ясно звучит фраза доколе они стоят.
+
+# Я вставил двери
+
+Это было совместное действие. Альтернативный перевод: "Я и другие вставили двери". События, описанные в предыдущей главе, происходили до того, как в ворота стены были вставлены двери (см. 6:1). Теперь строительство полностью завершено.
+
+# Стражники ворот
+
+На каждые ворота были определенны люди, которые отвечали за доступ к городу или храму, а также они открывали и закрывали ворота в определенное время и по причине, установленной управляющим.
diff --git a/neh/07/02.md b/neh/07/02.md
new file mode 100644
index 00000000..25c03c83
--- /dev/null
+++ b/neh/07/02.md
@@ -0,0 +1,15 @@
+# Тогда я приказал моему брату Ханани и начальнику иерусалимской крепости Хананию, потому что он более многих других был человеком верным и боящимся Бога
+
+Может быть, Хананий был начальником иерусалимского гарнизона (стих 2), находившимся на службе у персидского правительства. Ханани же приходился Неемии родным братом, и менее чем за год до того он принес ему печальные вести из Иерусалима. Создается впечатление, что этих двоих Неемия поставил во главе всей сторожевой службы.
+
+# Я приказал моему брату Ханани
+
+"Я отдал приказ, чтобы мой брат Ханани стал управляющим".
+
+# Начальнику иерусалимской крепости
+
+То есть, "тот кто отвечал за крепость"
+
+# Более многих других был человеком верным и боящимся Бога
+
+То есть: "боялся Бога больше, чем многие другие люди"
diff --git a/neh/07/03.md b/neh/07/03.md
new file mode 100644
index 00000000..03c5a9ce
--- /dev/null
+++ b/neh/07/03.md
@@ -0,0 +1,17 @@
+# И сказал им: «Пусть не открывают ворота Иерусалима, пока не обогреет солнце, и пока стоит стража, пусть закрывают и запирают двери». Я поставил стражниками жителей Иерусалима, каждого на свой пост и каждого напротив его дома.
+
+Высказывают предположение, что здесь имеется в виду «доколе солнце стоит на небе». Если так, то Иерусалимские ворота, вероятно, в целях большей безопасности города, открывались тогда всего на несколько часов (после того, как обогреет солнце и до захода его). Жители Иерусалима тоже обязаны были нести стражу (очевидно, при воротах), а также у своих домов.
+
+# Пока стоит стража, пусть закрывают и запирают двери
+
+"Закрой двери и запри их, пока привратники все еще на страже".
+
+"Назначьте охрану из тех людей, которые живут в Иерусалиме".
+
+# Пока не обогреет солнце
+
+То есть до наступления дня (не рано утром).
+
+# И пока стоит стража, пусть закрывают и запирают двери
+
+Это неверный перевод. Смысл такой: "и пока они (то есть ворота) стоят, пусть закрывают и запирают двери". То есть всегда, пока ворота есть, они должны быть закрыты и заперты ночью, а открываться только с наступлением дня. Это было сделано для защиты от врагов: ночью и в сумерках можно было незаметно прокрасться к воротам, днём же при свете солнца всё было хорошо видно.
diff --git a/neh/07/04.md b/neh/07/04.md
new file mode 100644
index 00000000..7ac4bd92
--- /dev/null
+++ b/neh/07/04.md
@@ -0,0 +1,3 @@
+# Город был большой и просторный, но народа в нём было немного, и дома не были построены
+
+Сравнительно немного жителей населяло в ту пору Иерусалим (хотя не так уж мало народу возвратилось с Зоровавелем, а потом с Ездрой, многие разошлись по другим городам и селениям, и в Иерусалиме оказалось много пустой земли и разрушенных или полуразрушенных домов).
diff --git a/neh/07/05.md b/neh/07/05.md
new file mode 100644
index 00000000..60ee5e3b
--- /dev/null
+++ b/neh/07/05.md
@@ -0,0 +1,11 @@
+# Мой Бог положил мне на сердце собрать знатных, начальников и народ, чтобы сделать перепись. Я нашёл родословную перепись тех, кто пришёл сначала, и в ней написано:
+
+И вот Неемия решил заселить город людьми чисто еврейского происхождения (11:1-24).
+
+# Мой Бог положил мне на сердце
+
+То есть Бог внушил мне эту мысль, Бог сделал так, чтобы я захотел/решил начать перепись.
+
+# Сделать перепись
+
+То есть сделать перепись населения - составить списки, кто именно живет в городе. родословную перепись это список населения, сделанный по семьям: сначала одна семья, затем другая семья и так далее, с указанием родства и происхождения каждой семьи.
diff --git a/neh/07/06.md b/neh/07/06.md
new file mode 100644
index 00000000..66145920
--- /dev/null
+++ b/neh/07/06.md
@@ -0,0 +1,7 @@
+# Вот вышедшие из плена потомки переселенцев, которых вавилонский царь Навуходоносор отвёл в Вавилон. Это те, кто вернулся в Иерусалим и Иудею, каждый в свой город
+
+С этой целью он предпринял перепись, чтобы установить всех уведенных в свое время в Вавилон, а затем возвратившихся в Иерусалим и Иудею, каждый в свой город.
+
+# Вышедшие из плена, потомки переселенцев
+
+"Переселенцы" - это пленники, те, кого Навуходоносор угнал из Иудеи и Иерусалима в Вавилон. Прошло несколько поколений, и потомки этих переселенцев/пленников возвращаются обратно в Иудею и Иерусалим.
diff --git a/neh/07/07.md b/neh/07/07.md
new file mode 100644
index 00000000..580b8741
--- /dev/null
+++ b/neh/07/07.md
@@ -0,0 +1,3 @@
+# Они пошли с Зоровавелем, Иисусом, Неемией, Азарией, Раамией, Нахманием, Мардохеем, Билшаном, Мисферефом, Бигваем, Нехумом, Вааной. Вот количество этих людей из Израильского народа
+
+Составленный им список Неемия, вероятно, сличил с тем, что был составлен прежде (приводится в книге Ездры), который он нашел (7:5). В (1Ездр. 2:2) вместо названных в ст. 7 Азарии называется Сараия, вместо Раамии Ревелай, вместо Мисферефа Мисфар, вмесго Нехума Рехум.
diff --git a/neh/07/08.md b/neh/07/08.md
new file mode 100644
index 00000000..c91da0dd
--- /dev/null
+++ b/neh/07/08.md
@@ -0,0 +1,5 @@
+# Общие замечания:
+
+Некоторые исследователи Библии предполагают, что список, представленный в Езд. 2, составлен был до выхода из Вавилона, а тот, что имеем в Неем. 7, включает всех, действительно пришедших в Иерусалим, либо что он был составлен через какое-то время после обоснования возвращенцев в Иерусалиме. При сравнении Езд. 2 и Неем. 7 обнаруживаем лишь некоторые различия в написании имен и цифровые различия; они отражены в таблице «Списки возвратившихся из изгнания в Езд. 2 и Неем. 7». Этот список включает людей из 18 семейств и кланов (стихи 8-25); в нем перечислены жители из 20 городов и деревень (стихи 26-38; карту «Самария и Иудея в «пост ссыльную» пору» в комментариях на Езд. 2). За ними следовали священники, числом 4289 (стихи 39-42), а после священников 360 левитов, включая певцов и привратников (стихи 43-45). Нефинеи (служители при храме; стихи 46-56) и потомки рабов Соломоновых (стихи 57-59) вместе составляли 392 человека (стих 60).
+
+Далее в списке указывались 642 возвращенца, которые не сумели подтвердить свое родословие (стихи 61-62). Сказано, что и некоторые из священников не нашли родословной своей записи (стихи 63-64), и Тиршафа (персидское слово, означающее губернатора; вероятно, имеется в виду Шешбацар, или Зоровавель; толкование на Езд. 1:8) не позволил им есть от великой святыни, доколе не восстанет священник с уримом и туммимом (толкование на Езд. 2:63). В группах, приводимых Неемией (7:8-62), насчитывается в общей сложности 31089 человек, а в тех, что приведены Ездрой (Езд. 2:3-60), 29818. Расхождение в 1281 человека; цифровые различия, обусловливающие его, обнаруживаем в 19 пунктах из сорока одного (приводимый здесь «Список»). Причина их могла быть как в ошибках переписчиков, так и в том, что у Ездры либо Неемии были какие-то причины для приведения разных цифр; если такие причины имелись, то раскрыты они не были и навсегда остались не известны.
diff --git a/neh/07/09.md b/neh/07/09.md
new file mode 100644
index 00000000..83b5ac68
--- /dev/null
+++ b/neh/07/09.md
@@ -0,0 +1,3 @@
+# Сафатии
+
+Это имя человека.
diff --git a/neh/07/10.md b/neh/07/10.md
new file mode 100644
index 00000000..69b4600e
--- /dev/null
+++ b/neh/07/10.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:5) сыновей Араха было 775.
diff --git a/neh/07/11.md b/neh/07/11.md
new file mode 100644
index 00000000..02047f1a
--- /dev/null
+++ b/neh/07/11.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Вместо числа 2818 в (1Ездр. 2:6) читается 2812. "То есть потомки Иисуса и Иоава"
diff --git a/neh/07/12.md b/neh/07/12.md
new file mode 100644
index 00000000..f6aeba98
--- /dev/null
+++ b/neh/07/12.md
@@ -0,0 +1,3 @@
+# Елама
+
+Это имя человека.
diff --git a/neh/07/13.md b/neh/07/13.md
new file mode 100644
index 00000000..844143ac
--- /dev/null
+++ b/neh/07/13.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Сыновей Заффу по (1Ездр. 2:8) было 945.
diff --git a/neh/07/14.md b/neh/07/14.md
new file mode 100644
index 00000000..da38fa42
--- /dev/null
+++ b/neh/07/14.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Вместо Биннуя в (1Ездр. 2:10) называется Вания и число определяется цифрой 642 (вместо 648 ст. 15-го).
diff --git a/neh/07/15.md b/neh/07/15.md
new file mode 100644
index 00000000..ff919f62
--- /dev/null
+++ b/neh/07/15.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Биннуя
+
+Это имена людей, их 648.
diff --git a/neh/07/16.md b/neh/07/16.md
new file mode 100644
index 00000000..65e41c4d
--- /dev/null
+++ b/neh/07/16.md
@@ -0,0 +1,3 @@
+# Бевая
+
+Это имя людей, их 628.
diff --git a/neh/07/17.md b/neh/07/17.md
new file mode 100644
index 00000000..fab77f49
--- /dev/null
+++ b/neh/07/17.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:12) – 1222.
diff --git a/neh/07/18.md b/neh/07/18.md
new file mode 100644
index 00000000..78b2b267
--- /dev/null
+++ b/neh/07/18.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:13) – 666 (вместо 667).
diff --git a/neh/07/19.md b/neh/07/19.md
new file mode 100644
index 00000000..d462a2a6
--- /dev/null
+++ b/neh/07/19.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:14) – 2056 (вместо 2 607).
diff --git a/neh/07/20.md b/neh/07/20.md
new file mode 100644
index 00000000..bd7a3243
--- /dev/null
+++ b/neh/07/20.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:15) – 454 (вместо 655).
diff --git a/neh/07/21.md b/neh/07/21.md
new file mode 100644
index 00000000..24aed39c
--- /dev/null
+++ b/neh/07/21.md
@@ -0,0 +1,7 @@
+# Атера
+
+Это имя человека.
+
+# Из дома Езекии
+
+Автор сократил это предложение. Альтернативный перевод: "потомки Атера, который является потомком Езекии"
diff --git a/neh/07/22.md b/neh/07/22.md
new file mode 100644
index 00000000..be4a183c
--- /dev/null
+++ b/neh/07/22.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:19) – 223 (вместо 328).
diff --git a/neh/07/23.md b/neh/07/23.md
new file mode 100644
index 00000000..6c0d5898
--- /dev/null
+++ b/neh/07/23.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Вецая
+
+Это имя человека.
diff --git a/neh/07/24.md b/neh/07/24.md
new file mode 100644
index 00000000..6d30e503
--- /dev/null
+++ b/neh/07/24.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Вместо Харифа в (1Ездр. 2:18) назван Иора.
diff --git a/neh/07/25.md b/neh/07/25.md
new file mode 100644
index 00000000..7dd28507
--- /dev/null
+++ b/neh/07/25.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+«Уроженцев Гаваона». (1Ездр.2:20) – «сыновей Гиббара».
diff --git a/neh/07/26.md b/neh/07/26.md
new file mode 100644
index 00000000..c8ef005c
--- /dev/null
+++ b/neh/07/26.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:21-22) жителей Вифлеема и Нетофы было 179 (вместо 188).
diff --git a/neh/07/27.md b/neh/07/27.md
new file mode 100644
index 00000000..687cdce8
--- /dev/null
+++ b/neh/07/27.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Анафофа
+
+Это название места.
diff --git a/neh/07/28.md b/neh/07/28.md
new file mode 100644
index 00000000..8d307e49
--- /dev/null
+++ b/neh/07/28.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+«Жителей Беф-Азмавефа». По (1Ездр. 2:24) – «Азмавефа".
diff --git a/neh/07/29.md b/neh/07/29.md
new file mode 100644
index 00000000..ae3227d6
--- /dev/null
+++ b/neh/07/29.md
@@ -0,0 +1,3 @@
+# Кириаф-Иарима, Кефиры и Беерофа
+
+Это название места.
diff --git a/neh/07/30.md b/neh/07/30.md
new file mode 100644
index 00000000..fcda0a85
--- /dev/null
+++ b/neh/07/30.md
@@ -0,0 +1,3 @@
+# Рамы и Гевы
+
+Это название мест.
diff --git a/neh/07/31.md b/neh/07/31.md
new file mode 100644
index 00000000..434e509c
--- /dev/null
+++ b/neh/07/31.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Михмаса
+
+Это название места.
diff --git a/neh/07/32.md b/neh/07/32.md
new file mode 100644
index 00000000..af11de8d
--- /dev/null
+++ b/neh/07/32.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:28) жителей Вефиля и Гая было 223 (вместо 123).
diff --git a/neh/07/33.md b/neh/07/33.md
new file mode 100644
index 00000000..063c7f0c
--- /dev/null
+++ b/neh/07/33.md
@@ -0,0 +1,3 @@
+# Нево
+
+Это название места.
diff --git a/neh/07/34.md b/neh/07/34.md
new file mode 100644
index 00000000..739f272f
--- /dev/null
+++ b/neh/07/34.md
@@ -0,0 +1,3 @@
+# Елама
+
+Это название места.
diff --git a/neh/07/35.md b/neh/07/35.md
new file mode 100644
index 00000000..a1cacd65
--- /dev/null
+++ b/neh/07/35.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Харима
+
+Это название места.
diff --git a/neh/07/36.md b/neh/07/36.md
new file mode 100644
index 00000000..7b2b27d6
--- /dev/null
+++ b/neh/07/36.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+В (1Ездр. 2:33-34) – следуют в обратном порядке.
diff --git a/neh/07/37.md b/neh/07/37.md
new file mode 100644
index 00000000..5f87d9cb
--- /dev/null
+++ b/neh/07/37.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Вместо «Лода» в (1Ездр. 2:33) читается «Лидда» и общее число жителей трех мест указывается 725 (вместо 721).
diff --git a/neh/07/38.md b/neh/07/38.md
new file mode 100644
index 00000000..863d323e
--- /dev/null
+++ b/neh/07/38.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:35) – 3630 (вместо 3930).
diff --git a/neh/07/39.md b/neh/07/39.md
new file mode 100644
index 00000000..46c86874
--- /dev/null
+++ b/neh/07/39.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Иедаии ... Иисуса
+
+Это имена людей.
+
+# из рода Иисуса
+
+Слово "род" это метоним который используется для обозначения семьи. Альтернативный перевод: "из семьи Иисуса" (См:
diff --git a/neh/07/40.md b/neh/07/40.md
new file mode 100644
index 00000000..44b6e913
--- /dev/null
+++ b/neh/07/40.md
@@ -0,0 +1,3 @@
+# Иммера
+
+Это имя человека.
diff --git a/neh/07/41.md b/neh/07/41.md
new file mode 100644
index 00000000..67c454da
--- /dev/null
+++ b/neh/07/41.md
@@ -0,0 +1,3 @@
+# Пашхура
+
+Это имя человека.
diff --git a/neh/07/42.md b/neh/07/42.md
new file mode 100644
index 00000000..8bb96109
--- /dev/null
+++ b/neh/07/42.md
@@ -0,0 +1,3 @@
+# Харима
+
+Это имя человека.
diff --git a/neh/07/43.md b/neh/07/43.md
new file mode 100644
index 00000000..b1fbf3a6
--- /dev/null
+++ b/neh/07/43.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Иисуса ... Кадмиила ... Годевы
+
+Это имена людей.
diff --git a/neh/07/44.md b/neh/07/44.md
new file mode 100644
index 00000000..11165451
--- /dev/null
+++ b/neh/07/44.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:41) – 128 (вместо 148).
diff --git a/neh/07/45.md b/neh/07/45.md
new file mode 100644
index 00000000..61956bdc
--- /dev/null
+++ b/neh/07/45.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:42) привратников было 139 (вместо 138).
diff --git a/neh/07/46.md b/neh/07/46.md
new file mode 100644
index 00000000..6c4b6d77
--- /dev/null
+++ b/neh/07/46.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В этих стихах продолжают перечисляться имена людей, чьи потомки вернулись из плена.
+
+# Цихи ... Хасуфы ... Таббаофа
+
+Это имена людей.
diff --git a/neh/07/47.md b/neh/07/47.md
new file mode 100644
index 00000000..4d3b3b29
--- /dev/null
+++ b/neh/07/47.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Это - тот же человек, известный под именем Сиага в книге Ездра 2:44.
diff --git a/neh/07/48.md b/neh/07/48.md
new file mode 100644
index 00000000..76668cfa
--- /dev/null
+++ b/neh/07/48.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+«Сыновья Сии». По (1Ездр. 2:44) – «сыновья Сиаги».
diff --git a/neh/07/49.md b/neh/07/49.md
new file mode 100644
index 00000000..d9eb9a36
--- /dev/null
+++ b/neh/07/49.md
@@ -0,0 +1,3 @@
+# Ханана ... Гиддела ... Гахара
+
+Это имена людей.
diff --git a/neh/07/50.md b/neh/07/50.md
new file mode 100644
index 00000000..f93a4964
--- /dev/null
+++ b/neh/07/50.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В этих стихах продолжают перечисляться имена людей, чьи потомки вернулись из плена.
+
+# Реаии ... Рецина ... Некоды
+
+Это имена людей.
diff --git a/neh/07/51.md b/neh/07/51.md
new file mode 100644
index 00000000..6110966f
--- /dev/null
+++ b/neh/07/51.md
@@ -0,0 +1,3 @@
+# Газзама ... Уззы ... Пасеаха
+
+Это имена людей.
diff --git a/neh/07/52.md b/neh/07/52.md
new file mode 100644
index 00000000..24a7aa77
--- /dev/null
+++ b/neh/07/52.md
@@ -0,0 +1,3 @@
+# Весая ... Меунима ... Нефишсима
+
+Это имена людей.
diff --git a/neh/07/53.md b/neh/07/53.md
new file mode 100644
index 00000000..296aa4a8
--- /dev/null
+++ b/neh/07/53.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В этих стихах продолжают перечисляться имена людей, чьи потомки вернулись из плена.
+
+# Бакбука ... Хакуфы ... Хархура
+
+Это имена людей.
diff --git a/neh/07/54.md b/neh/07/54.md
new file mode 100644
index 00000000..a8fedb47
--- /dev/null
+++ b/neh/07/54.md
@@ -0,0 +1,3 @@
+# Бацлифа ... Мехиды ... Харши
+
+Это имена людей.
diff --git a/neh/07/55.md b/neh/07/55.md
new file mode 100644
index 00000000..85acdd2a
--- /dev/null
+++ b/neh/07/55.md
@@ -0,0 +1,3 @@
+# Баркоса ... Сисары ... Фамаха
+
+Это имена людей.
diff --git a/neh/07/56.md b/neh/07/56.md
new file mode 100644
index 00000000..b8d89005
--- /dev/null
+++ b/neh/07/56.md
@@ -0,0 +1,3 @@
+# Нециаха ... Хатифы
+
+Это имена людей.
diff --git a/neh/07/57.md b/neh/07/57.md
new file mode 100644
index 00000000..bc5d1cce
--- /dev/null
+++ b/neh/07/57.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Вместо «Фериды» в (1Ездр. 2:55) читается «Феруды».
diff --git a/neh/07/58.md b/neh/07/58.md
new file mode 100644
index 00000000..623d3cf9
--- /dev/null
+++ b/neh/07/58.md
@@ -0,0 +1,3 @@
+# Иаалы ... Даркона ... Гиддела
+
+Это имена людей.
diff --git a/neh/07/59.md b/neh/07/59.md
new file mode 100644
index 00000000..bff1d58d
--- /dev/null
+++ b/neh/07/59.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+«Сыновья Амона». В (1Ездр. 2:57) – «сыновья Амия».
diff --git a/neh/07/60.md b/neh/07/60.md
new file mode 100644
index 00000000..faa4c1d8
--- /dev/null
+++ b/neh/07/60.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Коментарии к данному стиху отсутствуют.
diff --git a/neh/07/61.md b/neh/07/61.md
new file mode 100644
index 00000000..29564d97
--- /dev/null
+++ b/neh/07/61.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Неемия продолжает пересчитывать количество людей, вернувшихся из плена.
+
+# Вышедшие
+
+Альтернативный перевод: "возвратился" или "вернулся" (См:
+
+# Тел-Мелаха ... Тел-Харши ... Херув ... Аддона ... Иммера
+
+Это название мест.
diff --git a/neh/07/62.md b/neh/07/62.md
new file mode 100644
index 00000000..f0e3a2e5
--- /dev/null
+++ b/neh/07/62.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По (1Ездр. 2:60) – 652 (вместо 642).
diff --git a/neh/07/63.md b/neh/07/63.md
new file mode 100644
index 00000000..aa4eed93
--- /dev/null
+++ b/neh/07/63.md
@@ -0,0 +1,3 @@
+# Ховаии ... Гаккоца ... Верзеллия
+
+Это имена людей.
diff --git a/neh/07/64.md b/neh/07/64.md
new file mode 100644
index 00000000..e70bad9e
--- /dev/null
+++ b/neh/07/64.md
@@ -0,0 +1,11 @@
+# Они искали свою родословную запись
+
+"Они искали письменные записи о себе в родословной" или "Они искали свои письменные генеалогические записи"
+
+# Но не нашли
+
+Это может быть выражено в активной форме. Альтернативный перевод: "но они не могли найти свои записи" .
+
+# Исключены из священства
+
+Это можно перевести в активную форму. Абстрактное существительное "священство" можно перевести как глагол "служить в качестве священника." Альтернативный перевод: "начальник области относился к ним, как к нечистым, и не позволял им служить в качестве священников".
diff --git a/neh/07/65.md b/neh/07/65.md
new file mode 100644
index 00000000..db3e34f5
--- /dev/null
+++ b/neh/07/65.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+Это были священные камни, которые первосвященник носил на своем нагруднике и время от времени использовал для определения Божьей воли.
+
+# Пока не будет поставлен священник с уримом и туммимом
+
+Урим и туммим - это священные камни, с помощью которых священник мог определить Божью волю. Вероятно, с помощью урима и туммима священник мог определить, кто из тех, кто не помнил своего родства, действительно являлся священником, а кто - нет. Пока священник с уримом и туммимом не был назначен, все, не могущие доказать своей принадлежности священническому роду, не допускались до священнодействия.
diff --git a/neh/07/66.md b/neh/07/66.md
new file mode 100644
index 00000000..b5ede762
--- /dev/null
+++ b/neh/07/66.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+По Неемии все общество в целом составляло 42360 человек; это очень близко к цифре, приводимой Ездрой: 49897 (Езд. 2:64-65). «Лишние» 45 человек у Неемии – это певцы, которых, он пишет, было двести сорок пять (тогда как по Ездре их было 200). Представляется, что переписчик книги Неемии по оплошности перенес цифру 245 из стиха 68 (где говорится о наличии 245 мулов) в стихе 67, отнеся эту цифру к певцам, каковых, по-видимому, было не 245, а 200. В таком случае все общество насчитывало именно 49897 человек (как у Ездры), а не как у Неемии – 49942. Однако, как объяснить разницу, вытекающую при сравнении общего числа – 31. 089 (стихи 8-62) и 49897? Ведь она составляет 18808 человек! Можно предположить, что большая цифра включала женщин и детей. А, может быть, представителей северных племен, примкнувших к Иуде и Вениамину. Или тех представителей священнических родов, которые не сумели проследить своего родословия (стихи 63-64). У Неемии перечислен даже домашний скот возвращенцев: 8136 животных, большую часть которых составляли ослы. Ослов, на которых ездили верхом, приходилось по одному на семь примерно человек.
diff --git a/neh/07/67.md b/neh/07/67.md
new file mode 100644
index 00000000..47a376e2
--- /dev/null
+++ b/neh/07/67.md
@@ -0,0 +1,3 @@
+# Певцов и певиц
+
+То есть: "певцы и певицы".
diff --git a/neh/07/68.md b/neh/07/68.md
new file mode 100644
index 00000000..befc83fc
--- /dev/null
+++ b/neh/07/68.md
@@ -0,0 +1,3 @@
+# 736 ... 245
+
+"семьсот тридцать шесть ... двести сорок пять." Это число возвращенных животных.
diff --git a/neh/07/69.md b/neh/07/69.md
new file mode 100644
index 00000000..3ee0508b
--- /dev/null
+++ b/neh/07/69.md
@@ -0,0 +1,3 @@
+# 435 ... 6,720
+
+"четыреста тридцать пять ... шесть тысяч семьсот двадцать." Это число возвращенных животных.
diff --git a/neh/07/70.md b/neh/07/70.md
new file mode 100644
index 00000000..dcaf2195
--- /dev/null
+++ b/neh/07/70.md
@@ -0,0 +1,19 @@
+# Некоторые главы семейств пожертвовали на производство работ. Тиршафа дал в сокровищницу золотом тысячу драхм, пятьдесят чаш, пятьсот тридцать священнических одежд
+
+Огромны были вклады (деньгами и ценными вещами) на производство необходимых строительных работ и в пользу храма, которые дали… некоторые главы родов и кланов и сам губернатор (Тиршафа; стих 65 и комментарии на него), а также прочие из народа. Но цифры, приводимые Неемией, заметно меньше тех, что находим у Ездры (сравните стихи 70-72 с Езд. 2:69). Неемия говорит о 41 тысяче (в общей сложности) золотых драхм, а Ездра – о 61 тысяче; у Неемии читаем о 4200 минах серебра (более двух с половиной тонн), а у Ездры – о 5000 этих мин. «Пятьсот тридцать священнических одежд». Текст евр. дает основание предполагать, что священн. одежд было только 30, а цифра 500 указывает на нечто другое, по-видимому, опущенное по ошибке переписчиков, – может быть, на мины серебра.
+
+# Тысячу драхм
+
+"1,000 драхм".
+
+# Золотая драхма
+
+Драхма был небольшой золотой монетой, которую использовали люди в Персидской империи.
+
+# 50 чаш
+
+"Пятьдесят чаш." Это большие чаши.
+
+# 530 священнических одежд
+
+"Пятьсот тридцать священнических одежд." Это предметы одежды, которые носят священники.
diff --git a/neh/07/71.md b/neh/07/71.md
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+# Некоторые из глав семейств дали в сокровищницу на производство работ двадцать тысяч драхм золота и две тысячи двести мин серебра
+
+С другой стороны, 597 священнических одежд (530, плюс 67; стихи 70,72) соответствуют 100 одеждам у Ездры. (На основании еврейского текста можно думать, что в стихе 70 речь идет о 30, а не о 530 одеждах, и что 500 относилось к чему-то другому, сюда же попало, «объединившись» с 30 в результате описки переводчика. Трудно найти другие объяснения, кроме подобных описок, и всем прочим цифровым расхождениям в соответствующих текстах у Ездры и Неемии.)
diff --git a/neh/07/72.md b/neh/07/72.md
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+# Остальные из народа дали двадцать тысяч драхм золота, две тысячи мин серебра и шестьдесят семь священнических одежд
+
+С другой стороны, 597 священнических одежд (530, плюс 67; стихи 70,72) соответствуют 100 одеждам у Ездры. (На основании еврейского текста можно думать, что в стихе 70 речь идет о 30, а не о 530 одеждах, и что 500 относилось к чему-то другому, сюда же попало, «объединившись» с 30 в результате описки переводчика. Трудно найти другие объяснения, кроме подобных описок, и всем прочим цифровым расхождениям в соответствующих текстах у Ездры и Неемии.)
+
+# Две тысячи мин
+
+"2,000 мин".
+
+# Шестьдесят семь священнических одежд
+
+"67 священнических одежд".
diff --git a/neh/07/73.md b/neh/07/73.md
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+# И стали жить священники, левиты, стражники ворот, певцы, народ, храмовые слуги и весь Израиль в своих городах
+
+И осел народ… в городах, где жили его предки.
diff --git a/neh/07/intro.md b/neh/07/intro.md
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+# Неемия 07 Общие сведения
+
+## Особые темы в этой главе
+
+В этой главе рассказывается о переписи населения и приводятся списки переселенцев. Царь Навуходоносор, захватив Иудею и Иерусалим, угнал иудеев в плен, в Вавилон. Прошло несколько поколений, и иудеи возвращаются обратно - более 42.000 человек (стих 66). Чтобы заселиться на земли своих предков - в те же города, и завладеть теми же территориями (стих 73) - необходимо было выяснить, кто из какой семьи происходит. Для этого и нужна была перепись. Были так же люди, которые не знали, из какой израильской семьи они происходят (см. стих 61-62). Священники, которые не могли доказать свою принадлежность к священническому роду, были исключены из священства (63-65).
+
+Генеалогия
+
+Люди, которые возвратились из Персии, были посчитаны в соответствии с данными о количестве людей в их семьях. В связи с чем Неемия гарантировала, что те кто жил в Иерусалиме, имели полностью иудейское происхождение.
+
+### Различные списки
+
+Этот список параллелен с [Ezra 2](../../ezr/02/01.md). Списки содержат некоторые различия в числах. Скорее всего, это связано со сроками их подсчета. Вероятно, они были подсчитаны в разное время.
+
+## Ссылки:
+
+  * **[Nehemiah 07:01 Notes](./01.md)**
+
+**[<<](../06/intro.md) | [>>](../08/intro.md)**
diff --git a/neh/08/01.md b/neh/08/01.md
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+# седьмой месяц
+
+седьмой месяц по еврейскому календарю - это примерно сентябрь-октябрь.
+
+# весь народ собрался, как один человек
+
+"как один человек" - это метафора. Она подчеркивает, что люди были единодушны, они собрались, ведомые одним порывом и все вместе внимательно слушали Ездру (См: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# Водяными воротами
+
+В Иерусалимской стене было множество ворот, и многие из них имели свои названия. Водяные ворота - название ворот; это название могло происходить от того, что именно через эти ворота привозили воду в город или от того, что рядом находился источник (колодец), где жители набирали воду.
+
+# книгу закона Моисея
+
+под этим названием имеется в виду свиток (несколько свитков), содержащий пять книг Моисея - Бытие, Исход, Левит, Числа, Второзаконие.
diff --git a/neh/08/02.md b/neh/08/02.md
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+# принёс закон
+
+"принёс Книгу Закона". см. комментарий к предыдущему стиху.
+
+# и всех, кто мог понимать
+
+по-видимому, имеются в виду подростки, которые были достаточно взрослыми, чтобы понять то, что читалось.
diff --git a/neh/08/03.md b/neh/08/03.md
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+++ b/neh/08/03.md
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+# он читал из него
+
+Ездра читал из книги Закона. Альтернативный перевод: "священник Ездра читал Книгу Закона Моисеева".
diff --git a/neh/08/04.md b/neh/08/04.md
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+# сделали для этого
+
+то есть деревянное возвышение, на котором стоял Ездра, было построено специально, чтобы Ездра читал с него Закон.
+
+# возле него
+
+по-видимому, эти люди стояли справа и слева от Ездры, также на возвышении. Вероятно, это были священники, помощники Ездры.
+
+# Маттифия, Шема, Анаия, Урия, Хелкия, Маасея ... Федаия, Мисаил, Малхия, Хашум, Хашбаддана, Захария и Мешуллам
+
+- это мужские имена (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/08/05.md b/neh/08/05.md
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+++ b/neh/08/05.md
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+# Ездра открыл книгу перед глазами всего народа
+
+Альтернативный перевод: "Все видели, как Ездра открыл книгу" (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# книгу
+
+"Книга Закона"
+
+# он стоял выше всех
+
+как уже было сказано в предыдущих стихах, Ездра стоял на возвышении. Таким образом, он стоял выше всех людей на площади и все могли его видеть.
+
+# Когда он её открыл, весь народ встал
+
+Народ встал из уважения к Божьему слову. (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/neh/08/06.md b/neh/08/06.md
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+++ b/neh/08/06.md
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+# Ездра благословил Господа
+
+Альтернативный перевод: "Ездра поблагодарил Яхве" (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# поднимая руки вверх
+
+поднятые наверх руки - это жест, выражающий молитву и обращение к Богу.
+
+# поклонялись и склонялись... до земли
+
+как известно из предыдущего стиха, люди стояли на ногах. В знак благоговения перед Богом, они кланялись, касаясь земли руками.
diff --git a/neh/08/07.md b/neh/08/07.md
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+++ b/neh/08/07.md
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+# Иисус, Ванаия, Шеревия, Иамин, Аккув, Шавтай, Годия, Маасея, Клита, Азария, Иозавад, Ханан, Фелаия
+
+- это мужские имена.
+
+# объясняли ему закон
+
+Книги Моисея были написаны на еврейском языке. Большинство простых людей, после всех лет проживания в изгнании, в других странах, больше не говорили на этом языке. Поэтому мужчины ("Иисус... и левиты") переводили на арамейский язык то, что читал Ездра. Возможно, они переводили по очереди, сменяя друг друга.
diff --git a/neh/08/08.md b/neh/08/08.md
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+++ b/neh/08/08.md
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+# Читали внятно из книги
+
+Слово "читали" относится к левитам. Возможно, они читали по очереди.
+
+# толковали, и народ понимал прочитанное
+
+"толковали" здесь означает "переводили". Недостаточно было только прочитать текст Закона, потому что люди не поняли был его. Необходим был перевод. Альтернативный перевод: "читали внятно, и переводили, и люди понимали, что им читали" (См: [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/neh/08/09.md b/neh/08/09.md
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+++ b/neh/08/09.md
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+# Неемия, он же Тиршафа
+
+слово "тиршафа" - это не второе имя Неемии, а персидское слово (pechah), означающее "наместник". Альтернативный перевод: "Неемия, который был наместником" или "Наместник Неемия"
+
+# книжник и священник Ездра
+
+слово "книжник" означает того, кто умел читать и понимать еврейский закон. Альтернативный перевод: "учёный священник Ездра"
+
+# левиты
+
+левиты - это служащие храма, не обязательно священники.
+
+# весь народ плакал
+
+Это обобщение указывает на то, что очень многие (большинство) плакали. Очевидно, они плакали от того, что понимали, что они долго жили, нарушая Закон. (См: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/neh/08/10.md b/neh/08/10.md
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+++ b/neh/08/10.md
@@ -0,0 +1,15 @@
+# Пойдите, ешьте жирное и пейте сладкое
+
+Подразумеваемая информация состоит в том, что людям велели наслаждаться жирной едой и сладкими напитками, что было признаком праздничной пищи. Альтернативный перевод: "Идите, пируйте!" (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# посылайте части тем, у кого ничего не приготовлено
+
+"и делитесь с теми, у кого нет еды". Ездра хотел, чтобы все люди праздновали обретение Закона, а не только богачи.
+
+# не печальтесь
+
+Это можно указать в активной форме. Альтернативный перевод: "Не горюйте" (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# потому что радость перед Господом — подкрепление для вас
+
+Слушая слова закона, люди плакали - то ли от того, что сожалели о том, что ранее не соблюдали закон, то ли от умиления. Неемия и священники сказали людям, что им следует не плакать, а радоваться, и идти пировать. Пир и радость о том, что теперь у них есть Закон, сделают их сильными (а не слабыми, если они будут плакать и голодать). Сила нужна была народу, чтобы противостоять врагам, угрожающим восстановлению стены. Альтернативный перевод: "потому что если вы будете радоваться о Господе, вы будете сильны" (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/neh/08/11.md b/neh/08/11.md
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+++ b/neh/08/11.md
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+# Перестаньте
+
+В смысле "плакать", "успокойтесь"
+
+# ведь этот день свят
+
+эта фраза означает "сегодняшний день - великий праздник Господа". Левиты убеждали людей, что обретение Закона - это прежде всего праздник и радость.
diff --git a/neh/08/12.md b/neh/08/12.md
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index 00000000..c29f2add
--- /dev/null
+++ b/neh/08/12.md
@@ -0,0 +1,11 @@
+# весь народ пошёл есть, пить и посылать части
+
+то есть делать то, что сказали левиты: пировать и делиться с теми, у кого не было праздничной еды.
+
+# праздновать с великим весельем
+
+то есть "шумно праздновать"
+
+# потому что поняли слова, которые им сказали
+
+Это можно указать в активной форме. Альтернативный перевод: "слова, которые он объявил им" (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/neh/08/13.md b/neh/08/13.md
new file mode 100644
index 00000000..56508ab7
--- /dev/null
+++ b/neh/08/13.md
@@ -0,0 +1,11 @@
+# На второй день
+
+то есть "на следующий день" (См: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# главы семейств... священники и левиты
+
+на второй день у Ездры собрались не все, а лишь главы кланов и те, кто имел отношение к Храму.
+
+# объяснял им слова закона
+
+то есть растолковывал, пояснял неясное. Неясно, продолжалось ли чтение с переводом, как накануне, или это было только объяснением некоторых отрывков.
diff --git a/neh/08/14.md b/neh/08/14.md
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--- /dev/null
+++ b/neh/08/14.md
@@ -0,0 +1,11 @@
+# и нашли
+
+"и обнаружили", "и выяснилось". Возможно, на второй день руководители народа хотели выяснить, с чего именно им следует начать соблюдение заповедей. Обсуждая закон с Ездрой они обнаружили, что в эти дни должен был праздноваться праздник Кущей (шалашей).
+
+# жили в шалашах
+
+шалаши (кущи) - это укрытия от солнца и дождя, сделанные из веток. В период от выхода из Египта и до поселения в Ханаане израильтяне вели кочевой образ жизни: они постоянно переходили с места на место, и поэтому жили не в каменных домах, а строили временные укрытия - шалаши.
+
+# в седьмом месяце
+
+см. комментарий на стих 1.
diff --git a/neh/08/15.md b/neh/08/15.md
new file mode 100644
index 00000000..2a9f8d5d
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+++ b/neh/08/15.md
@@ -0,0 +1,19 @@
+# объявили и провозгласили
+
+это удвоение: оба глагола означают одно и то же. Удвоение используется для усиления: "всем-всем рассказали".
+
+# по всем своим городам и в Иерусалиме
+
+главы семейств и левиты жили не только в Иерусалиме, но и в разных городах (см. 7:73), поэтому после беседы у Ездры (стих 14) они вернулись каждый в свой город и там объявили народу о том, что нужно делать для праздника.
+
+# миртовые ветви
+
+ветки дерева мирт
+
+# ветви других широколиственных деревьев
+
+в этом стихе перечислены несколько деревьев: садовая маслина, дикая маслина, мирт, пальма. Нужно было собрать ветви этих деревьев и любых других деревьев с широкими листьями.
+
+# как написано
+
+Это можно перевести в активную форму. Альтернативный перевод: "потому что это написано в законе Моисея" или "потому что в законе Моисея написано, что это нужно сделать" (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/neh/08/16.md b/neh/08/16.md
new file mode 100644
index 00000000..ffbde5e2
--- /dev/null
+++ b/neh/08/16.md
@@ -0,0 +1,15 @@
+# народ пошёл и принёс
+
+то есть "люди пошли и принесли ветви".
+
+# сделал себе шалаши
+
+"и каждая семья построила шалаш"
+
+# Ефремовых ворот
+
+"Ефремовы ворота" - это название ворот. см. комментарий к стиху 3.
+
+# каждый на своей кровле... ворот
+
+шалашей было много: их строили на крышах домов (крыши были плоские и использовались как террасы), во дворах, во дворе Храма, и на главных площадях Иерусалима.
diff --git a/neh/08/17.md b/neh/08/17.md
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+# все вернувшиеся из плена
+
+то есть все израильтяне, которые на тот момент проживали (снова) на территории Иудеи.
+
+# со дней Иисуса Навина
+
+"со времен Иисуса Навина"
+
+# до этого дня
+
+то есть до того дня, о котором идёт речь - пока Неемия не напомнил им этого из Закона.
+
+# очень велика была их радость
+
+Абстрактное существительное "радость" может быть выражено как прилагательное. Альтернативный перевод: "люди были очень радостны" (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/neh/08/18.md b/neh/08/18.md
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+# от первого до последнего дня
+
+Подразумевается, что это продолжалось в течение всей праздничной недели. Альтернативный перевод: "с первого дня до последнего дня недели" (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# они праздновали
+
+"Они сделали пир" или "они праздновали праздник"
+
+# торжественное собрание
+
+Это было специальным религиозным собранием.
+
+# по уставу
+
+Подразумевается, что "устав" был повелением Яхве о том, как должен был закончиться праздник шалашей. Альтернативный перевод: "как повелел Бог"  или "согласно указаниям Моисея" (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/neh/08/intro.md b/neh/08/intro.md
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+# Неемия 08 Общие сведения
+
+В этой главе рассказывается о том, как народ израильский стал снова читать Закон Моисея. Многое из записанного в Законе, не соблюдалось израильтянами еще со времени смерти Иисуса Навина (стих 17), и тем более в плену и после возвращения из плена. Когда Ездра пришел в Иерусалим, народ пребывал в глубоком нравственном и духовном упадке (Езд. 9:1-4; 10:2,10). Люди не читали Закон, не соблюдали его, и забыли почти обо всём, что там было написано.
+
+После восстановления Иерусалимских стен Неемия, Ездра и священники собирают народ, чтобы снова начать читать Закон и соблюдать его.  Эти события изложены в главах 8-10: читается книга Закона (глава 8), израильтяне каются за несоблюдение закона и грехи (глава 9) и обещают вновь повиноваться Господу (глава 10).
+
+## Особые темы в этой главе
+
+### Истолкование Закона
+
+Книги Закона были написаны на (древне)еврейском языке, однако за время изгнания израильтяне забыли этот язык. Языком общения стал арамейский; еврейский язык понимали только священники и левиты. Поэтому, когда Ездра читал книгу закона людям на еврейском языке, левитам приходилось переводить ("объяснять") текст, чтобы простые израильтяне могли его понять (См: [[rc://*/tw/dict/bible/kt/priest]] и [[rc://*/tw/dict/bible/kt/lawofmoses]])
+
+### Праздник Шалашей (Кущей)
+
+Праздник Шалашей праздновался как память о том, как предки израильтян, убежав из рабства в Египте, скитались по пустыне и жили в шалашах (а не в каменных домах). Этот праздник был забыт на долгое время, но теперь, после возобновления чтения Закона, праздник был возобновлен.
+
+## Ссылка:
+
+  * **[Nehemiah 08:01 Notes](./01.md)**
+
+**[<<](../07/intro.md) | [>>](../09/intro.md)**
diff --git a/neh/09/01.md b/neh/09/01.md
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+# В двадцать четвёртый день этого месяца собрались все сыновья Израиля, постящиеся, в траурных одеждах и с пеплом на головах
+
+Праздник кущей завершался на 22-ой день месяца (толкование на 8:14). После перерыва, длившегося один день, все сыны Израилевы опять собрались на двадцать четвертый день.
+
+# Этого месяца
+
+Речь по-прежнему идёт о седьмом месяце (см. 8:1).
+
+# Собрались все сыновья Израиля
+
+То есть: "народ Израиля собрался вместе".
+
+# В траурных одеждах и с пеплом на головах
+
+Это было для того, чтобы показать, как они сожалеют о неправильных поступках, совершенных ими и их предками. Посыпать голову пеплом было знаком глубокой печали.
diff --git a/neh/09/02.md b/neh/09/02.md
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+# Потомство Израиля отделилось от всех чужеземных народов. Они стояли и исповедовались в своих грехах и в преступлениях своих отцов
+
+На этот раз никого из инородных среди собравшихся не было: евреи отделились (сравните 10:28) от них, чтобы предстать в покаянии перед Господом, Богом своим.
+
+# Отделилось от всех чужеземных народов
+
+То есть: "больше не имели ничего общего с теми, кто не был израильтянами".
+
+# Они стояли и исповедовались в своих грехах и в преступлениях своих отцов
+
+"Они признавались, что совершили неправильные поступки, а также признавались неправильных поступках своих предков."
+
+"Грехи" и "преступления" - это синонимы. Альтернативный перевод: "они исповедовались в своих грехах и в грехах своих предков"
diff --git a/neh/09/03.md b/neh/09/03.md
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+# Они четверть дня стояли и читали из книги закона Господа, своего Бога, и четверть дня исповедовались и поклонялись Господу, своему Богу
+
+И предстали перед Ним – во свидетельство глубины своей печали и искренности раскаяния – постящиеся (толкование на 1:4), во вретищах (одежда из грубой ткани, изготовленной из козьей шерсти; сравните Быт. 37:24; Есф. 4:1-4; Пс. 29:12; 34:13; 68:12; Ис. 22:12; 32:11; 37:1-2; Плач. 2:10; Дан. 9:3), и с пеплом на головах своих (сравните Иис. Н. 7:6; 1Цар. 4:12; 2Цар. 1:2; 15:32; Иов. 2:12; Плач. 2:10; Иез. 27:30).
+
+# Четверть дня
+
+Неясно, под "днём" здесь имеется в виду сутки или только световой день. В любом случае, действо продолжалось от 2 до 6 часов.
+
+# Четверть дня стояли и читали... и четверть дня исповедовались
+
+Неясно, происходило ли чтение закона и исповедь одновременно или последовательно (сначала чтение, затем - исповедь).
+
+# Поклонялись
+
+То есть: "кланялись" или "славили".
diff --git a/neh/09/04.md b/neh/09/04.md
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+# Иисус, Вания, Кадмиил, Шевания, Вунний, Шеревия, Вания, Хенани встали на возвышенное место левитов и громко взывали к Господу, своему Богу
+
+Около трех часов народу читали вслух из книги закона Господа, и каждый, слушая, стоял на месте… своем. И потом столько же примерно времени они исповедовались в грехах своих и поклонялись Господу, Богу своему.
+
+# Возвышенное место левитов
+
+По-видимому, речь идёт о специальном помосте, о котором говорилось в 8:4.
diff --git a/neh/09/05.md b/neh/09/05.md
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+# Затем левиты Иисус, Кадмиил, Вания, Хашавния, Шеревия, Годия, Шевания, Петахия сказали: «Встаньте, славьте Господа, вашего Бога, от века и до века. Пусть будет прославлено Твоё великое имя, которое выше любой славы и хвалы!»
+
+Процессом покаяния народа и вознесения им хвалы к престолу Всевышнего руководили несколько левитов; пять из восьми, названных в 9:4, идентичны пяти из восьми, перечисленным в 9:5, так что, надо думать, речь идет об одной и той же группе левитов. Левит Петахия упоминается и в 11:24. В перечислении возможны погрешности в написании имен и пропуски их по вине переписчиков.
+
+# Пусть будет прославлено Твоё великое имя от века и до века
+
+То есть "вечно", "всегда".
+
+# Твоё великое имя, которое выше любой славы и хвалы
+
+"Слава" и "хвала" - это синонимы. Смысл выражения в том, что имя Господа (т.е. Сам Господь) так велик, что любые восхваления не будут достаточными. Альтернативный перевод: "Мы будем славить Тебя, хотя Ты так велик, что не нуждаешься в том, чтобы мы Тебя прославляли".
diff --git a/neh/09/06.md b/neh/09/06.md
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+# И сказал Ездра: «Ты один Господь. Ты создал небо, небеса небес и всё их войско, землю и всё, что на ней, моря и всё, что в них. Ты даёшь жизнь всему, и небесные войска поклоняются Тебе
+
+Этот текст и последующий, будучи, в сущности, молитвой, построен, тем не менее, по принципу обычного сюзеренно-вассального договора, которые в древности имели на Ближнем Востоке широкое распространение: преамбула (9:5б-6), исторический пролог (9:7-37), официальное подтверждение договора (9:38 – 10:29) и принятие на себя связанных с ним обязательств (10:30-39). От имени народа молитву возносили левиты (9:5б-31). В ней упомянуты были важнейшие события израильской истории, перечислению которых предшествовало вознесение славословия Господу (стих 5б-6).
+
+# Небеса небес
+
+Это усиление мысли, то есть, самое высокое небо.
+
+# Всё их войско... "небесные войска"
+
+Под "небесными войсками" древние люди имели в виду солнце, луну, звёзды и видимые планеты. Они считали, что эти небесные тела являются духами (ангелами) и что они есть воины Бога (как и земной царь имеет войско).
diff --git a/neh/09/07.md b/neh/09/07.md
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+++ b/neh/09/07.md
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+# Ты Сам, Господь Бог, избрал Аврама и вывел его из Ура Халдейского, дал ему имя Авраам
+
+Левиты начали от избрания Богом Аврама, которого Он вызвал из Ура Халдейского (Быт. 12:1), чтобы заключить с ним завет (Быт. 15:4-21). Продолжая «обзор» исторических событий, левиты вспоминали перед лицом Бога о том, как Он вывел Израиля из Египта (Неем. 9:9-12 сравните с Исх. 1-15) и дал им закон и поил их в пустыне и питал манною (хлебом с неба; стих 15; сравните Исх. 16-17). (О том, как Бог, подняв руку… клялся дать Израилю землю (стих 15), в Исх. 6:8.).
diff --git a/neh/09/08.md b/neh/09/08.md
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+# Ты нашёл его сердце верным перед Тобой и заключил с ним завет, чтобы дать его потомкам землю хананеев, хеттеев, аморреев, ферезеев, иевусеев и гергесеев. И Ты исполнил Своё слово, потому что Ты праведен
+
+Молясь, левиты вспоминали, как, исполнившись мятежного духа, их предки отказались повиноваться Богу и отлили себе для поклонения золотого тельца (9:16-18; сравните Исх. 32). Но Бог, любящий прощать… милосердый, долготерпеливый и многомилостивый… не оставил их (Исх. 34:6; Чис. 14:18; Пс. 85:15; 102:8; 144:8; Иоил. 2:13; Ион. 4:2). Он продолжал вести их и наставлять (Неем. 9:19-21). И помогал им одерживать победы над их врагами (стих 22; Чис. 21:21-35), и привел их в обещанную им землю Хананеев (стихи 23-25).
diff --git a/neh/09/09.md b/neh/09/09.md
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+# Ты увидел бедствие наших отцов в Египте, услышал их вопль у Красного моря
+
+Ст. 9 представляет краткое воспроизведение описанного в (Исх. 3:7, 14:10, 15:4).
diff --git a/neh/09/10.md b/neh/09/10.md
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+++ b/neh/09/10.md
@@ -0,0 +1,19 @@
+# И показал знамения и чудеса над фараоном, над всеми его рабами, и над всем народом его земли, так как Ты знал, что они надменно поступали с ними, и Ты сделал Себе имя до этого дня
+
+Знамения и чудеса это что-то сверхъестественное. "Знамение" - это знак, то есть чудо, которое является знаком, сообщением от Господа. В данном случае эти два слова использованы как синонимы.
+
+# Чудеса над фараоном
+
+То есть чудеса, которые видел фараон, должны были показать, что фараон должен позволить израильтянам покинуть Египет.
+
+# Показал знамения и чудеса над фараоном
+
+Чудеса, о которых идёт речь - это различные бедствия, обрушившиеся на Египет - нашествие саранчи, болезни и прочее. Господь наслал эти бедствия на Египет, чтобы египтяне согласились отпустить израильтян из рабства.
+
+# Они надменно поступали с ними
+
+"Они" - это "фараон и его рабы, и весь народ его земли", то есть фараон и египтяне; "с ними" - то есть "с израильтянами". Альтернативный перевод: "эти бедствия произошли с египтянами за то, что они притесняли и обижали израильтян".
+
+# Ты сделал Себе имя до этого дня
+
+Альтернативный перевод: "И за это мы прославляем Тебя даже теперь".
diff --git a/neh/09/11.md b/neh/09/11.md
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+++ b/neh/09/11.md
@@ -0,0 +1,3 @@
+# Ты рассёк перед ними море, и они прошли среди моря по суше. А гнавшихся за ними Ты бросил на глубину, как камень в сильные воды
+
+Ты рассёк перед ними море речь идёт о чуде, когда вода в море расступилась (разделилась), и посередине оказалась сухая дорога, по которой израильтяне смогли перейти море, убегая от египтян. А гнавшихся за ними Ты бросил на глубину, как камень в сильные воды. "гнавшиеся за ними" - это египтяне, гнавшиеся за израильтянами. Альтернативный перевод: "Ты сделал так, что египтяне, которые гнались за израильтянами, утонули в этом море, как камень тонет в глубокой воде".
diff --git a/neh/09/12.md b/neh/09/12.md
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+++ b/neh/09/12.md
@@ -0,0 +1,3 @@
+# Ты вёл их в облачном столбе днём и в огненном столбе ночью, чтобы освещать им путь, по которому им идти
+
+Ты вёл их в облачном столбе днём и в огненном столбе ночью когда израильтяне скитались по пустыне и не знали, куда идти, днём путь им указывало чудесное облако, а ночью - свечение огня. Облако (и огонь) перемещались, и израильтяне следовали за ними. Альтернативный перевод: "Ты помог нашим предкам найти путь в пустыне - днём Ты посылал им облако, а ночью - огненное свечение, чтобы они знали, куда идти".
diff --git a/neh/09/13.md b/neh/09/13.md
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index 00000000..03b85b35
--- /dev/null
+++ b/neh/09/13.md
@@ -0,0 +1,7 @@
+# Ты сошёл на гору Синай и говорил с ними с неба, идал им правосудие, справедливые законы, установления и хорошие заповеди
+
+Когда Бог говорит со своим народом, его часто описывают как "сошедшего" или "сошедшего с небес." Это способ который описывает, что Бог явился этому человеку. Альтернативный перевод: "ты явился" или "ты сошел с небес".
+
+# Справедливые законы, установления и хорошие заповеди
+
+Данная двойная фраза описывают одно и то же, закон Моисея.
diff --git a/neh/09/14.md b/neh/09/14.md
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--- /dev/null
+++ b/neh/09/14.md
@@ -0,0 +1,11 @@
+# Ты открыл им Твою святую субботу и через Твоего раба Моисея научил их заповедям, установлениям и закону
+
+В этих стихах левиты продолжают восхвалять Яхве в присутствии израильского народа. Ср. (Исх. 13:21, 19:18, 20, 20:1-26; Чис. 14:14; Втор. 4:36).
+
+# Заповедям ... установлениям ... закону
+
+Каждое из этих трех слов может относиться к закону Моисея.
+
+# Ты открыл им Твою святую субботу
+
+"Ты дал им заповедь о соблюдении субботы"
diff --git a/neh/09/15.md b/neh/09/15.md
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index 00000000..0a551207
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+++ b/neh/09/15.md
@@ -0,0 +1,11 @@
+# Хлеб с неба
+
+Речь идёт о манне - чудесном хлебе, падавшем прямо с неба.
+
+# Извлекал им воду из камня
+
+"Сделал так, что прямо из камня стал бить источник".
+
+# Ты, подняв Свою руку, клялся им отдать
+
+Поднятая рука - это жест, который показывает серьезность клятвы. Альтернативный перевод: "Ты торжественно поклялся, что ты дашь нам землю, в которой мы будем жить".
diff --git a/neh/09/16.md b/neh/09/16.md
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index 00000000..1f52aa45
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+++ b/neh/09/16.md
@@ -0,0 +1,3 @@
+# Но они и наши отцы поступали надменно, проявляли упрямство и не слушали Твоих заповедей
+
+Ср. (Исх. 32:9, 33:3, 34:9; Втор. 9:6, 13).
diff --git a/neh/09/17.md b/neh/09/17.md
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index 00000000..80c22168
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+++ b/neh/09/17.md
@@ -0,0 +1,7 @@
+# Они не захотели повиноваться и не вспомнили Твоих чудесных дел, которые Ты делал среди них. Они проявляли упрямство и, по своему упорству, поставили над собой начальника, чтобы вернуться в рабство. Но Ты — Бог прощающий, щедрый и милосердный, долготерпеливый и многомилостивый, и Ты не оставил их
+
+«Поставили над собою вождя, чтобы возвратиться в рабство свое». В этом замечании имеется в виду указание (Чис. 14:4). Однако факт, когда евреи поставили себе вождя вместо Моисея, неизвестен. Отсюда справедливо предлагают «поставили вождя» понимать в общем смысле: «и обратили голову», т.е. поставили решение, решились. Перев. Гуляева: «и в упорстве своем обернули головы к прежнему рабству». Альтернативный перевод: "И выбрали себе царя, чтобы опять стать рабами, как они были рабами в Египте". ты не оставил их "Ты не бросил их", "Ты не отвернулся от них".
+
+# Не вспомнили Твоих чудесных дел, которые Ты делал среди них
+
+То есть: "забыли о чудесах, которые Ты совершал на их глазах".
diff --git a/neh/09/18.md b/neh/09/18.md
new file mode 100644
index 00000000..ba0e2923
--- /dev/null
+++ b/neh/09/18.md
@@ -0,0 +1,11 @@
+# Несмотря на то, что они сделали себе литого быка и сказали: "Вот бог, который вывел нас из Египта", и занимались позорными делами
+
+О почитании золотого тельца см. (Исх. 32:4).
+
+# Сделали себе литого быка
+
+Сделали изваяние быка и стали поклоняться ему.
+
+# Занимались позорными делами
+
+"Делали непотребство" - речь идёт о самых различных грехах, включая сексуальную распущенность.
diff --git a/neh/09/19.md b/neh/09/19.md
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index 00000000..1b28e498
--- /dev/null
+++ b/neh/09/19.md
@@ -0,0 +1,3 @@
+# Ты, по Своему великому милосердию, не оставлял их в пустыне. Облачный столб не отходил от них днём, чтобы вести их по пути, и огненный столб — ночью, чтобы освещать путь, по которому им идти
+
+Имеется в виду место (Чис. 14:14), по которому и после согрешения народа чудесный столб не перестал предшествовать ему..
diff --git a/neh/09/20.md b/neh/09/20.md
new file mode 100644
index 00000000..c0490bb9
--- /dev/null
+++ b/neh/09/20.md
@@ -0,0 +1,11 @@
+# Ты дал им Твоего доброго Духа, чтобы наставлять их, и Твою манну не отнимал от их губ, и воду давал им для утоления жажды
+
+Слова 20 ст. имеют ввиду факт, когда Господь для возвышения авторитета Моисея даровал дух пророчества семидесяти старейшинам (Чис. 11:17, 25). «И манну Твою не отнимал от уст их» (ср. Чис. 11:6-9, Нав. 5:12). «И воду давал им для утоления жажды» (ср. Чис. 20:2-8).
+
+# Твою манну не отнимал от их губ
+
+То есть: "не прекращал посылать им манну" - см. комментарий на стих 15.
+
+# И воду давал им для утоления жажды
+
+Здесь повторяется упоминание о чудесном источнике воды (см. стих 15).
diff --git a/neh/09/21.md b/neh/09/21.md
new file mode 100644
index 00000000..a307e347
--- /dev/null
+++ b/neh/09/21.md
@@ -0,0 +1,7 @@
+# Сорок лет Ты питал их в пустыне. Они ни в чём не испытывали недостатка. Их одежда не изнашивалась, и их ноги не распухали
+
+В ст. 21 обобщается все, что сделано было Господом для избранного народа в пустыне (ср. Втор. 2:7, 8:4).
+
+# Сорок лет Ты питал их в пустыне
+
+То есть: "На протяжении 40 лет, пока они скитались по пустыне, Ты обеспечивал их всем необходимым".
diff --git a/neh/09/22.md b/neh/09/22.md
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index 00000000..ae3177eb
--- /dev/null
+++ b/neh/09/22.md
@@ -0,0 +1,3 @@
+# Ты дал им царства и народы и разделил между ними земли, которыми они завладели: землёй Сигона, землёй есевонского царя и землёй Ога, васанского царя
+
+«Ты дал им царства и народы, и разделил им». У LXX (и в слав.) λαοὺς (народы) является дополнением к глаг. εμέρισας («и люди разделил еси им»). Не ясно, на кого указывает суфф. 2 лица муж. р. в гл. «и разделил их», – на хананеев или на евреев. Если глагол chalak принимать (в форме пиэл) в значении «рассеивать» (Быт. 49:7; Плач. 4:16), то речь будет о хананеях (Абен-Ездра). В этом случае речь может идти о завоевании земли Сигона и Ога см. (Чис. 21:21-26, 32:33).
diff --git a/neh/09/23.md b/neh/09/23.md
new file mode 100644
index 00000000..d81180a6
--- /dev/null
+++ b/neh/09/23.md
@@ -0,0 +1,7 @@
+# Ты размножил их сыновей, как небесные звёзды, и ввёл их в землю, о которой Ты говорил их отцам, что они придут завладеть ею.
+
+«И сыновей их Ты размножил, как звезды небесные». Имеется в виду исчисление народа на полях моавитских (Чис. 26).
+
+# Ты размножил их сыновей
+
+"Ты сделал так, что израильтян становилось все больше и больше, так много, как много звёзд на небе.
diff --git a/neh/09/24.md b/neh/09/24.md
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index 00000000..54490434
--- /dev/null
+++ b/neh/09/24.md
@@ -0,0 +1,11 @@
+# Их сыновья вошли и завладели этой землёй. Ты покорил перед ними хананеев, жителей той земли, и отдал их, их царей и народы земли в их руки, чтобы они поступали с ними по своей воле
+
+О хананеях здесь говорится, как о маленьком предмете, которые человек может передать в руки другого человека. Отдать что-то в руку человека - значит дать этому человеку полный контроль над этим. Альтернативный перевод: "позволил израильтянам иметь полный контроль над ними".
+
+# Их сыновья
+
+Имеются в виду "сыновья" (то есть потомки) тех, кому Бог обещал отдать землю (см. предыдущий стих).
+
+# Чтобы они поступали с ними по своей воле
+
+То есть: "чтобы израильтяне имели полную власть над покоренными народами".
diff --git a/neh/09/25.md b/neh/09/25.md
new file mode 100644
index 00000000..bbf6789c
--- /dev/null
+++ b/neh/09/25.md
@@ -0,0 +1,19 @@
+# Они заняли укреплённые города и плодородную землю, взяли во владение дома, наполненные разным добром, высеченные водоёмы, виноградные и масличные сады и множество деревьев для пищи. Они ели, насыщались, толстели и наслаждались по Твоей великой доброте.
+
+В этих стихах левиты продолжают восхвалять Яхве в присутствии израильского народа.
+
+# Они заняли укреплённые города
+
+«Укрепленные города» – Иерихон, Гай (Нав. 6:1, 8:1).
+
+# Плодородную землю
+
+То есть: "плодородная земля"
+
+# Высеченные водоёмы
+
+Это каменные цистерны, в которой хранили воду - собирали дождевую воду или воду из источников до периода засухи.
+
+# Жирели
+
+Израильтяне ели, насыщались, толстели и наслаждались по Твоей великой доброте. То есть: "они жили в достатке и ни в чём не нуждались, потому что Т был добр к ним".
diff --git a/neh/09/26.md b/neh/09/26.md
new file mode 100644
index 00000000..b66ee308
--- /dev/null
+++ b/neh/09/26.md
@@ -0,0 +1,7 @@
+# Но затем стали сопротивляться, восстали против Тебя и отвергли Твой закон. Они убивали Твоих пророков, которые призывали их вернуться к Тебе, и совершали много оскорбительных поступков
+
+«Убивали пророков» (ср. 2Пар. 24:21; 3Цар. 18:13, 19:10). По позднейшему иудейскому преданию (ср. Мф. 5:12, 23:31; Лк. 11:47, 13:33), большинство великих пророков были убиты.
+
+# Они отвергли Твой закон
+
+О законе говорится как о бесполезном предмете, который человек может выбросить. Альтернативный перевод: "Они посчитали твой закон бесполезным и не обращали на него внимания".
diff --git a/neh/09/27.md b/neh/09/27.md
new file mode 100644
index 00000000..23b1ee76
--- /dev/null
+++ b/neh/09/27.md
@@ -0,0 +1,7 @@
+# Ты отдал их в руки врагов, которые угнетали их
+
+То есть:  "Ты позволил, чтобы враги их победили". Под "их" имеются в виду израильтяне, предки тех, кто произносит эти слова.
+
+# Давал им спасителей, и они спасали их от врагов
+
+Здесь "руки" символизируют власть или контроль. Альтернативный перевод: "Ты посылал людей, чтобы помешать их врагам вредить им".
diff --git a/neh/09/28.md b/neh/09/28.md
new file mode 100644
index 00000000..333b6270
--- /dev/null
+++ b/neh/09/28.md
@@ -0,0 +1,11 @@
+# Когда же успокаивались, то снова начинали делать зло перед Твоим лицом, и Ты отдавал их в руки врагов, и они господствовали над ними. Но когда они опять взывали к Тебе, Ты выслушивал их с небес и, по великому Своему милосердию, многократно избавлял их.
+
+В этих стихах левиты продолжают восхвалять Яхве в присутствии израильского народа.
+
+# Когда же успокаивались, то снова начинали делать зло перед Твоим лицом
+
+Здесь "они" относится к израильтянам и "Ты" к Яхве.
+
+# Ты отдавал их в руки врагов
+
+Здесь "руки" символизируют власть или контроль. Альтернативный перевод: "Ты оставил их и позволили их врагам одержать победу над ними".
diff --git a/neh/09/29.md b/neh/09/29.md
new file mode 100644
index 00000000..a5a2c162
--- /dev/null
+++ b/neh/09/29.md
@@ -0,0 +1,15 @@
+# Ты напоминал им, чтобы они вернулись к Твоему закону, но они вели себя надменно и не слушали Твоих заповедей, отклонялись от Твоих уставов, которыми жил бы человек, если бы исполнял их. Хребет сделали твёрдым, шею свою держали упрямо и не слушали
+
+Вспоминается время судей (Суд. 2:11-23). «Давал им спасителей» (moschiim), т.е. судей (ср. Суд. 3:9, 15).
+
+# Твоих уставов, которыми жил бы человек, если бы исполнял их
+
+Здесь говорится о самом Яхве говорится, как будто он сам и является уставом. Альтернативный перевод: "Ты даёшь жизнь любому кто исполняет твои уставы".
+
+# Хребет сделали твёрдым, шею свою держали упрямо
+
+Это образ вола, который не позволяет своему владельцу надеть на себя хомут. Это являются метафорой, которая указывает на упрямых людей. Альтернативный перевод: "Они стали упрямыми".
+
+# Вели себя надменно
+
+То есть: "проявляли к Тебе неуважение".
diff --git a/neh/09/30.md b/neh/09/30.md
new file mode 100644
index 00000000..282121c4
--- /dev/null
+++ b/neh/09/30.md
@@ -0,0 +1,11 @@
+# Ожидая их, Ты медлил многие годы и напоминал им Своим Духом через Своих пророков, но они не слушали. И Ты отдал их в руки чужеземных народов
+
+В ст. 29–30 вспоминается период царей. «И Ты предал их в руки иноземных народов». Господство этих народов, по ст. 32, началось со времени нашествия ассирян, разрушивших десятиколенное царство.
+
+# Ты отдал их в руки чужеземных народов
+
+Здесь "руки" символизируют власть или контроль. Посмотрите, как вы перевели эти слова в [Nehemiah 9:27](../09/27.md). Альтернативный перевод: "ты позволил чужеземным народам победить их".
+
+# Ожидая их, Ты медлил многие годы
+
+То есть: "Многие годы Ты ждал, что они вспомнят о Тебе".
diff --git a/neh/09/31.md b/neh/09/31.md
new file mode 100644
index 00000000..f1ced656
--- /dev/null
+++ b/neh/09/31.md
@@ -0,0 +1,3 @@
+# Но, по Своему великому милосердию, Ты не уничтожил их до конца и не оставил их, потому что Ты Бог добрый и милостивый
+
+"Бог не уничтожил израильтян полностью", почему? Потому что Он добр и милостив.
diff --git a/neh/09/32.md b/neh/09/32.md
new file mode 100644
index 00000000..8a5ca6ce
--- /dev/null
+++ b/neh/09/32.md
@@ -0,0 +1,19 @@
+# И теперь, наш Бог, великий Бог, сильный и могущественный, хранящий завет и милость, пусть не будет малым перед Тобой всё страдание, которое постигло нас, наших царей, наших князей, наших священников, пророков и наших отцов, и весь Твой народ со времён ассирийских царей и до этого дня
+
+В заключительной части своей молитвы левиты просят Отца Небесного, славословя силу Его, милость и верность, об облегчении участи народа израильского, который бедствовал на протяжении всей своей истории по причине своего упорного неповиновения Господу. Ассирия была первым (после Египта) государством, которое стало угрожать Израилю и Иудее, начиная с 9-го века до Р. Х., т. е. более чем за 400 лет до дней Неемии.
+
+# Пусть не будет малым перед Тобой всё страдание, которое постигло нас ... до этого дня
+
+Можно разделить это на два предложения. "Не позволяйте всем этим страданиям показаться малым перед Тобой. Страдание которое постигло нас ... до этого дня".
+
+# Страдание ... которое постигло нас
+
+Фраза "постигло нас" говорит о плохих вещах, которые происходят как будто эти плохие вещи подобны людям, причиняющим вред. Альтернативный перевод: "вред ... мы пострадали".
+
+# Хранящий завет
+
+То есть продолжающий оставаться верным нашему договору с Тобой.
+
+# Нас, наших царей, наших князей...до этого дня
+
+Здесь перечисляются все категории населения, начиная с социальной верхушки (цари) до простого народа.
diff --git a/neh/09/33.md b/neh/09/33.md
new file mode 100644
index 00000000..29a8acf9
--- /dev/null
+++ b/neh/09/33.md
@@ -0,0 +1,3 @@
+# Во всём, что постигло нас, Ты справедлив, потому что Ты поступал праведно, а мы грешили
+
+Фраза "постигло нас" говорит о плохих вещах, которые происходят как будто эти плохие вещи подобны людям, причиняющим вред. Альтернативный перевод: "все, что мы перенесли". "То, что Ты допустил наши страдания - справедливо".
diff --git a/neh/09/34.md b/neh/09/34.md
new file mode 100644
index 00000000..af5bbcd4
--- /dev/null
+++ b/neh/09/34.md
@@ -0,0 +1,3 @@
+# Наши цари, наши правители, наши священники и наши отцы не исполняли Твоего закона и не были внимательны к Твоим заповедям и напоминаниям, которые Ты повторял им
+
+С горечью признают левиты, что при всей доброте Господа к Его народу, которую Он постоянно являл ему на деле, народ этот не поклонялся Богу должным образом и не прекращал злых дел своих (стихи 34- 35). И вот теперь они рабы в своей земле!
diff --git a/neh/09/35.md b/neh/09/35.md
new file mode 100644
index 00000000..bab024a6
--- /dev/null
+++ b/neh/09/35.md
@@ -0,0 +1,7 @@
+# В своём царстве
+
+Речь идёт об иудейском царстве.
+
+# Не отворачивались от своих злых дел
+
+То есть: "не прекращали творить зло", "снова и снова делали злые дела".
diff --git a/neh/09/36.md b/neh/09/36.md
new file mode 100644
index 00000000..49ecb178
--- /dev/null
+++ b/neh/09/36.md
@@ -0,0 +1,3 @@
+# И вот, мы теперь рабы, мы рабы на той земле, которую Ты дал нашим отцам, чтобы питаться её плодами и её добром
+
+Имеется в виду, что, и живя в земле, которую Бог дал отцам их, они стали «рабами» (подданными) Персии, царям которой, распоряжающимися ими по своему произволу, они вынуждены платить дань (стих 37). (Полагают, что фраза телами нашими… владеют говорила об обязательной для иудеев службе в персидской армии.)
diff --git a/neh/09/37.md b/neh/09/37.md
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+# Она приносит свои плоды в большом количестве для царей, которым Ты покорил нас за наши грехи. Они владеют нашими телами и нашим скотом, как им хочется, и мы в большом бедствии
+
+Говоря о том, что «И телами нашими... они владеют», автор, как многие полагают, говорит об обязательном для иудеев отправлении военной службы в персидских войсках (ср. Геродот. Истор. VII, 89).
diff --git a/neh/09/38.md b/neh/09/38.md
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+# Мы заключаем договор и подписываемся под ним. На подписи печать наших князей, левитов и священников»
+
+Сознавая несоответствие своих дел в прошлом званию народа, избранного Богом, иудеи дают торжественное обязательство соблюдать закон. Изготавливается при этом документ и к нему прикладываются печати представителями народа. По всему этому, евр. becol zoth лучше переводить – «по причине этого», «на основании всего сказанного» (в покаянной молитве). И на подписи (chattum) печать князей наших. Chattum – запечатанный документ (Иер. 32:11, 14).
+
+Документ обыкновенно для запечатывания складывался, затем на наружной стороне, где, может быть, излагалось кратко содержание документа, делались подписи или прилагались печати. Так сделали и представители народа с тем документом, в котором они изложили всенародное решение.
+
+# Мы заключаем договор и подписываемся под ним
+
+Речь скорее всего идёт о договоре (завете) между израильтянами и Богом. Израильтяне хотят заключить новый завет с Богом. Подписи и печати от имени всего народа ставят князья (главы родов), левиты и священники.
diff --git a/neh/09/intro.md b/neh/09/intro.md
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+# Неемия 09 Общие сведения
+
+## Структура и формат
+
+Эта и следующая главы образуют единый раздел.
+
+В своей книге о Ездре и Неемии Дж. Карл Лани писал: «Слово Божие оказало огромное воздействие на возродившуюся общину. Оно обличало народ в его грехах (8:9), побуждало его поклоняться Богу так, как это угодно Ему (8:12,14); оно приносило народу великую радость (8:17). Теперь это слово побудило его исповедать свой грех».
+
+Особые темы в этой главе
+
+### Молитва Богу
+
+Люди молились и благодарили Бога за его заботу о них и благословения, которые он им дал. Они также признали свой грех непослушания по отношению к Нему.
+
+### Учиться на ошибках своих предков
+
+Эта глава учит, что израильтяне учились на ошибках своих предков. Они были полны решимости поклоняться только одному Яхве, не вступать в брак с другими народами и поклоняться только лишь Яхве, как учил их закон Моисеев.
+
+### Напоминая о великой Божьей силе
+
+Это было обычным делом вспоминать великие дела, которые Бог сделал для Израиля. Это напоминание Израилю о Божьей силе. Эти напоминания были призваны привести людей к покаянию и правильному поклонению Яхве.
+
+## Ссылки:
+
+  * **[Nehemiah 09:01 Notes](./01.md)**
+
+**[<<](../08/intro.md) | [>>](../10/intro.md)**
diff --git a/neh/10/01.md b/neh/10/01.md
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+# Связующее утверждение:
+
+Начало списка людей, чьи имена были записаны договоре ("обещании"). Список продолжается до стиха 27.
+
+# Вот поставившие печать: Неемия ... Седекия
+
+Для связи с последним стихом предыдущей главы, можно внести некоторые уточнения, например: "Это обязательство мы записываем в договоре, подписываем и ставим печать. Вот кто подписался в договоре:" (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Неемия
+
+Автор этой книги, Неемия, говорит здесь о себе в 3-м лице, потому что это официальный список. (См: [[rc://*/ta/man/translate/figs-pronouns]])
+
+# Неемия-Тиршафа
+
+слово "тиршафа" - это транслитерация титула персидского наместника (pechah). Альтернативный перевод: "царский наместник Неемия".
+
+# Гахалии
+
+Посмотрите, как вы перевели это имя в [Nehemiah 1:1](../01/01.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/02.md b/neh/10/02.md
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+# Сераия, Иеремия
+
+это мужские имена (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Азария
+
+Посмотрите, как вы перевели это имя [Nehemiah 3:23](../03/23.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/03.md b/neh/10/03.md
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+++ b/neh/10/03.md
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+# Пашхур, Амария
+
+Это мужские имена (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Малхия
+
+Посмотрите, как вы перевели это имя [Nehemiah 3:11](../03/11.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/04.md b/neh/10/04.md
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+# Хаттуш
+
+Посмотрите, как вы перевели имя этого человека в [Nehemiah 3:10](../03/10.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Шевания
+
+Посмотрите, как вы перевели имя этого человека в [Nehemiah 9:4](../09/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Маллух
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/05.md b/neh/10/05.md
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+++ b/neh/10/05.md
@@ -0,0 +1,11 @@
+# Харим
+
+Это имя человека. Посмотрите, как вы перевели имя этого человека в [Nehemiah 3:11](../03/11.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Меремоф
+
+Это имя человека. Посмотрите, как вы перевели имя этого человека в [Nehemiah 3:4](../03/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Овадия
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/06.md b/neh/10/06.md
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+++ b/neh/10/06.md
@@ -0,0 +1,7 @@
+# Даниил, Гиннефон
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Варух
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:20](../03/20.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/07.md b/neh/10/07.md
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+++ b/neh/10/07.md
@@ -0,0 +1,7 @@
+# Мешуллам
+
+Посмотрите, как вы перевели это имя в [Nehemiah 9:4](../09/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Авия, Миямин
+
+Это мужские имена (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/08.md b/neh/10/08.md
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+++ b/neh/10/08.md
@@ -0,0 +1,11 @@
+# Маазия, Вилгай
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Шемаия
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:29](../03/29.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Это священники
+
+Это определение относится ко всем, перечисленным выше (за исключением Неемии, который был наместником) (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/neh/10/09.md b/neh/10/09.md
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--- /dev/null
+++ b/neh/10/09.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Следующий ряд имён - это левиты, подписавшие договор.
+
+# Левиты
+
+Это определение относится ко всем, перечисленным ниже. Альтернативный перевод: "А вот левиты, которые поставили свои подписи в запечатанном договоре" (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# Иисус ... Хенадад
+
+Посмотрите, как вы перевели эти имена в [Nehemiah 3:18-19](../03/18.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Азания
+
+Это мужское имя. (See: [[rc://*/ta/man/translate/translate-names]])
+
+# Биннуй
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:24](../03/24.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Кадмиил
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:43](../07/43.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/10.md b/neh/10/10.md
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--- /dev/null
+++ b/neh/10/10.md
@@ -0,0 +1,11 @@
+# Шевания
+
+Посмотрите, как вы перевели это имя в [Nehemiah 9:4](../09/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Годия ... Клита ... Фелаия
+
+Посмотрите, как вы перевели эти имена в [Nehemiah 8:7](../08/07.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Ханан
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:49](../07/49.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/11.md b/neh/10/11.md
new file mode 100644
index 00000000..c2baf9cf
--- /dev/null
+++ b/neh/10/11.md
@@ -0,0 +1,11 @@
+# Рехов
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Миха
+
+Посмотрите, как вы перевели это имя в [Nehemiah 10:11](../10/11.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Хашавия
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:17](../03/17.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/12.md b/neh/10/12.md
new file mode 100644
index 00000000..8dff0d84
--- /dev/null
+++ b/neh/10/12.md
@@ -0,0 +1,11 @@
+# Закхур
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:2](../03/02.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Шеревия
+
+Посмотрите, как вы перевели это имя в [Nehemiah 8:7](../08/07.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Шевания
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/13.md b/neh/10/13.md
new file mode 100644
index 00000000..090116e4
--- /dev/null
+++ b/neh/10/13.md
@@ -0,0 +1,7 @@
+# Годия ... Венинуй
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Ваний
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:17](../03/17.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/14.md b/neh/10/14.md
new file mode 100644
index 00000000..9b6a3ba2
--- /dev/null
+++ b/neh/10/14.md
@@ -0,0 +1,15 @@
+# Главы народа
+
+начинается новый список. "Главы народа" - это старейшины. Альтернативный перевод: "Свои подписи так же поставили главы народа:" (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# Парош
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:25](../03/25.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Пахаф-Моав
+
+Это имя человека. Посмотрите, как вы перевели имя этого человека в [Nehemiah 3:11](../03/11.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Елам ... Заффу
+
+Посмотрите, как вы перевели эти имена в [Nehemiah 7:12](../07/12.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/15.md b/neh/10/15.md
new file mode 100644
index 00000000..3d3ea03a
--- /dev/null
+++ b/neh/10/15.md
@@ -0,0 +1,7 @@
+# Вунний
+
+Посмотрите, как вы перевели это имя в [Nehemiah 9:4](../09/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Азгар, Бевай
+
+Это имя человека. Посмотрите, как вы перевели имя этого человека в [Nehemiah 7:16-17](../07/16.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/16.md b/neh/10/16.md
new file mode 100644
index 00000000..02c35b28
--- /dev/null
+++ b/neh/10/16.md
@@ -0,0 +1,7 @@
+# Адония ... Адин
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Бигвай
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:7](../07/07.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/17.md b/neh/10/17.md
new file mode 100644
index 00000000..f05160a1
--- /dev/null
+++ b/neh/10/17.md
@@ -0,0 +1,7 @@
+# Азур
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Атер, Езекия
+
+Посмотрите, как вы перевели эти имена в [Nehemiah 7:20](../07/20.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/18.md b/neh/10/18.md
new file mode 100644
index 00000000..3be7989f
--- /dev/null
+++ b/neh/10/18.md
@@ -0,0 +1,11 @@
+# Годия
+
+Посмотрите, как вы перевели это имя в [Nehemiah 8:7](../08/07.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Хашум
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:20](../07/20.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Бецай
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/19.md b/neh/10/19.md
new file mode 100644
index 00000000..b6853b98
--- /dev/null
+++ b/neh/10/19.md
@@ -0,0 +1,11 @@
+# Невай
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Хариф
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:23](../07/23.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Анафоф
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:27](../07/27.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/20.md b/neh/10/20.md
new file mode 100644
index 00000000..6e47b959
--- /dev/null
+++ b/neh/10/20.md
@@ -0,0 +1,7 @@
+# Магпиаш ... Хезир
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Мешуллам
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:4](../03/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/21.md b/neh/10/21.md
new file mode 100644
index 00000000..8243b916
--- /dev/null
+++ b/neh/10/21.md
@@ -0,0 +1,7 @@
+# Иаддуй
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Мешезавел, Садок
+
+Посмотрите, как вы перевели эти имена в [Nehemiah 3:4](../03/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/22.md b/neh/10/22.md
new file mode 100644
index 00000000..bf53dbe2
--- /dev/null
+++ b/neh/10/22.md
@@ -0,0 +1,11 @@
+# Фелатия
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Ханан
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:49](../07/49.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Анаия
+
+Посмотрите, как вы перевели это имя в [Nehemiah 8:4](../08/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/23.md b/neh/10/23.md
new file mode 100644
index 00000000..726d6af4
--- /dev/null
+++ b/neh/10/23.md
@@ -0,0 +1,7 @@
+# Осия ... Ханания
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Хашшув
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:11](../03/11.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/24.md b/neh/10/24.md
new file mode 100644
index 00000000..db9f50eb
--- /dev/null
+++ b/neh/10/24.md
@@ -0,0 +1,7 @@
+# Лохеш
+
+Посмотрите, как вы перевели это имяс в [Nehemiah 3:11](../03/11.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Пилха ... Шовек
+
+Это имена людей. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/25.md b/neh/10/25.md
new file mode 100644
index 00000000..e015e969
--- /dev/null
+++ b/neh/10/25.md
@@ -0,0 +1,11 @@
+# Рехум
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:17](../03/17.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Хашавна
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Маасея
+
+Посмотрите, как вы перевели это имя в [Nehemiah 3:23](../03/23.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/26.md b/neh/10/26.md
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+++ b/neh/10/26.md
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+# Ахия, Анан, Ханан
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/27.md b/neh/10/27.md
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+++ b/neh/10/27.md
@@ -0,0 +1,7 @@
+# Маллух, Харим
+
+Посмотрите, как вы перевели эти имена в [Nehemiah 10:4](../10/04.md). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Ваана
+
+Посмотрите, как вы перевели это имя в [Nehemiah 7:6](../07/06.md). (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/10/28.md b/neh/10/28.md
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+++ b/neh/10/28.md
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+# И другой народ
+
+речь идёт о других людях, которые так же присоединились к обязательствам, записанным в договоре, хотя они и не ставили свои подписи и печати.
+
+# стражники ворот
+
+Посмотрите, как вы перевели эту фразу в [Nehemiah 7:1](../07/01.md).
+
+# певцы
+
+Возможно, вам придется четко указать, что это те, кто пел в храме. Альтернативный перевод: "храмовые певцы" (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# все, которые могли понимать
+
+Этой фразе можно дать более точное определение. Альтернативный перевод: "все, кто был достаточно взрослым, чтобы понять, что означает обещание повиноваться Богу" (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/neh/10/29.md b/neh/10/29.md
new file mode 100644
index 00000000..447b15f5
--- /dev/null
+++ b/neh/10/29.md
@@ -0,0 +1,15 @@
+# к своим братьям, к самым почётным из них
+
+"самые почётные из братьев" - это люди, перечисленные в стихах 1-27. Остальные израильтяне поддержали этих уважаемых людей.
+
+# с клятвой и заклятием вступили в обязательство
+
+"клятва и заклятие" - это синонимы, удвоение использовано для усилений.  Альтернативный перевод: "торжественно поклялись исполнять обязательство" (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# поступать по закону Бога
+
+Это идиома. Альтернативный перевод: "жить по Божьему закону " или "быть послушным Божьему закону" (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# который дан через Божьего раба Моисея
+
+Это можно указать в активной форме. Альтернативный перевод: "закон, который Моисей, раб Божий, дал Израилю" (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/neh/10/30.md b/neh/10/30.md
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index 00000000..d562c4c0
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+++ b/neh/10/30.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В этих стихах перечисляется, какие именно законы должны были соблюдать те, кто дал клятву израильтяне.
+
+# Не отдавать своих дочерей чужеземным народам и не брать их дочерей в жёны своим сыновьям
+
+В древности договоренность о браке заключалась родителями молодых. Поэтому именно родители должны были препятствовать смешанным бракам. Альтернативный перевод: "не разрешим своим детям вступать в брак с неизраильтянами".  (См: [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/neh/10/31.md b/neh/10/31.md
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+++ b/neh/10/31.md
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+# Общие замечания:
+
+Израильтяне не должны были ничего делать в седьмой день недели - в субботу. Суббота - это день покоя, день, посвященный Богу. Кроме всего прочего, в этот день нельзя было заниматься торговлей и покупками. Не-израильтяне могли торговать во все дни. Так же священным считался и каждый седьмой год. В этот год всем должникам прощались долги.
+
+# когда чужеземные народы будут привозить товары и зерно с хлебом на продажу в субботу, не брать у них в субботу, в священный день
+
+Альтернативный перевод: "И если не-израильтяне захотят торговать с нами, в субботу мы не будем покупать не покупать ни товары, ни продовольствие.
+
+# прощать долги всякого рода
+
+Это означает, что они не будут требовать, чтобы люди возвращали долг.
diff --git a/neh/10/32.md b/neh/10/32.md
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+++ b/neh/10/32.md
@@ -0,0 +1,15 @@
+# поставили мы себе в закон
+
+то есть "мы приняли на себя обязательство", "мы пообещали".
+
+# трети сикля
+
+"1/3 сикля." Сикль равнялся примерно 15 граммам. Можно использовать современную систему мер: "5 граммов серебра" (См: [[rc://*/ta/man/translate/translate-bmoney]] and [[rc://*/ta/man/translate/translate-fraction]])
+
+# от себя
+
+то есть каждый глава семьи (обещание дано от лица мужчин, упомянутых в этой главе. Все они были главами семейств). 5 грамм серебра должна была давать каждая семья.
+
+# в год на нужды для дома нашего Бога
+
+то есть на содержание Храма. Каждая семья давала 5 гр. серебра в год на содержание Храма.
diff --git a/neh/10/33.md b/neh/10/33.md
new file mode 100644
index 00000000..06c6c29c
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+++ b/neh/10/33.md
@@ -0,0 +1,19 @@
+# Общие замечания:
+
+в этом стихе перечисляется, на какие именно нужды храма шло собираемое серебро
+
+# хлебы предложения
+
+"хлебы предложения" - это 12 особых хлебов, испеченных без дрожжей и хранящихся в храме как символ присутствия Бога среди своего народа (см. Лев. 24:5-8).
+
+# всесожжение
+
+"всесожжение" - это жертва, которая приносилась каждый день, 2 раза в день (см. ( 4Цар. 16:15; 1Ездр. 9:4))
+
+# на субботы, на начало месяца, на праздники, на священные вещи и на жертвы за грех
+
+Здесь перечислены жертвы, приносимые в особые дни (а не каждый день) -  суббота, начало месяца, праздник. "священные вещи" - тут, скорее всего, имеется в виду благодарственная жертва".
+
+# и на всё, совершаемое в доме нашего Бога.
+
+последняя фраза стиха подытоживает: "и вообще на все возможные жертвы, которые совершаются в Храме"
diff --git a/neh/10/34.md b/neh/10/34.md
new file mode 100644
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+++ b/neh/10/34.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Израильтяне обещают, что они по очереди будут снабжать Храм дровами.
+
+# как написано в законе
+
+Закон Моисея требовал, чтобы на жертвеннике постоянно горел огонь.
diff --git a/neh/10/35.md b/neh/10/35.md
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index 00000000..28fa6625
--- /dev/null
+++ b/neh/10/35.md
@@ -0,0 +1,3 @@
+# первые плоды
+
+согласно закону Моисея, первые созревшие колосья и первые созревшие плоды плодовых деревьев нужно было приносить в Храм и отдавать священникам. Остальной урожай люди могли оставлять себе. См. Исх. 23:19, 34:26; Втор. 26:2, Чис. 18:12; Лев. 19:23.
diff --git a/neh/10/36.md b/neh/10/36.md
new file mode 100644
index 00000000..f5d5bb8c
--- /dev/null
+++ b/neh/10/36.md
@@ -0,0 +1,3 @@
+# первенцев из наших сыновей и из нашего скота... и первородное
+
+согласно закону Моисея, первый ребёнок мужского пола (первый мальчик в семье, первый родившийся у коровы бычок, а у овцы - первый родившийся барашек) нужно было приносить в Храм. Первое родившееся животное мужского пола приносили в жертву, а ребёнка нужно было "выкупить" - заплатить за него Храму (Чис. 18:15). Первое потомство мужского пола нечистых животных (которых нельзя было приносить в жертву) тоже нужно было выкупить (см.Исх. 13:13; Чис. 18:15).
diff --git a/neh/10/37.md b/neh/10/37.md
new file mode 100644
index 00000000..e8565bfc
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+++ b/neh/10/37.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+в этом стихе говорится о пожертвованиях на Храм - на содержание храма и на содержание священников и левитов.
+
+# десятую часть во всех городах, где у нас земледелие
+
+Альтернативный перевод: "десятину того, что мы выращиваем на земле" (См: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/neh/10/38.md b/neh/10/38.md
new file mode 100644
index 00000000..83e98449
--- /dev/null
+++ b/neh/10/38.md
@@ -0,0 +1,11 @@
+# они будут брать левитскую десятую часть
+
+Это можно указать в активной форме. Альтернативный перевод: "люди дают им десятину" (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# десятая часть из своих десятых частей
+
+каждая израильская семья отдавала 1/10 своего урожая левитам, которые проживали в их местности. Левиты, в свою очередь, из всего этого дохода отдавали 1/10 в Иерусалимский храм.
+
+# кладовые комнаты
+
+"кладовые в храме"
diff --git a/neh/10/39.md b/neh/10/39.md
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index 00000000..08556528
--- /dev/null
+++ b/neh/10/39.md
@@ -0,0 +1,11 @@
+# потому что в эти комнаты как потомки Израиля, так и левиты должны доставлять приносимое в дар
+
+эта фраза объясняет, почему левиты должны были отдавать в храм 1/10 того, что они собирали с населения. Согласно закону, каждый израильтянин, в том числе и левиты, должен был отдавать Богу 1/10 своего дохода (урожая). Так как доходы левитов происходили из пожертвований израильтян, то им приходилось отдавать 1/10 этих собранных пожертвований на Храм. Альтернативный перевод: "потому что каждый израильтянин, в том числе и левиты, должны приносить пожертвования в кладовые Храма".
+
+# Там священные сосуды...и певцы
+
+Это предложение объясняет, на что используются собранные пожертвования - на содержание храмовой утвари, на оплату труда священников, стражников и храмовых певцов (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# мы не оставим дом нашего Бога
+
+Это может быть указано в положительной форме. Альтернативный перевод: "Мы будем заботится о храме"
diff --git a/neh/10/intro.md b/neh/10/intro.md
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+++ b/neh/10/intro.md
@@ -0,0 +1,21 @@
+# Неемия 10 Общие сведения
+
+## Структура и формат
+
+Эта глава завершает отрывок, начинающийся в главе 9. Содержание главы:
+
+1) Список приложивших печати (1–23).
+
+2) Обязательства, принятые на себя народом (29–39.)
+
+## Особые темы в этой главе
+
+### Клятва
+
+Подписывая этот договор, люди поклялись или согласились повиноваться Богу, не покупать вещи и не платить храмовый налог в субботу. (См: [[rc://*/tw/dict/bible/kt/vow]] and [[rc://*/tw/dict/bible/kt/sabbath]] and [[rc://*/tw/dict/bible/kt/temple]])
+
+## Ссылки:
+
+  * **[Nehemiah 10:01 Notes](./01.md)**
+
+**[](../11/intro.md)**
diff --git a/neh/11/01.md b/neh/11/01.md
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+++ b/neh/11/01.md
@@ -0,0 +1,13 @@
+# Начальники народа жили в Иерусалиме, а другие из народа бросали жребий, чтобы их десятая часть шла жить в святой город Иерусалим, а девять частей оставались в других городах
+
+В (Неем. 7:4) сообщается, что после окончания стены Неемия обратил внимание на малочисленность населения Иерусалима и озаботился увеличением его. С этой целью он решил произвести перепись народа. Но прежде чем это было сделано, наступил седьмой месяц года и произошли те торжественные собрания, о которых идет речь в гл. VIII-X. Только по окончании этих торжественных собраний Неемия мог приступить к осуществлению своих забот об увеличении населения города. Ст. 1 и 2 сообщают о мероприятиях Неемии. Сообщение это очень кратко и не вполне понятно. – «И жили начальники народа в Иерусалиме». Замечание это понимается экзегетами различно. По-видимому, нет нужды принимать его в строго точном смысле, будто в Иерусалиме никого не было, кроме начальников.
+
+Замечание писателя имеет в виду только оттенить, что простой народ, занимавшийся земледелием, предпочитал жить вне Иерусалима. Вследствие этого решено было принудительным образом увеличить население народа, и 110 часть жителей должна была переселиться сюда. По позднейшим сказаниям (Сир. 49:15) Неемия со своей стороны способствовал увеличению населения города тем, что построил в Иерусалиме дома, а для священников и левитов даже на собственные средства (Иуд. Древн. XI, 5, 8). В древности нередко прибегали к искусственному увеличению населения города.
+
+# Начальники народа
+
+Имеются в виду руководители: наместник Неемия, первосвященник Езекия и другие.
+
+# А другие из народа бросали жребий
+
+Руководители нации должны были остаться в Иерусалиме, все остальные израильтяне решали путем бросания жребия, кто должен переселиться в Иерусалим.
diff --git a/neh/11/02.md b/neh/11/02.md
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--- /dev/null
+++ b/neh/11/02.md
@@ -0,0 +1,3 @@
+# Народ благословил всех, кто добровольно согласился жить в Иерусалиме
+
+Лица, долженствовавшие переселиться в Иерусалим, определялись посредством жребия. Но из ст. 2 видно, что, прежде чем приступили к бросанию жребия, некоторые согласились добровольно переселиться в Иерусалим. Так как этим они избавляли других от вынужденного и, может быть, невыгодного переселения, то они были благословляемы народом.
diff --git a/neh/11/03.md b/neh/11/03.md
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index 00000000..9dfca90e
--- /dev/null
+++ b/neh/11/03.md
@@ -0,0 +1,5 @@
+# В городах Иудеи жили израильтяне, священники, левиты, храмовые слуги и потомки рабов Соломона, каждый в своём владении, по своим городам. А вот главы областей, которые жили в Иерусалиме
+
+Начало ст. 3-го является надписанием следующего далее списка жителей Иерусалима и всей занятой иудеями области. «Вот главы страны» (hammedinah), т.е. Иудеи, как провинции (medinah) Персидского царства (1Ездр. 2:1).
+
+Конструкция еврейского текста стиха до конца не ясна, и потому он переводится различно. Вместо перевода «а в городах Иудеи» возможно более правильно перевести «и в городах Иудеи» и считать эти слова и дальнейшие не вводным предложением. Тогда заглавие будет показывать, что следующий список заключает не одних жителей Иерусалима, а и жителей других городов.
diff --git a/neh/11/04.md b/neh/11/04.md
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+++ b/neh/11/04.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+В стихах 4-9 перечисляются начальники (главы) областей, жившие в Иерусалиме.
+
+# В Иерусалиме жили из потомков Иуды и потомков Вениамина. Из потомков Иуды: Афаия, сын Уззии, сын Захарии, сын Амарии, сын Сафатии, сын Малелеила, из потомков Фареса
+
+Список начинается с колена Иудина и колена Вениамина, представители которого распадались на два рода – Афаии из линии Фареса и Маасеи из линии Шелы. Линия третьего сына Иуды Зары, по-видимому, ко времени Неемии прекратилась.
diff --git a/neh/11/05.md b/neh/11/05.md
new file mode 100644
index 00000000..26b5d35b
--- /dev/null
+++ b/neh/11/05.md
@@ -0,0 +1,5 @@
+# И Маасея, сын Варуха, сын Колхозея, сын Хазаии, сын Адаии, сын Иоиарива, сын Захарии, сын Шилония.
+
+# Шилония
+
+Вместо «Шилония», имени невозможного в колене Иудином (от города Ефремова Салома), Риссель предлагает читать Шелания (от Шелы – ср. (Чис. 26:20) ).
diff --git a/neh/11/06.md b/neh/11/06.md
new file mode 100644
index 00000000..4e0b374f
--- /dev/null
+++ b/neh/11/06.md
@@ -0,0 +1,11 @@
+# Всех потомков Фареса, живших в Иерусалиме, четыреста шестьдесят восемь, достойные люди
+
+Здесь дается число потомков Фареса.
+
+# Всех ... было 468
+
+"Всех ... было четыреста шестьдесят восемь."
+
+# Достойные люди
+
+Уважаемые люди.
diff --git a/neh/11/07.md b/neh/11/07.md
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index 00000000..e09aaa62
--- /dev/null
+++ b/neh/11/07.md
@@ -0,0 +1,3 @@
+# А вот потомки Вениамина: Саллу, сын Мешуллама, сын Иоеда, сын Федаии, сын Колаии, сын Маасеи, сын Ифиила, сын Исаии
+
+В стихах 7–8 называются жившие в Иерусалиме два рода колена Вениаминова – род Саллу и род Габбая Саллая.
diff --git a/neh/11/08.md b/neh/11/08.md
new file mode 100644
index 00000000..898ecdac
--- /dev/null
+++ b/neh/11/08.md
@@ -0,0 +1,7 @@
+# И за ним Габбай, Саллай — девятьсот двадцать восемь.
+
+В (1Пар. 9:7-8) называются четыре линии колена Вениаминова, причем вместо Габбая поименован Ивния. Берто и Риссель предлагают и в ст. 8 читать это имя, предполагая, что Габбай-Саллай возникло по ошибке. Указанная в ст. 8 цифра 928, вероятно, относится только к роду Габбая.
+
+# 928 человек
+
+"Девятьсот двадцать восемь человек."  Можно закончить этот стих так же, как и стих 6 - "всего потомков Вениамина 928 человек".
diff --git a/neh/11/09.md b/neh/11/09.md
new file mode 100644
index 00000000..fb554b94
--- /dev/null
+++ b/neh/11/09.md
@@ -0,0 +1,11 @@
+# Иоиль, сын Зихри, был начальником над ними, а Иуда, сын Сенуи, был вторым над городом
+
+В стихе 9 называются отдельно начальники колен Иудина и Вениаминова («над ними», т.е. над упомянутыми выше): Иоиль, сын Зихри, и Иуда, сын Сенуи. Вероятно, Иоиль принадлежал к колену Иудину, а Иуда был вениамитянином (1Пар. 9:7-8). О Иуде замечается, что он был al hair mishne. Это замечание некоторые экзегеты понимают в том смысле, что Иуда был начальником над городом вторым в Иерусалиме, т.е. над частью города к западу от храмовой площади и к северу от среднего города (4Цар. 22:14; Соф. 1:10; 2Пар. 34:22); Ср. Иуд. Древн. XV, 11, 5). Но в таком значении mischne имело бы член (как в (4Цар. 22:14) и (Соф. 1:10) ), кроме того, оно обыкновенно употребляется о лицах второго ранга (4Цар. 23:4; 1Цар. 8:2, 17:13; 1Пар. 15:18). В виду этого и указанное замечание о Иуде правильнее понимать в том смысле, что он был в городе начальником второго ранга (LXX и слав.: «от града, вторый»).
+
+# А начальником над ними
+
+То есть начальником над потомками Вениамина.
+
+# Вторым над городом
+
+То есть вторым по старшинству человеком в Иерусалиме.
diff --git a/neh/11/10.md b/neh/11/10.md
new file mode 100644
index 00000000..42f9ad49
--- /dev/null
+++ b/neh/11/10.md
@@ -0,0 +1,9 @@
+# Общие замечания:
+
+В стихах 10-14 приводится список священников, живших в Иерусалиме.
+
+# Из священников: Иедаия, сын Иоиарива, Иахин
+
+Со ст. 10 начинается список священников. «Иедаия, сын Иоиарива, Иахин». По (1Пар. 9:10), Иедаия не был сыном Иоиарива. Поэтому слово ben (сын) считается ошибочно попавшим в текст 10 ст.
+
+Так в стихе названы не два, а три священнических рода, действовавшие уже в допленное время (1Пар. 24:7, 17, 9:10). Далее в ст. 11–14 названы позднее возникшие роды Сераии, Адаии и Амашсая.
diff --git a/neh/11/11.md b/neh/11/11.md
new file mode 100644
index 00000000..8caea8c0
--- /dev/null
+++ b/neh/11/11.md
@@ -0,0 +1,3 @@
+# Сераия, сын Хелкии, сын Мешуллама, сын Садока, сын Мераиофа, сын Ахитува, начальник в Божьем доме
+
+Вместо Сераии в (1Пар. 9:11) называется Азария. По мнению Рисселя, чтение (1Пар. 9:11) более правильно. Но различие имен лучше, по-видимому, объяснять тем, что в допленное время, которое имеет в виду список 1 Паралипоменон 9 гл., известный род назывался именем Азарии, а после него стал уже носить имя Сераии (ср. Неем. 10:2, 12:1, 12).
diff --git a/neh/11/12.md b/neh/11/12.md
new file mode 100644
index 00000000..8254e1d1
--- /dev/null
+++ b/neh/11/12.md
@@ -0,0 +1,7 @@
+# И их братья, делающие работу в Божьем доме –—восемьсот двадцать два; и Адаия, сын Иерохама, сын Фелалии, сын Амция, сын Захарии, сын Пашхура, сын Малхии
+
+В ст. 12 указано число принадлежавших народу Сераии. Имя Адаии, предполагают, заменяет имя Малхии (1Пар. 24:9), а в (Неем. 12:6-7) его должно разуметь под одним из двух Иедаий.
+
+# 822 человека
+
+"Восемьсот двадцать два человека".
diff --git a/neh/11/13.md b/neh/11/13.md
new file mode 100644
index 00000000..377f3010
--- /dev/null
+++ b/neh/11/13.md
@@ -0,0 +1,3 @@
+# И его братья, главы семейств — двести сорок два; и Амашсай, сын Азариила, сын Ахзая, сын Мешиллемофа, сын Иммера
+
+Число 242 обнимает не одних «глав поколений», потому что в таком случае число было бы слишком велико. Род Амашсая или по (1Пар. 9:12) Маасея в (Неем. 12:6), предполагают, упоминается под именем Шемаия.
diff --git a/neh/11/14.md b/neh/11/14.md
new file mode 100644
index 00000000..dff1f53c
--- /dev/null
+++ b/neh/11/14.md
@@ -0,0 +1,3 @@
+# И его братья, достойные люди — сто двадцать восемь. Начальником над ними был Завдиил, сын Гагедолима
+
+В (1Пар. 9:13) общее число священников определяется цифрой 1760, а по (Неем. 11:12-14) для послепленного времени эта цифра уменьшилась до 1192. – По ст. 14 начальником над священниками «был Завдиил, сын Гагедолима». Последнее имя понято LXX-ю в смысле прилагательного (gadol – великий), и отсюда получилось: ὑιὸς τῶν μεγάλων в слав. «Сохриил сын великих». В чем состояло начальствование Завдиила – неизвестно (ср. Иер. 20:1-7).
diff --git a/neh/11/15.md b/neh/11/15.md
new file mode 100644
index 00000000..51d63c46
--- /dev/null
+++ b/neh/11/15.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+В стихах 15-18 приводится список левитов, живших в Иерусалиме.
diff --git a/neh/11/16.md b/neh/11/16.md
new file mode 100644
index 00000000..5e9c2cc8
--- /dev/null
+++ b/neh/11/16.md
@@ -0,0 +1,3 @@
+# Шавфай и Иозавад, из глав левитов по делам Божьего дома за его пределами
+
+Левитские роды Шавфая и Иозавада упоминаются в (Неем. 8:7). Их обязанностью, по ст. 16, были внешние дела дома Божия, к числу которых, судя по (1Пар. 26:29), относилось письмоводство, суд и заботы о нуждах культа и храмового персонала. Замечанием из глав левитов писатель желает отметить, что он говорит о Шавфае и Иозаваде не как об отдельных личностях, а как о представителях, по имени которых назывались известные роды.
diff --git a/neh/11/17.md b/neh/11/17.md
new file mode 100644
index 00000000..1c38a090
--- /dev/null
+++ b/neh/11/17.md
@@ -0,0 +1,3 @@
+# Матфания, сын Михи, сын Завдия, сын Асафа, главный начинающий хвалу при молитве; Бакбукия, второй из его братьев; Авда, сын Шаммуя, сын Галала, сын Идифуна
+
+Потомок Асафа Матфания упоминается еще в (1Пар. 9:15), где деду его усвояется имя Зихрия (а не Завдия, как в ст. 17). Он был «главным начинателем славословия при молитве».
diff --git a/neh/11/18.md b/neh/11/18.md
new file mode 100644
index 00000000..f175dba4
--- /dev/null
+++ b/neh/11/18.md
@@ -0,0 +1,3 @@
+# Всех левитов в святом городе — двести восемьдесят четыре
+
+В (1Пар. 9:14-16) из левитов называются Шемаия, Бакбакар, Хереш, Галал, Матфания, Авдия, т.е. также шесть имен, из которых только два согласуются с упоминаемыми в (Неем. 11:15-17). Вероятно, стоящие в последнем месте имена Бакбукия и Авда соответствуют Бакбакару и Авдии (1Пар. 9:15-16). Указание общего числа левитов в 1 Паралипоменон 9 гл. отсутствует.
diff --git a/neh/11/19.md b/neh/11/19.md
new file mode 100644
index 00000000..7d0241c4
--- /dev/null
+++ b/neh/11/19.md
@@ -0,0 +1,15 @@
+# Стражники ворот: Аккув, Талмон и их братья, охраняющие ворота, — сто семьдесят два
+
+Имена привратников Аккува и Талмона упоминаются в (1Пар. 9:17), где сообщаются и некоторые сведения о привратниках (1Пар. 9:17-26). В (1Пар. 9:22) число привратников определяется цифрой 212 (вместо 172), (Неем. 11:19); вероятно, в 1 Паралипоменон указываются и привратники, жившие в городах.
+
+# Стражники (привратники у) ворот
+
+Люди, поставленные рядом с каждыми воротами, ответственны за контроль доступа в город или храм, а также за открытие и закрытие ворот по причинам, установленным управляющими.
+
+# Аккув ... Талмон
+
+Это имена людей.
+
+# 172 человека
+
+"Сто семьдесят два человека".
diff --git a/neh/11/20.md b/neh/11/20.md
new file mode 100644
index 00000000..c54ca752
--- /dev/null
+++ b/neh/11/20.md
@@ -0,0 +1,3 @@
+# Остальные израильтяне, священники и левиты жили по всем городам Иудеи, каждый в своём наследном уделе
+
+«Прочие израильтяне, священники, левиты жили по всем городам Иудеи». Из вавилонского плена возвратились преимущественно члены колена Иудина и Вениаминова, но им усвояется имя израильтян, так как они рассматриваются, как представители 12-ти колен, всего Израиля (1Ездр. 2:70, 3:1, 6:16-17, 21, 7:7; Неем. 2:10). Жили они во всех городах Иудеи, – не в области только колена Иудина, а во всей Иудее, каждый в своем уделе.
diff --git a/neh/11/21.md b/neh/11/21.md
new file mode 100644
index 00000000..31fce9c3
--- /dev/null
+++ b/neh/11/21.md
@@ -0,0 +1,7 @@
+# А храмовые слуги жили в Офеле, над ними Циха и Гишфа
+
+Место жительства нефинеев указывается согласно с (Неем. 3:26). Один из начальствовавших над нефинеями «Циха» упоминается еще в (1Ездр. 2:43; Неем 7:46). Имя Гишфы, не встречающееся в других местах, вероятно, можно отождествить с именем Хасуфы, который в (1Ездр. 2:43; Неем 7:46) поставляется вслед за Цихой.
+
+# Над ними Циха и Гишфа
+
+"Храмовыми слугами руководили Циха и Гишфа".
diff --git a/neh/11/22.md b/neh/11/22.md
new file mode 100644
index 00000000..42e10846
--- /dev/null
+++ b/neh/11/22.md
@@ -0,0 +1,3 @@
+# Уззий ... Вания ... Хашавия ... Матфания ... Миха ... Асаф
+
+Это имена людей.
diff --git a/neh/11/23.md b/neh/11/23.md
new file mode 100644
index 00000000..dc3ed3b4
--- /dev/null
+++ b/neh/11/23.md
@@ -0,0 +1,11 @@
+# Потому что по повелению царя для певцов была предписана определённая обязанность на каждый день
+
+Уззию, как видно из ст. 23, принадлежало не только начальствование в деле левитского служения, но и распределение назначенного певцам от царя содержания. Упоминание о царе должно относить к царю персидскому, а не к Давиду, организовавшему левитское служение.
+
+# Для певцов была предписана определённая обязанность
+
+Альтернативный перевод: "царь сказал им конкретно, что делать относительно певцов".
+
+# По повелению царя для певцов была предписана определённая обязанность на каждый день
+
+"Царь повелел, чтобы на певцов каждый день выделялось особое содержание" - то есть денежное довольствие или запас пищи. "Царь" - по-видимому, это Артаксеркс.
diff --git a/neh/11/24.md b/neh/11/24.md
new file mode 100644
index 00000000..ab31cc82
--- /dev/null
+++ b/neh/11/24.md
@@ -0,0 +1,5 @@
+# Петахия, сын Мешезавела, из потомков Зары, сына Иуды, был доверенным от царя по всем делам, касающимся народа
+
+«И Петахия... был доверенным от царя (lejad hammelech) по всяким делам, касающимся до народа.» Судя по этому замечанию, Петахия был царским комиссаром в Иерусалиме, который имел постоянные сношения с царем и его правительством. Каково было его отношение к pechah (областеначальнику), неизвестно.
+
+Его служебная деятельность, может быть, состояла в том, что он должен был наблюдать за поступлением тех податей натурой и деньгами, которые из провинции должны были идти в пользу иудеев (Риссель). Петахия был из колена Иудина, но не из линии Фареса, из которой происходила фамилия Давида (1Пар. 2:3-14).
diff --git a/neh/11/25.md b/neh/11/25.md
new file mode 100644
index 00000000..05563f9a
--- /dev/null
+++ b/neh/11/25.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+В стихах 25-30 перечисляются города, в которых жили потомки Иуды (колено Иудино).
diff --git a/neh/11/26.md b/neh/11/26.md
new file mode 100644
index 00000000..cab7efc9
--- /dev/null
+++ b/neh/11/26.md
@@ -0,0 +1,3 @@
+# Иешуа ... Молада ... Беф-Палет
+
+Это названия городов.
diff --git a/neh/11/27.md b/neh/11/27.md
new file mode 100644
index 00000000..67c8303f
--- /dev/null
+++ b/neh/11/27.md
@@ -0,0 +1,3 @@
+# Хацар-Шуал ... Вирсавия
+
+Это названия городов.
diff --git a/neh/11/28.md b/neh/11/28.md
new file mode 100644
index 00000000..b38460a8
--- /dev/null
+++ b/neh/11/28.md
@@ -0,0 +1,3 @@
+# Секелаг ... Мехон
+
+Это названия городов.
diff --git a/neh/11/29.md b/neh/11/29.md
new file mode 100644
index 00000000..196913c9
--- /dev/null
+++ b/neh/11/29.md
@@ -0,0 +1,3 @@
+# Ен-Риммон ... Цор ... Иармуф
+
+Это названия городов.
diff --git a/neh/11/30.md b/neh/11/30.md
new file mode 100644
index 00000000..fa0e08a1
--- /dev/null
+++ b/neh/11/30.md
@@ -0,0 +1,3 @@
+# аноах ... Одоллам ... Лахис ... Азека ... Вирсавия ... долина Енном
+
+Это названия городов.
diff --git a/neh/11/31.md b/neh/11/31.md
new file mode 100644
index 00000000..6107c184
--- /dev/null
+++ b/neh/11/31.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+В стихах 31-35 перечисляются города, в которых жили потомки Вениамина.
diff --git a/neh/11/32.md b/neh/11/32.md
new file mode 100644
index 00000000..570d3754
--- /dev/null
+++ b/neh/11/32.md
@@ -0,0 +1,3 @@
+# Анафоф, Нов, Анания
+
+Это названия городов.
diff --git a/neh/11/33.md b/neh/11/33.md
new file mode 100644
index 00000000..7446f333
--- /dev/null
+++ b/neh/11/33.md
@@ -0,0 +1,3 @@
+# Гацор, Рама, Гиффаим
+
+Это названия городов.
diff --git a/neh/11/34.md b/neh/11/34.md
new file mode 100644
index 00000000..94bcf863
--- /dev/null
+++ b/neh/11/34.md
@@ -0,0 +1,3 @@
+# Хадид, Цевоим, Неваллат
+
+Это названия городов.
diff --git a/neh/11/35.md b/neh/11/35.md
new file mode 100644
index 00000000..52cf6cd6
--- /dev/null
+++ b/neh/11/35.md
@@ -0,0 +1,7 @@
+# Лоде, Оно, в долине Харашим.
+
+Местности, занятые коленом Вениамина. Большей частью называются те, которые упоминаются уже в (1Ездр. 2:21-35). Исчисление начинается с Гивы. По (4Цар. 23:8, Зах. 14:10) Гива лежала на северной границе южного царства, на расстоянии около 3 ч. пути к северу от Иерусалима. Это нынешняя Джибия в вади Эль-Джиб. – Обращает на себя внимание то обстоятельство, что в рассматриваемых стихах в числе занятых иудеями городов не называются Иерихон, Мицфа и Гаваон (ср. Неем. 3:2, 7).
+
+Вообще список занятых местностей, приводимый в (Неем. 11:25-35), отличается от списка (1Ездр. 2:21-35; Неем. 7:25-38).
+
+Это отличие можно объяснять не только вероятной порчей текста, но и тем, что население не успело еще твердо осесть на известных местах и переходило на другие.
diff --git a/neh/11/36.md b/neh/11/36.md
new file mode 100644
index 00000000..6abdb5cc
--- /dev/null
+++ b/neh/11/36.md
@@ -0,0 +1,5 @@
+# А левиты имели свои жилища в участках Иуды и Вениамина
+
+Не ясно, кто поручил этим левитам жить с народом Вениамина, однако они жили с ним.
+
+Альтернативный перевод: "Они назначили некоторых левитов, которые жили в Иудее, чтобы служить народу Вениамина."
diff --git a/neh/11/intro.md b/neh/11/intro.md
new file mode 100644
index 00000000..919724de
--- /dev/null
+++ b/neh/11/intro.md
@@ -0,0 +1,19 @@
+# Неемия 11 Общие сведения
+
+## План главы:
+
+1–2. Заботы об увеличении населения Иерусалима. 3–36. Список глав страны, живших в Иерусалиме и в городах Иудеи.
+
+## Особые темы в этой главе
+
+В этой главе рассказывается о расселении вернувшихся из плена израильтян по Иудее.
+
+## Места, где жили иудеи
+
+Некоторые люди жили в Иерусалиме, но большинство людей жили в деревнях и городах за пределами Иерусалима. Они жили там, чтобы обрабатывать землю, разводить скот. Город с его стенами обеспечивал защиту всех людей, в том случае если на них нападут враги.
+
+## Ссылки:
+
+  * **[Nehemiah 11:01 Notes](./01.md)**
+
+**[<<](../10/intro.md) | [>>](../12/intro.md)**
diff --git a/neh/12/01.md b/neh/12/01.md
new file mode 100644
index 00000000..6b28a01a
--- /dev/null
+++ b/neh/12/01.md
@@ -0,0 +1,19 @@
+# Вот священники и левиты
+
+Вначале перечисляются священники, левиты названы начиная со стиха 8. Альтернативный перевод: "Вот имена священников и левитов, которые пришли из Вавилона  с Зовровавелем, сыном Салафиила и с Иисусом первосвященником. Священники:..."
+
+# которые пришли
+
+имеется в виду, что они возвратились в Иерусалим из вавилонского плена. Альтернативный перевод: "которые вернулись в Иерусалим из плена"
+
+# с Зоровавелем, сыном Салафиила
+
+"под руководством Зоровавеля, сына Салафиила".
+
+# Зоровавель ... Салафиил ... Иисус ... Сераия ... Иеремия ... Ездра
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Иисус
+
+Первоначальные читатели поняли бы, что Иисус был первосвященником. Альтернативный перевод: "Иисус первосвященник" (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/neh/12/02.md b/neh/12/02.md
new file mode 100644
index 00000000..4c5b223d
--- /dev/null
+++ b/neh/12/02.md
@@ -0,0 +1,3 @@
+# Амария ... Маллух ... Хаттуш
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/03.md b/neh/12/03.md
new file mode 100644
index 00000000..eb56ac40
--- /dev/null
+++ b/neh/12/03.md
@@ -0,0 +1,3 @@
+# Шехания ... Рехум ... Меремоф
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/04.md b/neh/12/04.md
new file mode 100644
index 00000000..1e504179
--- /dev/null
+++ b/neh/12/04.md
@@ -0,0 +1,3 @@
+# Иддо ... Гиннефой ... Авия
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/05.md b/neh/12/05.md
new file mode 100644
index 00000000..2e6ee641
--- /dev/null
+++ b/neh/12/05.md
@@ -0,0 +1,3 @@
+# Миямин ... Маадия ... Вилга
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/06.md b/neh/12/06.md
new file mode 100644
index 00000000..e53121c6
--- /dev/null
+++ b/neh/12/06.md
@@ -0,0 +1,3 @@
+# Шемаия ... Иоиарив ... Иедаия
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/07.md b/neh/12/07.md
new file mode 100644
index 00000000..0e909eb8
--- /dev/null
+++ b/neh/12/07.md
@@ -0,0 +1,7 @@
+# Саллу ... Амок ... Хелкия ... Иедаия ... Иисус
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# главы священников и их братья
+
+то есть представители отдельных священнических родов и следующие за ними по старшинству братья.
diff --git a/neh/12/08.md b/neh/12/08.md
new file mode 100644
index 00000000..0c563267
--- /dev/null
+++ b/neh/12/08.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+В стихах 8-26 представлен список левитов, которые вернулись из плена с Зоровавелем.
+
+# Иисус, Биннуй, Кадмиил, Шеревия, Иуда, Матфания
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/09.md b/neh/12/09.md
new file mode 100644
index 00000000..377114ca
--- /dev/null
+++ b/neh/12/09.md
@@ -0,0 +1,7 @@
+# Бакбукия, Унний
+
+Это мужские имена.  (См: [[rc://*/ta/man/translate/translate-names]])
+
+# стояли на службе напротив них
+
+Возможные значения: 1) это было во время богослужения, и это были две группы певцов и/или музыкантов, или 2) эти группы охраняли храм в разное время, или "по очереди охраняли храм."
diff --git a/neh/12/10.md b/neh/12/10.md
new file mode 100644
index 00000000..9af2c28d
--- /dev/null
+++ b/neh/12/10.md
@@ -0,0 +1,7 @@
+# Иисус ... Иоаким ... Елиашива ... Иоиада
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Иисус был отцом Иоакима
+
+Это тот же самый Иисус, который встречается в [Nehemiah 12:1](../12/01.md). Первоначальные читатели поняли бы, что Иисус был первосвященником. Альтернативный перевод: "Иисус, первосвященник, был отцом Иоакима" (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/neh/12/11.md b/neh/12/11.md
new file mode 100644
index 00000000..d5e04b50
--- /dev/null
+++ b/neh/12/11.md
@@ -0,0 +1,3 @@
+# Иоиад ... Ионафан ... Иаддуа
+
+Это мужские имена.  (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/12.md b/neh/12/12.md
new file mode 100644
index 00000000..8e73827b
--- /dev/null
+++ b/neh/12/12.md
@@ -0,0 +1,7 @@
+# Иоаким ... Мераия ... Ханания
+
+Это мужские имена.  (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Сераия ... Иеремии
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]]). Названные далее 20 имен более или менее соответствуют 22 именам, приведенным в стихах 1-7. Не упомянуты здесь Хаттуш из стиха 2 и Маадин из стиха 5. Харим (стих 15; сравните 10:5) – то же лицо, что Рехум в стихе 3. Миниамин (стих 17) – то же, что Мнямин в стихе 5.
diff --git a/neh/12/13.md b/neh/12/13.md
new file mode 100644
index 00000000..eba22a54
--- /dev/null
+++ b/neh/12/13.md
@@ -0,0 +1,7 @@
+# Мешуллам ... Иоханан
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Ездра ... Амариа
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/14.md b/neh/12/14.md
new file mode 100644
index 00000000..7bf442c7
--- /dev/null
+++ b/neh/12/14.md
@@ -0,0 +1,7 @@
+# Ионафан ... Иосиф
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Мелих ... Шеваниа
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/15.md b/neh/12/15.md
new file mode 100644
index 00000000..b75d0388
--- /dev/null
+++ b/neh/12/15.md
@@ -0,0 +1,7 @@
+# Адна ... Хелкия
+
+Это имена людей. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Харим ... Мераиоф
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/16.md b/neh/12/16.md
new file mode 100644
index 00000000..a90a3388
--- /dev/null
+++ b/neh/12/16.md
@@ -0,0 +1,7 @@
+# Захария ... Мешуллам
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Иддо ... Гиннефон
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/17.md b/neh/12/17.md
new file mode 100644
index 00000000..3adb379b
--- /dev/null
+++ b/neh/12/17.md
@@ -0,0 +1,11 @@
+# Зихрий ... Пилтай
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Авиа ... Миниамин ... Моадиа
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# ... из рода Миниамина
+
+Люди, которые сделали копии еврейского текста по ошибке, не упомянули имя главы рода Миниаминов, и поэтому это имя здесь отсутствует. Переводчики могут предоставить сноску, объясняющую это. ULB использует многоточие (...) чтобы показать, что здесь пропущено имя главы рода. Альтернативный перевод: "из рода Авии — Зихрий, ... из рода Миниамина, из рода Моадии — Пилтай" или: "Зихрий был главой рода Авии, ... был главой рода Миниамина, Пилтай был главой рода Моадии".
diff --git a/neh/12/18.md b/neh/12/18.md
new file mode 100644
index 00000000..bc689f53
--- /dev/null
+++ b/neh/12/18.md
@@ -0,0 +1,7 @@
+# Шаммуй ... Ионафан
+
+Это мужские. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Вилга ... Шемаиа
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/19.md b/neh/12/19.md
new file mode 100644
index 00000000..b1f60e10
--- /dev/null
+++ b/neh/12/19.md
@@ -0,0 +1,7 @@
+# Мафнай ... Уззий
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Иоиарив ... Иедаиа
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/20.md b/neh/12/20.md
new file mode 100644
index 00000000..6c940386
--- /dev/null
+++ b/neh/12/20.md
@@ -0,0 +1,7 @@
+# Каллай ... Евер
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Саллай ... Амок
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/21.md b/neh/12/21.md
new file mode 100644
index 00000000..2af36e6e
--- /dev/null
+++ b/neh/12/21.md
@@ -0,0 +1,7 @@
+# Хашавия ... Нафанаил
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Хелкиа ... Иедаи
+
+Это мужские имена.  По имени родоначальника назывался весь род. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/22.md b/neh/12/22.md
new file mode 100644
index 00000000..0e92c4ed
--- /dev/null
+++ b/neh/12/22.md
@@ -0,0 +1,11 @@
+# главы семейств левитов внесены в запись
+
+Лица, возглавлявшие левитские роды при первосвященниках от Елиашива до Иаддуя (стих 22), вероятно, вносились в официальные списки (с необходимыми поправками) при каждом из вышеперечисленных первосвященников.
+
+# Елиашив ... Иоиад, Иоханан ... Иаддуя
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# во время персидского царя Дария
+
+Другое возможное значение "до тех пор пока царствовал Дарий". В царствование Дария Персидского были составлены списки священников. Вероятно, подразумевается Дарий II, правивший Персией с 423 по 404 гг.до Р. Х.
diff --git a/neh/12/23.md b/neh/12/23.md
new file mode 100644
index 00000000..ab263143
--- /dev/null
+++ b/neh/12/23.md
@@ -0,0 +1,7 @@
+# вписаны в хронологические записи
+
+"хронологические записи" или "летописи" - книга официальных записей, куда вносились главы левитских семей, служивших до дней Иоханана. Возможно, такой "летописью" является книга Паралипоменон.
+
+# до дней Иоханана, сына Елиашива
+
+Записи в храме делались только до того времени, когда начал служить Иоханан.
diff --git a/neh/12/24.md b/neh/12/24.md
new file mode 100644
index 00000000..72aa3a44
--- /dev/null
+++ b/neh/12/24.md
@@ -0,0 +1,15 @@
+# Общие замечания:
+
+Левиты, перечисленные в стихах 24-25, служили гораздо раньше, а именно во дни Иоакима (стих 10)… и во дни… Неемии и… Ездры (стих 26). Может быть, названный тут Хашавия и Хашавия в 3:17 – одно и то же лицо. Шеревия и Иисус упоминаются и в 12:8. Исходя из звучания слова «сын» в древнееврейском языке, полагают, что Иисус, сын Кадмиила (стих 24) следовало бы читать, как в стихе 8 «Иисус, Биннуй, Кадмиил».
+
+# Хашавия, Шеревия, Иисус ... Кадмиил
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# для прославления при благодарениях, смена за сменой
+
+Это относится к тому, как они пели некоторые из своих песен поклонения. Лидер или одна из групп пела фразу, после чего одна или две другие группы, которые стояли напротив них, пели эту же фразу в ответ - антифонное пение.
+
+# по повелению Давида
+
+Царь Давид повелел левитам, как они должны организовывать и вести поклонение.
diff --git a/neh/12/25.md b/neh/12/25.md
new file mode 100644
index 00000000..aa590b0b
--- /dev/null
+++ b/neh/12/25.md
@@ -0,0 +1,7 @@
+# Матфания, Бакбукия, Овадия, Мешуллам, Талмон, Аккув
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# стражниками, охраняющие хранилища ворот
+
+здесь опечатка. Следует читать: "стражники, охраняющие хранилища ворот". То есть в отличие от левитов, названных в предыдущем стихе, Матфания, Бакбукия, Овадия, Мешуллам, Талмон и Аккув были стражниками, охраняющими сокровищницы храма".
diff --git a/neh/12/26.md b/neh/12/26.md
new file mode 100644
index 00000000..1020f402
--- /dev/null
+++ b/neh/12/26.md
@@ -0,0 +1,7 @@
+# Иоаким ... Иисус ... Иоседек ... Неемия ... Ездра
+
+Это имена людей. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# во времена Иоакима ... Иоседека, и во времена начальника областей Неемии, книжника и священника Ездры
+
+Объясняется, когда именно эти названные в предыдущих стихах левиты занимали свои должности. Время служения левитов определяется по тому, кто именно руководил Иудеей. Альтернативный перевод: "они служили во времена, когда первосвященником был Иоаким..., а наместником был Неемия, и когда жил Ездра - священник и книжник".
diff --git a/neh/12/27.md b/neh/12/27.md
new file mode 100644
index 00000000..54c5ba01
--- /dev/null
+++ b/neh/12/27.md
@@ -0,0 +1,11 @@
+# На освящение иерусалимской стены
+
+Альтернативный перевод: "Для освящения иерусалимской стены".
+
+# со всех мест
+
+"отовсюду" - то есть не только из Иерусалима, но и из других городов.
+
+# кимвалы, арфы, лиры
+
+Точно неизвестно, как именно выглядели музыкальные инструменты, которыми пользовались в древности. Кимвалы - это ударный инструмент (две тонкие круглые металлические пластины, которые ударяются друг о друга, чтобы издать громкий звук), арфа и лира - это, скорее всего, струнные инструменты (См: [[rc://*/ta/man/translate/translate-unknown]]).
diff --git a/neh/12/28.md b/neh/12/28.md
new file mode 100644
index 00000000..0804760e
--- /dev/null
+++ b/neh/12/28.md
@@ -0,0 +1,3 @@
+# сыновья певцов
+
+Сыновья певцов – это не сыновья в буквальном смысле, а участники (члены) левитских певческих хоров, приходившие в Иерусалим в определенные дни.
diff --git a/neh/12/29.md b/neh/12/29.md
new file mode 100644
index 00000000..3d10c16c
--- /dev/null
+++ b/neh/12/29.md
@@ -0,0 +1,7 @@
+# Беф-Гаггилгал ... Гевы и Азмавет
+
+Это географические названия. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# певцы выстроили себе сёла в окрестностях Иерусалима
+
+так как певцы ("сыновья певцов") должны были приходить по очереди в Иерусалим для служения в храме, они, по-видимому, решили поселиться поблизости. Альтернативный перевод: "певцы организовали себе поселения рядом с Иерусалимом".
diff --git a/neh/12/30.md b/neh/12/30.md
new file mode 100644
index 00000000..ef3bd8c5
--- /dev/null
+++ b/neh/12/30.md
@@ -0,0 +1,3 @@
+# очистились и очистили народ, ворота и стену
+
+то есть провели религиозные обряды очищения. Это было необходимо для совершения обряда освящения стены.
diff --git a/neh/12/31.md b/neh/12/31.md
new file mode 100644
index 00000000..83ab2624
--- /dev/null
+++ b/neh/12/31.md
@@ -0,0 +1,11 @@
+# я
+
+автор книги, Неемия, ведет повествование от первого лица. Можно уточнить: "Тогда я, Неемия, повёл..."
+
+# начальников в Иудее
+
+высокопоставленные чиновники и главы родов, которые жили в Иудее.
+
+# повёл на стену
+
+они забрались на высокую стену - крепостная стена, окружавшая Иерусалим, была достаточно широкой, чтобы на ней можно было стоять и по ней ходить.
diff --git a/neh/12/32.md b/neh/12/32.md
new file mode 100644
index 00000000..97290c81
--- /dev/null
+++ b/neh/12/32.md
@@ -0,0 +1,7 @@
+# Гошаия
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# и половина начальников в Иудее
+
+речь идет о начальниках, упомянутых в предыдущем стихе. По-видимому, Неемия разделил начальство на две группы; каждую из этих групп сопровождал хор (см. предыдущий стих), и две эти группы (начальники и хор) двигалась по стене с двух сторон.
diff --git a/neh/12/33.md b/neh/12/33.md
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index 00000000..c888014c
--- /dev/null
+++ b/neh/12/33.md
@@ -0,0 +1,3 @@
+# Азария, Ездра, Мешуллам
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/34.md b/neh/12/34.md
new file mode 100644
index 00000000..b33b5e27
--- /dev/null
+++ b/neh/12/34.md
@@ -0,0 +1,3 @@
+# Иуда, Вениамин, Шемаия и Иеремия
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/neh/12/35.md b/neh/12/35.md
new file mode 100644
index 00000000..d8623f6a
--- /dev/null
+++ b/neh/12/35.md
@@ -0,0 +1,7 @@
+# Захария ... Ионафан ... Шемаиа ... Матфаниа ... Михей ... Закхур ... Асаф
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Захария, сын Ионафана, сын Шемаии, сын Матфании, сын Михея, сын Закхура, сын Асафа
+
+Все имена после "Захария" являются предками Захарии. Этот список связывает Захарию с известным певцом Асафом. "Захария, который был сыном Ионафана, который был сыном Шемаии, который был сыном Матфании, который был сыном Михея, который был сыном Закхура, сына Асафа."
diff --git a/neh/12/36.md b/neh/12/36.md
new file mode 100644
index 00000000..ad3baeb3
--- /dev/null
+++ b/neh/12/36.md
@@ -0,0 +1,7 @@
+# Шемаия, Азариил, Милалай, Гилалай, Маай, Нафанаил, Иуда и Хананий ... Давид ... Ездра
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# впереди них книжник Ездра
+
+"книжник Ездра вел их"
diff --git a/neh/12/37.md b/neh/12/37.md
new file mode 100644
index 00000000..0b5887dd
--- /dev/null
+++ b/neh/12/37.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/neh/12/38.md b/neh/12/38.md
new file mode 100644
index 00000000..ca0589ca
--- /dev/null
+++ b/neh/12/38.md
@@ -0,0 +1,11 @@
+# а за ним я
+
+Неемия ведёт повествование от первого лица. Альтернативный перевод: "а за ними я, Неемия".
+
+# Печной башни
+
+Это название высокой постройки, где люди следили за тем, нет ли какой нибудь опасности (нападения врагов или пожара). (См: [[rc://*/ta/man/translate/translate-names]])
+
+# широкой стены
+
+Это - название части стены, которая, вероятно, была шире других частей.
diff --git a/neh/12/39.md b/neh/12/39.md
new file mode 100644
index 00000000..0b5887dd
--- /dev/null
+++ b/neh/12/39.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/neh/12/40.md b/neh/12/40.md
new file mode 100644
index 00000000..60012030
--- /dev/null
+++ b/neh/12/40.md
@@ -0,0 +1,7 @@
+# у Божьего дома
+
+то есть у храма.
+
+# я и половина начальников со мной
+
+Неемия ведёт повествование от первого лица. Альтернативный перевод: "Я, Неемия, также занял свое место рядом с половиной начальников."
diff --git a/neh/12/41.md b/neh/12/41.md
new file mode 100644
index 00000000..f925616c
--- /dev/null
+++ b/neh/12/41.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Вероятно, в ст. 41–42 названы участники второй процессии, не упомянутые ранее при описании шествия второго хора.
+
+# Елиаким ... Маасея ... Миниамин ... Михей ... Елиоенай ... Захария ... Ханания
+
+Это мужские имена - имена [[rc://*/ta/man/translate/translate-names]])
+
+# с трубами
+
+Возможные значения: 1) только первые семь священников, перечисленных от Елиакима до Ханании, несли трубы или 2) все 15 священников, перечисленных от Елиакима до Езера, несли трубы.
diff --git a/neh/12/42.md b/neh/12/42.md
new file mode 100644
index 00000000..5e3c914d
--- /dev/null
+++ b/neh/12/42.md
@@ -0,0 +1,7 @@
+# Маасея, Шемаия, Елеазар, Уззий, Иоханан, Малхия, Елам ... Езер
+
+Это мужские имена . (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Израхия
+
+Это имя мужчины, который был руководителем певцов.
diff --git a/neh/12/43.md b/neh/12/43.md
new file mode 100644
index 00000000..e4cf7b52
--- /dev/null
+++ b/neh/12/43.md
@@ -0,0 +1,7 @@
+# великую радость
+
+"очень сильно радовались"
+
+# далеко было слышно веселье Иерусалима
+
+"веселье Иерусалима" это метоним для "звук, который издавали жители Иерусалима." Это можно сформулировать иначе: "шум празднования был слышен далеко за пределами Иерусалима" (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/neh/12/44.md b/neh/12/44.md
new file mode 100644
index 00000000..933afd08
--- /dev/null
+++ b/neh/12/44.md
@@ -0,0 +1,15 @@
+# В тот же день
+
+«в тот же день» не указывает непременно на день освящения стены; замечание имеет характер неопределенный и означает: «в то время».
+
+# были приставлены люди к кладовым
+
+"были назначены ответственные" Не ясно, кто назначил этих людей. Кладовые комнаты, куда сносились иудеями «начатки» и десятины, как это было установлено законом, представляли собой боковые помещения, пристроенные к храму (3Цар. 6:5; 1Пар. 28:11; 2Пар. 31:11; Неем. 10:37-39; 12:25; 13:4,12-13).
+
+# приношений
+
+вещи, которые люди давали священникам (см. главу 10).
+
+# Иудеям было радостно видеть стоящих священников и левитов
+
+Альтернативный перевод (включая след.стих "которые совершали служение"): "Люди радовались, что священники и левиты служили Богу в Храме".
diff --git a/neh/12/45.md b/neh/12/45.md
new file mode 100644
index 00000000..82f33090
--- /dev/null
+++ b/neh/12/45.md
@@ -0,0 +1,3 @@
+# по установлению Давида и его сына Соломона
+
+Неемия восстановил служение священников и левитов в том виде, в каком оно было предусмотрено еще царем Давидом (1Пар. 22-26) и, вероятно, впервые осуществлено при Соломоне. Музыка и пение играли важную роль в этом служении. Люди радовались, что служение в храме теперь снова проходит именно так, как это было изначально задумано.
diff --git a/neh/12/46.md b/neh/12/46.md
new file mode 100644
index 00000000..ce7b6948
--- /dev/null
+++ b/neh/12/46.md
@@ -0,0 +1,3 @@
+# Давно во времена Давида и Асафа были установлены...
+
+см. комментарий к предыдущему стиху. Неемия восстановил служение в Храме и работу (пение) певцов по правилам, установленным еще во времена Давида и Асафа.
diff --git a/neh/12/47.md b/neh/12/47.md
new file mode 100644
index 00000000..d07850fb
--- /dev/null
+++ b/neh/12/47.md
@@ -0,0 +1,7 @@
+# во времена Зоровавеля
+
+Зоровавель был потомком царя Давида и одним из правителей иудейского царства.
+
+# сыновьям Аарона
+
+священники в Израиле, которые произошли от Аарона, брата Моисея
diff --git a/neh/12/intro.md b/neh/12/intro.md
new file mode 100644
index 00000000..e5ed9db0
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+++ b/neh/12/intro.md
@@ -0,0 +1,25 @@
+# Неемия 12 Общие сведения
+
+В этой главе рассказывается об освящении стен Иерусалима: после завершения восстановительных работ были приглашены священники и левиты для совершения особых молитв и благословения (освящения) стены. Содержание главы:
+
+1) Список священников, пришедших для освящения (1-7)
+
+2) Список левитов, пришедших для освящения (8-26)
+
+3) Освящение стен Иерусалима.
+
+Всего перечислено 22 имени. Из них 15 имен - те же самые, которые приведены уже в Неем 10:3-9, а остальные 7 - встречаются впервые. Это различие имен не ясно. Весьма вероятно предположение, что при подписи обязательства соблюдать закон некоторые череды (Неем. 10:3-9) подписались не своим точным именем, а именем тогдашнего представителя.
+
+Царь Давид разделил священство для отправления служения в будущем храме – на 24 череды (1Пар. 24:7-19). У Неемии перечислены 22 человека, о которых сказано, что они – главы священников; возможно, имелись в виду священнические череды, стоявшие за каждым из этих имен, что подтверждается фразой и братья их в окончании стиха 7.  Все это были священники и левиты, возвратившиеся из Вавилона с Зоровавелем… и с Иисусом почти за сто лет до Неемии (в 538 г. до Р. Х.). Два имени могли выпасть из списка, или по какой-то причине не были в него включены.
+
+## Особые темы в этой главе
+
+### Освящение стены
+
+На древнем Ближнем Востоке было обычным делом посвящать важное строение богу. Когда было завершено строительство, стена была посвящена Господу. длинные списки людей, указывающие на то, что "все" кто присутствовал при этом событии восхваляли Господа. (См: [[rc://*/tw/dict/bible/kt/falsegod]])
+
+## Ссылки:
+
+  * **[Nehemiah 12:01 Notes](./01.md)**
+
+**[<<](../11/intro.md) | [>>](../13/intro.md)**
diff --git a/neh/13/01.md b/neh/13/01.md
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index 00000000..6da80124
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+++ b/neh/13/01.md
@@ -0,0 +1,15 @@
+# В тот день при всём народе читали вслух из книги Моисея и там было написано: «Аммонитянин и моавитянин никогда не может войти в Божье общество
+
+"В тот день" не связано по времени и смыслу с повествованием предыдущей главы, но относится ко времени повторного возвращения Неемии в Иерусалим, как следует из 13:4-7.
+
+# Из книги Моисея
+
+Имеется в виду одна из книг Пятикнижия. В данном случае приводится цитата из Втор. 23:3-5.
+
+# Аммонитянин и моавитянин
+
+Аммонитяне и моавитяне - это названия племён, населявших ханаан до прибытия туда израильтян.
+
+# Не может войти в Божье общество
+
+То есть: "не может быть принят в качестве члена израильского народа, в качестве члена семьи".
diff --git a/neh/13/02.md b/neh/13/02.md
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+++ b/neh/13/02.md
@@ -0,0 +1,7 @@
+# Потому что они не встретили сыновей Израиля с хлебом и водой, а наняли против него Валаама, чтобы он проклял его, но наш Бог обратил проклятие в благословение»
+
+Аммонитяне и моавитяне сопротивлялись продвижению израильтян в землю ханаанскую, и моавитяне даже наняли против Израиля Валаама, чтобы проклясть его, но Бог, как известно, обратил проклятие в благословение (Чис. 22-25). Потому аммонитянам и моавитянам запрещено было «вхождение» в общество Божие (очевидно, в значении поклонения их в храме Яхве и вступления израильтян в брачные союзы с ними). Все это и было приведено народу на память не только словом (чтением закона), но и делом (13:4-9,23-28). Поэтому они и не встретили сыновей Израиля с хлебом и водой, что означает, они не оказали израильтянам радушный прием, как гостям.
+
+# Бог обратил проклятие в благословение
+
+"Бог сделал так, что вместо проклятия прозвучало благословение".
diff --git a/neh/13/03.md b/neh/13/03.md
new file mode 100644
index 00000000..2e346f1f
--- /dev/null
+++ b/neh/13/03.md
@@ -0,0 +1,3 @@
+# Когда они услышали этот закон
+
+То есть, когда израильтяне  услышали эти слова, которые были записаны в Книге Закона, они тотчас отделили всё чужеземное от Израиля.  Возвратившись из плена, израильтяне часто смешивались (вступали в браки, вели совместные дела - работу и торговлю) с местными племенами. Теперь, во исполнение закона Моисея, они решились на полную сегрегацию (отделение).
diff --git a/neh/13/04.md b/neh/13/04.md
new file mode 100644
index 00000000..486e3cfe
--- /dev/null
+++ b/neh/13/04.md
@@ -0,0 +1,11 @@
+# А прежде этого священник Елиашив, ответственный за комнаты в доме нашего Бога, близкий родственник Товии
+
+Вернувшийся в Иерусалим Неемия был неприятно поражен, когда обнаружил, что первосвященник Елиашив (3:1,20; 13:28) позволил Товии аммонитянину «обосноваться» в одном из складских помещений при храме, которое (большую комнату) специально отделал для него.
+
+# Священник Елиашив, ответственный за комнаты в доме нашего Бога
+
+В обязанности священника по имени Елиашав входило следить за порядком в помещениях храма.
+
+# Близкий родственник Товии
+
+Речь идет о Товии, враге Неемии, который упоминается в главах 2 и 3 как один из основных противников восстановления стены. Товия был аммонитянином, то есть не-израильтянином. Его близкое родство со священником Елиашавом как раз говорит о том, что израильтяне смешивались с местными народами, что и было решено прекратить (см. стихи 1-3).
diff --git a/neh/13/05.md b/neh/13/05.md
new file mode 100644
index 00000000..efa09aa2
--- /dev/null
+++ b/neh/13/05.md
@@ -0,0 +1,7 @@
+# Приготовил для него большую комнату, в которую до этого складывали хлебное приношение, фимиам, сосуды, десятые части от зерна, вина, масла, установленные законом для левитов, певцов, стражников ворот и приношения для священников
+
+Сказано, что этот аммонитянин, который к Неемии был настроен враждебно и противился возведению городской стены (2:10-19; 4:3,7; 6:1,12,17,19), был связан с иудейским первосвященником родственными узами. По всей вероятности, имелось в виду родство на брачной основе, которое связывало Товию со многими иудеями (6:17-18). Итак, в отсутствие Неемии (13:6) Товия переселился на территорию храма; может быть, ему было это нужно, чтобы под видом споспешествования делу Божиему каким-то образом вредить ему.
+
+# Стражники ворот
+
+На каждые ворота были определенны люди, которые отвечали за доступ к городу или храму, а также они открывали и закрывали ворота в определенное время и по причине, установленной управляющим. Посмотрите, как вы перевели это в [Nehemiah 7:1](../07/01.md).
diff --git a/neh/13/06.md b/neh/13/06.md
new file mode 100644
index 00000000..357c9996
--- /dev/null
+++ b/neh/13/06.md
@@ -0,0 +1,7 @@
+# Когда всё это происходило, меня не было в Иерусалиме, потому что в тридцать втором году вавилонского царя Артаксеркса я уходил к царю, а когда прошло несколько дней опять отпросился у царя обратно
+
+Артаксеркс назван здесь «Вавилонским царем» потому, что Вавилон входил тогда в состав Персидской империи. Сколько времени оставался в Иерусалиме Неемия, отпросившись туда у царя вторично, не известно. (Между прочим, примерно в то же время мог совершать свое служение в Иудее пророк Малахия).
+
+# Меня не было в Иерусалиме
+
+"В то время как все это происходило, я был далеко от Иерусалима". Неемия, автор книги, ведет повествование от первого лица. Неемия был наместником Артаксеркса в Иудее, поэтому иногда ему необходимо было приходить к царю.
diff --git a/neh/13/07.md b/neh/13/07.md
new file mode 100644
index 00000000..7b60a3b5
--- /dev/null
+++ b/neh/13/07.md
@@ -0,0 +1,3 @@
+# Когда я пришёл в Иерусалим и узнал о зле, которое сделал Елиашив, приготовив для Товии комнату во дворах Божьего дома
+
+Услышав о худом деле, совершенном первосвященником, Неемия был огорчен и разгневан; вероятно, его поразила и непоследовательность поведения Елиашива, который сам участвовал в восстановлении стены (3:1), а теперь вот поселил на территории храма того, кто так этому противился!
diff --git a/neh/13/08.md b/neh/13/08.md
new file mode 100644
index 00000000..f05ef660
--- /dev/null
+++ b/neh/13/08.md
@@ -0,0 +1,7 @@
+# Тогда мне было очень неприятно, и я выбросил из комнаты все домашние вещи Товии
+
+Реакция Неемии была быстрой и непосредственной: он выбросил все… вещи Товиины вон из комнаты и велел очистить ее и смежные с нею помещения (тоже, вероятно, занятые Товией).
+
+# Мне было очень неприятно
+
+Скорее "я очень разозлился", "я разгневался".
diff --git a/neh/13/09.md b/neh/13/09.md
new file mode 100644
index 00000000..6ecf9d85
--- /dev/null
+++ b/neh/13/09.md
@@ -0,0 +1,3 @@
+# Я сказал, чтобы очистили комнаты, и приказал снова занести туда сосуды Божьего дома, хлебное приношение и фимиам
+
+Он также попросил очистить комнаты церемониально или посредством окуривания (может быть, и то и другое), и внести в них прежние предметы, чтобы комнаты снова могли отвечать своему назначению.
diff --git a/neh/13/10.md b/neh/13/10.md
new file mode 100644
index 00000000..de0ac2a8
--- /dev/null
+++ b/neh/13/10.md
@@ -0,0 +1,7 @@
+# Ещё я узнал, что левитам не отдаются их доли, и что левиты и певцы, которые совершали своё служение, разбежались, каждый на своё поле
+
+Может быть, вселение Товии в храм косвенно было связано с пренебрежением некоторыми иудеями теми обязательствами, которые они на себя взяли. Ибо, как узнал Неемия, левитам перестали аккуратно отдавать положенные им части (отчего и опустели складские помещения при храме!). Серьезным последствием такого отступления от Моисеева закона явилось то, что левиты и певцы… разбежались, чтобы работать на своих полях (Чис. 35:1-5). Не ясно ли, что в таких условиях у левитов гораздо меньше времени оставалось для их работы в храме, т. е. для совершения их духовного служения!
+
+# Левиты и певцы, которые совершали своё служение, разбежались, каждый на своё поле
+
+Левитам платили за их службу в храме, беря деньги и продукты из того, что приносили в храм израильтяне. Неемия узнал, что левитам не платили. Поэтому левиты и певцы разбежались, каждый на своё поле, так как им не платили зарплату, левиты и певцы вынуждены были вернуться в свои дома и работать на полях.
diff --git a/neh/13/11.md b/neh/13/11.md
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index 00000000..8715a1f3
--- /dev/null
+++ b/neh/13/11.md
@@ -0,0 +1,7 @@
+# За это я сделал выговор начальникам и сказал: «Почему оставили Божий дом?» Я собрал их и поставил на их места
+
+Официальным лицам в Иудее Неемия сделал… выговор за то, что оставили дом Божий и попускают народу пренебрегать им. (Заметим, что и пророк Малахия обращался к той же проблеме; Мал. 3:8-10.) Не трудно догадаться, что в глазах Неемии все это выглядело тем более непростительным, что «начальствующие» перед лицом Бога и народа заверили своими подписями и печатями обязательство впредь никогда этого не допускать (Неем. 9:38; 10:14-29,35,37,39). «Мы не оставим дома Бога нашего», – заявили они (10:39б).
+
+# Я собрал их и поставил на их места
+
+Неемия собрал (созвал) разбежавшихся левитов и певцов и они снова стали выполнять свою работу в храме.
diff --git a/neh/13/12.md b/neh/13/12.md
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index 00000000..a04d7a4b
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+++ b/neh/13/12.md
@@ -0,0 +1,3 @@
+# Все иудеи
+
+Название земли является метонимом народа земли. Это, вероятно, обобщение. Альтернативный перевод: "все люди, которые жили в Иудее".
diff --git a/neh/13/13.md b/neh/13/13.md
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index 00000000..433fc9a3
--- /dev/null
+++ b/neh/13/13.md
@@ -0,0 +1,7 @@
+# Я приставил к кладовым священника Шелемию, книжника Садока, Федаию из левитов и с ними Ханана, сына Закхура, сына Матфании, потому что они считались верными. Им было поручено раздавать части своим братьям
+
+Во второй фразе стих 11 под словом их, по-видимому, подразумеваются левиты. Возвратив их на места их, Неемия назначил к кладовым четырех особо доверенных лиц, пользовавшихся доброй репутацией, – наблюдать за правильным распределением среди левитских семей хлеба, вина и масла (сравните стих 5 и 10:39), которые снова стали приносить… в кладовые… все Иудеи.
+
+# Они считались верными
+
+Неемия поручил надежным священникам и левитам, имена которых названы в этом стихе, раздавать зарплату остальным священникам и левитам из кладовых храма.
diff --git a/neh/13/14.md b/neh/13/14.md
new file mode 100644
index 00000000..19f2b1e0
--- /dev/null
+++ b/neh/13/14.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+Этот стих - это молитва Неемии. Неемия прерывает свой рассказ, чтобы обратиться к Богу.
+
+# Мой Бог, вспомни меня за это и не уничтожь моих добрых дел, которые я сделал для дома моего Бога и для служения в нём!
+
+Молитва, к которой часто прибегал Неемия, во всем искавший помощи своего Бога и стремившийся делать угодное Ему, звучит в его устах и по завершении им этих усердных дел (стих 14; сравните стихи 22,29,31; 5:19; 6:14).
diff --git a/neh/13/15.md b/neh/13/15.md
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index 00000000..8b147593
--- /dev/null
+++ b/neh/13/15.md
@@ -0,0 +1,7 @@
+# В те дни я увидел в Иудее, что в субботу давят виноград в давильнях, возят снопы, нагружают ослов вином, виноградом, смоквами, разным грузом и отвозят в субботний день в Иерусалим. Я строго выговорил им в тот же день, когда они продавали еду
+
+И еще одно письменное обязательство взяли на себя иудеи, обещая исполнять Божий законы; это было обязательство соблюдать субботу (10:31). Всё, перечисленное в этом стихе - обработка винограда, грузоперевозки, а так же торговля (см. след. стих) - это работа. В субботу работать было нельзя.
+
+# Давить/давильня
+
+Ходить по чему-то, чтобы раздавить или надавливать, соответственно "давильня" это место, где давили виноград для сока или вина. Давят виноград в давильнях:  "гонят виноградный сок".
diff --git a/neh/13/16.md b/neh/13/16.md
new file mode 100644
index 00000000..1920b080
--- /dev/null
+++ b/neh/13/16.md
@@ -0,0 +1,3 @@
+# Тиряне жили в Иудее, привозили рыбу, разный товар и продавали в субботу жителям Иудеи и в Иерусалиме
+
+Однако, вернувшись от царя Артаксеркса, Неемия обнаружил, что и этого обещания народ не исполняет. Как и во всякий другой день, в субботу работали иудеи на полях и в виноградниках и отвозили «всякий груз» в Иерусалим, и занимались куплей-продажей, в частности, покупали рыбу у финикийцев, живших в Иудее.
diff --git a/neh/13/17.md b/neh/13/17.md
new file mode 100644
index 00000000..3d0ffe99
--- /dev/null
+++ b/neh/13/17.md
@@ -0,0 +1,3 @@
+# Зачем вы делаете такое зло и оскверняете субботний день?
+
+И за это сделал выговор знатнейшим из народа Неемия, после чего предпринял целый ряд практических мер – во избежание в дальнейшем осквернения дня субботнего.
diff --git a/neh/13/18.md b/neh/13/18.md
new file mode 100644
index 00000000..1059ffa6
--- /dev/null
+++ b/neh/13/18.md
@@ -0,0 +1,3 @@
+# Разве не так поступали ваши отцы, и наш Бог за то навёл на нас и на этот город всё это бедствие?
+
+Выговаривая начальникам, он напомнил им, что и за это зло покарал Бог отцов их, наведя на нас и на город сей все это бедствие (т. е. изгнание евреев на чужбину); Неемия подразумевал сказанное о нарушении субботы пророком Иеремией (Иер. 17:19-27).
diff --git a/neh/13/19.md b/neh/13/19.md
new file mode 100644
index 00000000..8fd05b83
--- /dev/null
+++ b/neh/13/19.md
@@ -0,0 +1,3 @@
+# После этого, когда стемнело, у иерусалимских ворот, перед субботой, я приказал запирать двери и сказал, чтобы их не отпирали до окончания субботы. Моих слуг я ставил у ворот, чтобы никакой груз не проходил в субботу
+
+Практические меры, предпринятые Неемией, были весьма действенны: в канун субботы (т. е. в пятницу после захода солнца) он повелел запирать городские ворота и не отпирать их раньше утра следующего после субботы дня. Стражу у ворот он усилил за счет собственных слуг, которые следили за тем, чтобы никакая ноша не проходила в Иерусалим в день субботний.
diff --git a/neh/13/20.md b/neh/13/20.md
new file mode 100644
index 00000000..c26b9d0f
--- /dev/null
+++ b/neh/13/20.md
@@ -0,0 +1,3 @@
+# Раз или два торговцы и продавцы разного товара ночевали снаружи Иерусалима
+
+Некоторые торговцы попробовали раз – другой раскинуть свои шатры за городской стеной, видимо, в надежде на то, что потенциальные покупатели, воспользовавшись темнотой, проскользнут к ним и хоть что-нибудь да купят.
diff --git a/neh/13/21.md b/neh/13/21.md
new file mode 100644
index 00000000..3dc57b0b
--- /dev/null
+++ b/neh/13/21.md
@@ -0,0 +1,3 @@
+# Но я строго им выговорил и сказал: «Зачем вы ночуете возле стены? Если сделаете это в другой раз, я арестую вас». С того времени они не приходили в субботу
+
+Но Неемия недвусмысленно пригрозил им, что если они не прекратят собираться возле стены, то он употребит против них силу. И еще более укрепил стражу у ворот за счет левитов (сравните 11:19), дабы никем не была нарушена святость дня субботнего (окончание первой фразы в стихе 22).
diff --git a/neh/13/22.md b/neh/13/22.md
new file mode 100644
index 00000000..6ad38438
--- /dev/null
+++ b/neh/13/22.md
@@ -0,0 +1,7 @@
+# Левитам я сказал, чтобы они очистились и пришли стеречь ворота, чтобы почитать святым субботний день. И за это вспомни меня, мой Бог, и пощади меня по Твоей великой милости!
+
+С того времени торговцы не приходили в субботу.
+
+# Очистились и пришли стеречь ворота, чтобы почитать святым субботний день
+
+Речь идёт о ритуальном очищении. С вечера пятницы левиты должны были охранять ворота Иерусалима, чтобы торговля в субботу была невозможной.
diff --git a/neh/13/23.md b/neh/13/23.md
new file mode 100644
index 00000000..27b0f5c4
--- /dev/null
+++ b/neh/13/23.md
@@ -0,0 +1,3 @@
+# Ещё в те дни я видел иудеев, которые взяли себе жён из азотянок, аммонитянок и моавитянок
+
+С нарушением еще одного письменного обязательства, данного иудеями, столкнулся Неемия, возвратившись в Иерусалим из Персии. А именно – с нарушением их обязательства не вступать в браки с иноземцами-язычниками (10:30; сравните Езд. 9:1-4; 10:44; Мал. 2:10-11). Неемии стало известно, что многие из народа взяли себе жен из финикийского города Ашдода (Азота), а также жен Аммонитянок и Моавитянок (толкование на Езд. 10:1-3).
diff --git a/neh/13/24.md b/neh/13/24.md
new file mode 100644
index 00000000..a903ee22
--- /dev/null
+++ b/neh/13/24.md
@@ -0,0 +1,3 @@
+# Оттого их сыновья наполовину говорят по-азотски<strike> </strike>или языком других народов и не умеют говорить по-иудейски.
+
+Они поступили так, вопреки Моисееву закону, запрещавшему подобные браки (Исх. 34:12-16; Втор. 7:1-5). Дети от этих браков, замечает Неемия, не умеют толком говорить по-иудейски, а говорят на языках своих матерей. (Судя по тому, что дети эти уже говорили, смешанные браки, очевидно, заключались в Иудее еще до ухода Неемии в Персию.)
diff --git a/neh/13/25.md b/neh/13/25.md
new file mode 100644
index 00000000..3c4d6b9a
--- /dev/null
+++ b/neh/13/25.md
@@ -0,0 +1,7 @@
+# Я сделал им за это выговор и проклинал их, и некоторых из мужчин бил, рвал у них волосы и заклинал их Богом, чтобы они не отдавали своих дочерей за их сыновей и не брали их дочерей своим сыновьям и себе
+
+В этой ситуации Неемия «выговором» не ограничился, но предпринял весьма решительные действия. «Проклинать» значило призывать на голову проклинаемого кары Господни. Не остановился Неемия и перед применением «физического воздействия» к провинившимся. Он бил их, рвал у них волоса (вероятно, рвал им бороды, а это означало для мужчины-иудея бесчестие; 2Цар. 10:4, а также Ис. 50:6)."Я заставил их дать обещание перед Богом".
+
+# Чтобы они не отдавали своих дочерей за их сыновей и не брали их дочерей своим сыновьям и себе
+
+В древности люди вступали в брак не по своему выбору. Родители подыскивали своим детям пару и договаривались с родителями будущего жениха или невесты. Поэтому Неемия ругает за неправильные браки не самих вступающих в брак, а их родителей.
diff --git a/neh/13/26.md b/neh/13/26.md
new file mode 100644
index 00000000..8c5327f8
--- /dev/null
+++ b/neh/13/26.md
@@ -0,0 +1,3 @@
+# Разве не из-за них грешил израильский царь Соломон? У многих народов не было такого царя, как он. Он был любим своим Богом, и Бог его поставил царём над всеми израильтянами. Однако же, чужеземные жёны и его ввели в грех
+
+При этом Неемия заклинал их во имя Божие не допускать этого нарушения закона впредь. Он напоминал им, что и Соломон – царь, какого не было у других народов, любимый Богом, введен был в грех языческими женами (3Цар. 11:1-8).
diff --git a/neh/13/27.md b/neh/13/27.md
new file mode 100644
index 00000000..248137ab
--- /dev/null
+++ b/neh/13/27.md
@@ -0,0 +1,3 @@
+# Как же нам слышать о вас, что и вы делаете всё это великое зло, грешите перед нашим Богом, принимая в сожительство чужеземных женщин?
+
+Может смутить насильственный характер действий Неемии, который как будто бы не к лицу человеку Божиему, каким, он несомненно, был. Надо, однако, принять во внимание, как сильно переживал Неемия за свой народ, как боялся он, чтобы кары Божий вновь не пали на него, ибо по опыту еврейской истории он знал, что в глазах Бога этот грех – не простителен.
diff --git a/neh/13/28.md b/neh/13/28.md
new file mode 100644
index 00000000..cf1aee52
--- /dev/null
+++ b/neh/13/28.md
@@ -0,0 +1,3 @@
+# И из сыновей Иоиады, сына великого священника Елиашива, один был зятем Санаваллата, Хоронита. Я его прогнал от себя
+
+Упоминаемый грех запятнал и священство Иудеи! Внук первосвященника Елиашива (3:1,20; 13:4) женился на дочери Санаваллата. Санаваллат (возможно, губернатор Самарии) был активным противником возведения иерусалимских стен (2:10,19; 4:1,7; 6:1-2,5,12,14). Вероятно, как и Товия (6:17-18; 13:4), он планировал, используя свои семейные связи, вредить делу Божию.
diff --git a/neh/13/29.md b/neh/13/29.md
new file mode 100644
index 00000000..094f14db
--- /dev/null
+++ b/neh/13/29.md
@@ -0,0 +1,3 @@
+# Припомни им, мой Бог, что они осквернили священство, священнический и левитский завет!
+
+Неемия пишет, что прогнал внука Елиашива от себя (по всей видимости, тот, не пожелавший отказаться от своей жены, был изгнан из Иерусалима). Неемия просит Бога наказать его и, возможно, Санаваллата (Воспомяни им. Боже мой. По закону Моисееву брак священника с чужеземкой порочил священство, ибо только «девицу из народа своего должен (был) он (священник) брать в жену» (Лев. 21:14).
diff --git a/neh/13/30.md b/neh/13/30.md
new file mode 100644
index 00000000..af90db8c
--- /dev/null
+++ b/neh/13/30.md
@@ -0,0 +1,7 @@
+# Так я очистил их от всего чужеземного, восстановил службы священников и левитов, каждого в его служении
+
+Этот, как и другие грехи, в которые впадал Израиль (и о которых идет речь в последней главе), требовали церемониального очищения (Так очистил я их. Ревностные действия Неемии увенчались успехом: были восстановлены службы священников и левитов; народ вновь стал доставлять в храм положенные приношения в назначенное время (толкование на стихи 10-13).
+
+# Так я очистил их от всего чужеземного
+
+Неемия завершает свой рассказ о том, как он наводил порядок в Иудее. см. комментарий к стиху 3.
diff --git a/neh/13/31.md b/neh/13/31.md
new file mode 100644
index 00000000..85aaf85c
--- /dev/null
+++ b/neh/13/31.md
@@ -0,0 +1,9 @@
+# И доставку дров назначенные времена и приношение всего первого. Вспомни меня, мой Бог, мне во благо!
+
+В книге Неемии, где речь идет, в первую очередь, казалось бы, об устроении переселенцев в Иудее, о необходимости для них физической защиты от врагов, в еще большей мере подчеркивается их нужда в послушании слову Божиему, в противостоянии всеми силами греху, который затягивает в свою ловушку не только в случае открытого неповиновения Божиим указаниям, но и в случае небрежения ими, готовности идти на компромиссы. Четырежды в этой главе обращается благочестивый вождь иудеев с молитвой к Богу. Молитвой заканчивается и книга его.
+
+В Библии дальнейших сведений о Неемии нет. Иосиф Флавий писал, что умер он, стяжавший великое уважение в народе, в глубокой старости.
+
+# Вспомни меня, мой Бог, мне во благо!
+
+Призыв к Богу "вспомнить" что-то - это призыв воздать человеку по его делам. Здесь Неемия молится, чтобы Бог наградил его за то, что он (Неемия) сделал для израильтян - очистил их от языческого влияния и заставил исполнять закон относительно храма и субботы.
diff --git a/neh/13/intro.md b/neh/13/intro.md
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+# Неемия 13 Общие сведения
+
+## Особые темы в этой главе
+
+Эта глава рассказывает о дальнейших событиях. Несмотря на то, что израильтяне пообещали соблюдать закон о субботе и заботиться о храме и о храмовых служащих, из этой главы становится ясно, что они этого не делали. Множество израильтян, включая первосвященников, позволяли членам своих семей жениться на язычницах. Суббота не соблюдалась - только запирая ворота города и выставив охрану Неемия смог добиться соблюдения субботы. Приношения в храм так же использовались не по назначению. Неемии пришлось приложить много усилий, чтобы приучить израильтян соблюдать закон.
+
+## Неемия после непродолжительного отсутствия возвращается в Иерусалим
+
+Неемия стремился сделать так, чтобы евреи сдержали свое обещание соблюдать закон. Вернувшись из Персии, он обнаружил, что многое неправильно: одна из кладовых в храме была превращена в гостевую комнату для Товии, левиты не получили своих частей для работы в храме, люди работали в субботу, и многие женились на женах-язычницах.
+
+## Ссылки:
+
+  * **[Nehemiah 13:01 Notes](./01.md)**
+
+**[<<](../12/intro.md) |**
diff --git a/neh/front/intro.md b/neh/front/intro.md
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+# Введение в книгу Неемии
+
+## Часть 1: Общее введение
+
+В V в. до н.э. Иудея находилась под властью Персии: после поражения в войне Иерусалимский Храм был разрушен, а иудеи уведены в плен ("Вавилонский плен"). Неемия был знатным вельможей (виночерпием) при дворе персидского царя Артаксеркса I. По собственной просьбе был он (Неемия) назначен наместником провинции Иудея и получил разрешение восстановить полуразрушенный Иерусалим. При нём Иудея, оставаясь под властью персидских царей Ахменидов, получила автономию.
+
+Другой важный герой - первосвященник Ездра. Если полномочия Ездры были ограничены религиозными вопросами, то Неемия имел статус правителя Иудеи.
+
+### Краткое содержание Неемии
+
+  1. Неемия возвращается в Иерусалим и осматривает стены (1:1-2:20)
+  2. Народ восстанавливают стены Иерусалима (3:1-4:23)
+  3. Неемия помогает бедным и дает пример бескорыстия (5:1–19)
+  4. Враги пытаются замедлить работу, но народ заканчивают постройку стены (6:1–19)
+  5. Неемия перечисляет людей, которые вернулись из ссылки (7:6–73)
+  6. Ездра читает Божий Закон, и народ реагируют на это (8:1-10:39)
+  7. Неемия перечисляет людей, которые жили в Иерусалиме и вокруг него (11:1–36)
+  8. Неемия перечисляет священников и левитов (12:1–26)
+  9. Народ освящает стены Иерусалима (12:27–47)
+ 10. 1.Неемия исправляет проблемы (13:1–31)
+
+### О чем Книга Неемии?
+
+В Книге Неемии повествуется о прибытии Неемии в Иерусалим, восстановлении стен города и возвращении Книги Закона (которая была утеряна во время плена). Восстанавливая город, Неемия не раз сталкивался с противостоянием врагов.
+
+### Как должно переводится название этой книги?
+
+Книга Неемии названа в честь иудейского лидера по имени Неемия. Переводчики могут использовать традиционное название "Неемия." Или они могут выбрать более четкий заголовок, такой как "Книга о Неемии." (См: [[rc://*/ta/man/translate/translate-names]])
+
+## Часть 2: Важные религиозные и культурные концепции
+
+### Почему израильтянам не разрешалось вступать в брак с людьми из других стран?
+
+В древности каждый народ поклонялся своему особому богу или нескольким богам. Израильтянам не разрешалось вступать в брак с представителями других национальностей, чтобы они (израильтяне) не переняли от своих супругов поклонение ложным богам. (См: [[rc://*/tw/dict/bible/kt/falsegod]])
+
+### Все ли жители Израиля вернулись на родину?
+
+Многие из иудеев остались в Вавилоне вместо того, чтобы вернуться в Землю Обетованную. Многие из них добились успеха в Вавилоне и хотели остаться там. Однако это означало, что они не могли поклоняться Господу в Иерусалиме, как это делали их предки. (См: [[rc://*/tw/dict/bible/kt/promisedland]])
+
+## Часть 3: Важные проблемы перевода
+
+### Как в книге Неемии используется термин "Израиль"?
+
+В книге Неемии термин «Израиль» используется для обозначения Иудейского царства. В основном он состоял из колен Иуды и Вениамина. Остальные десять колен не были верны своим царям, происходящим от Давида. Бог позволил ассирийцам покорить другие десять колен и отправить их в изгнание. В результате они смешались с другими группами людей и не вернулись на землю Израиля. (См: [[rc://*/tw/dict/bible/kt/israel]])
+
+### Рассказываются ли события в книге Неемии в том порядке, в котором они произошли?
+
+Некоторые события в Книге Неемии не рассказываются в том порядке, в котором они произошли. Переводчики должны обращать внимание на заметки, которые информируют, когда ход событий в повествовании нарушен.
diff --git a/num/01/01.md b/num/01/01.md
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+# На второй год, в первый день второго месяца после их выхода из египетской земли, в Синайской пустыне, в скинии собрания Господь сказал Моисею:
+
+וַיְדַבֵּ֨ר יְהוָ֧ה אֶל־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י בְּאֹ֣הֶל מֹועֵ֑ד בְּאֶחָד֩ לַחֹ֨דֶשׁ הַשֵּׁנִ֜י בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית לְצֵאתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃
+
+"И сказал Господь Моисею в пустыне Синая в скинии собрания, в первый (день) второго месяца, во второй год по выходу их из земли Египта, говоря."
+
+יצא: выходить, выступать.
+
+После заключения с Израилем завета и получения им закона на Синае, Господь повелел Моисею исчислить всех сынов Израилевых по родам их и по семействам их (стих 2). Это повеление переписать всех годных к военной службе мужчин, только от двадцати лет и старше (стих 3), было дано в первый день второго месяца, во второй год по выходе из Египта (стих 1). Ровно через месяц после возведения скинии у горы Синай (Исх. 40:17). По одному человеку от каждого колена должны были при этом помогать Моисею (Чис. 1:4); эти 12 мужчин поименно перечислены в стихах 5-15.
+
+# В первый день второго месяца
+
+Речь идёт о втором месяце в иудейском календаре, начало которого приходится на середину апреля.
diff --git a/num/01/02.md b/num/01/02.md
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+++ b/num/01/02.md
@@ -0,0 +1,15 @@
+# «Пересчитайте всё общество сыновей Израиля по их родам и семействам, всех поголовно мужского пола, по числу имён
+
+שְׂא֗וּ אֶת־רֹאשׁ֙ כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֔ות כָּל־זָכָ֖ר לְגֻלְגְּלֹתָֽם׃
+
+"Поднимите начало всего общества сыновей Израиля по родам их, по домам (семейство) отцов их, по числу имен, всех мужского пола поголовно."
+
+נשא: поднимать; 2. нести.
+
+ראש: голова; 2. начало.
+
+См. комментарии к стиху 1.
+
+# По числу имён
+
+То есть Моисей должен был поимённо пересчитать всё мужское население. Альтернативный перевод: "поголовно и поимённо".
diff --git a/num/01/03.md b/num/01/03.md
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+++ b/num/01/03.md
@@ -0,0 +1,15 @@
+# От двадцати лет и выше, пригодных для войны у Израиля — ты и Аарон пересчитайте их по их войскам.
+
+מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵ֑ל תִּפְקְד֥וּ אֹתָ֛ם לְצִבְאֹתָ֖ם אַתָּ֥ה וְאַהֲרֹֽן׃
+
+"От двадцати лет и выше, всех выходящих в войско Израиля, исчислите их по ополчению их, ты и Аарон."
+
+פקד: быть созванным (о войске), быть призванным (на войну), быть осмотренным, быть исчисленным.
+
+צָבָא: армия, войско, воинство, ополчение.
+
+См. комментарии к стиху 1.
+
+# Пересчитайте их по их войскам
+
+То есть Моисей и Аарон должны были распределить всё муское население по воинским подразделениям.
diff --git a/num/01/04.md b/num/01/04.md
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+++ b/num/01/04.md
@@ -0,0 +1,17 @@
+# С вами должны быть по одному человеку от каждого колена, главные в своём роде».
+
+וְאִתְּכֶ֣ם יִהְי֔וּ אִ֥ישׁ אִ֖ישׁ לַמַּטֶּ֑ה אִ֛ישׁ רֹ֥אשׁ לְבֵית־אֲבֹתָ֖יו הֽוּא׃
+
+"И с вами должны быть по человеку из каждого колена, который голова в роде отцов его."
+
+ראש: голова; вождь, начальник.
+
+Совместно с Моисеем, Аароном, левитами (Исх 38.21) в производстве переписи должны были принять участие и главы колен, – как для того, чтобы обеспечить этим наибольшую правильность составления списков, так и для того, чтобы поддержать в глазах народа авторитет избранных им мужей.
+
+# Главные в своём роде
+
+"Предводители колен".
+
+# С вами должны быть
+
+"вам должны будут помогать".
diff --git a/num/01/05.md b/num/01/05.md
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--- /dev/null
+++ b/num/01/05.md
@@ -0,0 +1,13 @@
+# Вот имена мужчин, которые будут с вами: от Рувима — Елицур, сын Шедеура.
+
+וְאֵ֨לֶּה֙ שְׁמֹ֣ות הָֽאֲנָשִׁ֔ים אֲשֶׁ֥ר יַֽעַמְד֖וּ אִתְּכֶ֑ם לִרְאוּבֵ֕ן אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר׃
+
+"И это имена мужчин, которые станут с вами: от Рувима Елицур, сын Шедеура."
+
+עמד: стоять, вставать, останавливаться, оставаться.
+
+См. комментарии к стиху 1.
+
+# Елицур, Шедеур
+
+Это мужские имена.
diff --git a/num/01/06.md b/num/01/06.md
new file mode 100644
index 00000000..4b9983c8
--- /dev/null
+++ b/num/01/06.md
@@ -0,0 +1,7 @@
+# От Симеона — Шелумиил, сын Цуришаддая.
+
+См. комментарии к стиху 1.
+
+# Шелумиил, Цуришаддай
+
+Это мужские имена.
diff --git a/num/01/07.md b/num/01/07.md
new file mode 100644
index 00000000..836667c7
--- /dev/null
+++ b/num/01/07.md
@@ -0,0 +1,3 @@
+# От Иуды — Наассон, сын Аминадава.
+
+См. комментарии к стиху 1.
diff --git a/num/01/08.md b/num/01/08.md
new file mode 100644
index 00000000..2440e7d3
--- /dev/null
+++ b/num/01/08.md
@@ -0,0 +1,3 @@
+# От Иссахара — Нафанаил, сын Цуара.
+
+См. комментарии к стиху 1.
diff --git a/num/01/09.md b/num/01/09.md
new file mode 100644
index 00000000..5cb2302e
--- /dev/null
+++ b/num/01/09.md
@@ -0,0 +1,3 @@
+# От Завулона — Елиав, сын Хелона.
+
+См. комментарии к стиху 1.
diff --git a/num/01/10.md b/num/01/10.md
new file mode 100644
index 00000000..a9ff0d15
--- /dev/null
+++ b/num/01/10.md
@@ -0,0 +1,3 @@
+# От сыновей Иосифа: от Ефрема — Елишама, сын Аммиуда; о. От Манассии — Гамалиил, сын Педацура.
+
+См. комментарии к стиху 1.
diff --git a/num/01/11.md b/num/01/11.md
new file mode 100644
index 00000000..6acda855
--- /dev/null
+++ b/num/01/11.md
@@ -0,0 +1,3 @@
+# От Вениамина — Авидан, сын Гидеония.
+
+См. комментарии к стиху 1.
diff --git a/num/01/12.md b/num/01/12.md
new file mode 100644
index 00000000..210294c9
--- /dev/null
+++ b/num/01/12.md
@@ -0,0 +1,3 @@
+# От Дана — Ахиезер, сын Аммишаддая.
+
+См. комментарии к стиху 1.
diff --git a/num/01/13.md b/num/01/13.md
new file mode 100644
index 00000000..0eb83691
--- /dev/null
+++ b/num/01/13.md
@@ -0,0 +1,3 @@
+# От Асира — Пагиил, сын Охрана.
+
+См. комментарии к стиху 1.
diff --git a/num/01/14.md b/num/01/14.md
new file mode 100644
index 00000000..ec026f78
--- /dev/null
+++ b/num/01/14.md
@@ -0,0 +1,3 @@
+# От Гада — Елиасаф, сын Регуила.
+
+См. комментарии к стиху 1.
diff --git a/num/01/15.md b/num/01/15.md
new file mode 100644
index 00000000..5318efdf
--- /dev/null
+++ b/num/01/15.md
@@ -0,0 +1,3 @@
+# От Неффалима — Ахира, сын Енана.
+
+См. комментарии к стиху 1.
diff --git a/num/01/16.md b/num/01/16.md
new file mode 100644
index 00000000..e72e5197
--- /dev/null
+++ b/num/01/16.md
@@ -0,0 +1,17 @@
+# Это избранные мужчины общества, начальники колен своих отцов, главы тысяч Израиля.
+
+אֵ֚לֶּה קְרִיאֵי הָעֵדָ֔ה נְשִׂיאֵ֖י מַטֹּ֣ות אֲבֹותָ֑ם רָאשֵׁ֛י אַלְפֵ֥י יִשְׂרָאֵ֖ל הֵֽם׃
+
+"Это избранные (мужчины) общества, начальники колен отцов своих, они главы тысяч Израиля."
+
+קָרִיא: призываемый, созываемый, избранный.
+
+После внимательного изучения записей, которые велись в каждом роде и в каждой семье, были отобраны годные к военной службе мужчины двадцати лет и старше; всех их пересчитали (стихи 17-19). И вот число воинов, выставленных каждым коленом: От Рувима 46500 (стих 21) От Симеона 59300 (стих 23) От Гада 45650 (стих 25) От Иуды 74600 (стих 27) От Иссахара 54400 (стих 29) От Завулона 57400 (стих 31) От Ефрема 40500 (стих 33) От Манассии 32200 (стих 35) От Вениамина 35400 (стих 37) От Дана 62700 (стих 39) От Асира 41500 (стих 41) От Неффалима 53400 (стих 43) Всего 603550 (стих 46).
+
+Порядок перечисления колен, по-видимому, не имеет большого значения, если не считать, что в том же порядке прослеживается расположение их в стане, вокруг скинии (2:2-31). Обратившись к книге Бытия 29-30, где говорится о сыновьях Иакова, увидим, что Рувим и Симеон, чьи племена («колена») первыми названы в Числах, были двумя старшими сыновьями Иакова от Лии (Быт. 29:31-33). Гад, однако, был первым сыном Иакова от Зелфы, Лииной служанки (Быт. 30:9-10). Иуда был четвертым сыном Иакова, от Лии (Быт. 29:35), Иссахар – пятым (Быт. 30:17-18), а Завулон – шестым (Быт. 30:19-20). Что касается Ефрема и Манассии, то они были сыновьями Иосифа, первого сына Иакова от Рахили (Быт. 30:22-24).
+
+Вениамин был вторым сыном Рахили (Быт. 35:16-18). Дан был старшим сыном Иакова от Валлы, служанки Рахили (Быт. 30:4-6), Асир – вторым сыном Зелфы, служанки Лии (Быт. 30:12-13), а Неффалим – вторым сыном Валлы (Быт. 30:7-8). Левий, третий сын Лии, не указывается в приводимых в Числах данных переписи потому, что левиты освобождены были от военной службы. Порядок в списке, приводимом здесь, несколько отличается от традиционного порядка (например, Быт. 46:8-25, хотя и тут имеется некоторое отличие от Быт. 49:3-27, особенно в том, что касается места в этом списке Гада). Порядок перечисления имен в Чис. 26:5-50 идентичен тому, что прослеживаем в главе 1; разница лишь в том, что в 26 главе Манассия поставлен перед Ефремом.
+
+# Избранные мужчины общества
+
+Здесь можно употребить действителный залог: "этих людей избрал Господь".
diff --git a/num/01/17.md b/num/01/17.md
new file mode 100644
index 00000000..8e869f3e
--- /dev/null
+++ b/num/01/17.md
@@ -0,0 +1,17 @@
+# Моисей и Аарон взяли этих мужчин, названных поимённо,
+
+וַיִּקַּ֥ח מֹשֶׁ֖ה וְאַהֲרֹ֑ן אֵ֚ת הָאֲנָשִׁ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר נִקְּב֖וּ בְּשֵׁמֹֽות׃
+
+"И взял Моисей и Аарон мужей этих, которые были названы поименно."
+
+נקב: быть названным (поимённо).
+
+См. комментарии к стиху 16.
+
+# Взяли этих мужчин
+
+"Собрали вместе этих людей".
+
+# Названных поимённо
+
+Здесь можно употребить действительный залог: "чьи имена они записали".
diff --git a/num/01/18.md b/num/01/18.md
new file mode 100644
index 00000000..f5c4c6a2
--- /dev/null
+++ b/num/01/18.md
@@ -0,0 +1,21 @@
+# И собрали всё общество в первый день второго месяца. Они объявили свои родословия по родам и семействам, по числу имён от двадцати лет и выше, поголовно
+
+וְאֵ֨ת כָּל־הָעֵדָ֜ה הִקְהִ֗ילוּ בְּאֶחָד֙ לַחֹ֣דֶשׁ הַשֵּׁנִ֔י וַיִּתְיַֽלְד֥וּ עַל־מִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ות מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְגֻלְגְּלֹתָֽם׃
+
+"И всё общество собрали они в первый (день) второго месяца, и объявили они родословия свои, по родам их, по семействам отцов их, по числу имен, от двадцати лет и выше, поголовно."
+
+ילד: объявлять своё родословие.
+
+См. комментарии к стиху 16.
+
+# В первый день второго месяца
+
+Речь идёт о первом месяце иудейского календаря, выпадающем на середину апреля. См. [Числа 1:1](../01/01.md).
+
+# Они объявили свои родословия по родам и семействам, по числу имён от двадцати лет и выше, поголовно
+
+Слово "поголовно" употребляется в качестве уточнения стоящей перед ним фразы.
+
+# Они объявили
+
+"Каждый человек должен был назвать".
diff --git a/num/01/19.md b/num/01/19.md
new file mode 100644
index 00000000..9e17319f
--- /dev/null
+++ b/num/01/19.md
@@ -0,0 +1,9 @@
+# Как велел Господь Моисею. И пересчитал Моисей их в Синайской пустыне.
+
+כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶׁ֑ה וַֽיִּפְקְדֵ֖ם בְּמִדְבַּ֥ר סִינָֽי׃
+
+"Как повелел Господь Моисею, и были исчислены в пустыне Синая."
+
+פקד: быть созванным (о войске), быть призванным (на войну), быть осмотренным, быть исчисленным.
+
+См. комментарии к стиху 16.
diff --git a/num/01/20.md b/num/01/20.md
new file mode 100644
index 00000000..e99f5c61
--- /dev/null
+++ b/num/01/20.md
@@ -0,0 +1,17 @@
+# Сыновей Рувима, первенца Израиля, по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+וַיִּהְי֤וּ בְנֵֽי־רְאוּבֵן֙ בְּכֹ֣ר יִשְׂרָאֵ֔ל תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֤ר שֵׁמֹות֙ לְגֻלְגְּלֹתָ֔ם כָּל־זָכָ֗ר מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"И было сыновей Рувима, первенца Израиля, по родам их, по племенам их, по семейству отцов их, по числу имен, поголовно, всех мужского пола, от двадцати лет и выше, всех пригодных для войны."
+
+צָבָא: армия, войско, воинство, ополчение; 2. служение, служба (военная или религиозная).
+
+См. комментарии к стиху 16.
+
+# По числу имён
+
+Или "поимённо".
+
+# Пригодных для войны
+
+"Способных к войне".
diff --git a/num/01/21.md b/num/01/21.md
new file mode 100644
index 00000000..306e1143
--- /dev/null
+++ b/num/01/21.md
@@ -0,0 +1,13 @@
+# Было пересчитано в колене Рувима сорок шесть тысяч пятьсот.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה רְאוּבֵ֑ן שִׁשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות׃
+
+"Было исчислено в колене Рувима шесть и сорок тысяч и пять сотен (46500)."
+
+פקד: быть созванным (о войске), быть призванным (на войну), быть осмотренным, быть исчисленным.
+
+См. комментарии к стиху 16.
+
+# Сорок шесть тысяч пятьсот
+
+"46 500".
diff --git a/num/01/22.md b/num/01/22.md
new file mode 100644
index 00000000..e27da88b
--- /dev/null
+++ b/num/01/22.md
@@ -0,0 +1,11 @@
+# Сыновей Симеона по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י שִׁמְעֹ֔ון תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם פְּקֻדָ֗יו בְּמִסְפַּ֤ר שֵׁמֹות֙ לְגֻלְגְּלֹתָ֔ם כָּל־זָכָ֗ר מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Симеона по родам их, по племенам их, по семейству отцов их, по числу имен, поголовно, всех мужского пола, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
+
+# Всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+Данная фраза многократно повторяется в переписи. См., как она была переведена в [Числа 1:20](../01/20.md). Альтернативный перевод: "Моисей пересчитал поимённо каждого мужчину от 20 лет и старше, способного к войне".
diff --git a/num/01/23.md b/num/01/23.md
new file mode 100644
index 00000000..e536a170
--- /dev/null
+++ b/num/01/23.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Симеона пятьдесят девять тысяч триста.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה שִׁמְעֹ֑ון תִּשְׁעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וּשְׁלֹ֥שׁ מֵאֹֽות׃
+
+"Было исчислено в колене Симеона пятьдесят девять тысяч триста."
+
+См. комментарии к стиху 16.
+
+# Пятьдесят девять тысяч триста
+
+"59 300".
diff --git a/num/01/24.md b/num/01/24.md
new file mode 100644
index 00000000..35872dc1
--- /dev/null
+++ b/num/01/24.md
@@ -0,0 +1,11 @@
+# Сыновей Гада по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י גָ֔ד תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ות מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Гада по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
+
+# Всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+Данная фраза многократно повторяется в переписи. См., как она была переведена в [Числа 1:20](../01/20.md). Альтернативный перевод: "Моисей пересчитал поимённо каждого мужчину от 20 лет и старше, способного к войне".
diff --git a/num/01/25.md b/num/01/25.md
new file mode 100644
index 00000000..92aac968
--- /dev/null
+++ b/num/01/25.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Гада сорок пять тысяч шестьсот пятьдесят.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה גָ֑ד חֲמִשָּׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וְשֵׁ֥שׁ מֵאֹ֖ות וַחֲמִשִּֽׁים׃
+
+"Было исчислено в колене Гада сорок пять тысяч шестьсот пятьдесят."
+
+См. комментарии к стиху 16.
+
+# Сорок пять тысяч шестьсот пятьдесят
+
+"45 650".
diff --git a/num/01/26.md b/num/01/26.md
new file mode 100644
index 00000000..27f3802d
--- /dev/null
+++ b/num/01/26.md
@@ -0,0 +1,11 @@
+# Сыновей Иуды по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י יְהוּדָ֔ה תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Иуды по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
+
+# Всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+Данная фраза многократно повторяется в переписи. См., как она была переведена в [Числа 1:20](../01/20.md). Альтернативный перевод: "Моисей пересчитал поимённо каждого мужчину от 20 лет и старше, способного к войне".
diff --git a/num/01/27.md b/num/01/27.md
new file mode 100644
index 00000000..73fac20e
--- /dev/null
+++ b/num/01/27.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Иуды семьдесят четыре тысячи шестьсот.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה יְהוּדָ֑ה אַרְבָּעָ֧ה וְשִׁבְעִ֛ים אֶ֖לֶף וְשֵׁ֥שׁ מֵאֹֽות׃
+
+"Было исчислено в колене Иуды четыре и семьдесят тысяч и шесть сотен."
+
+См. комментарии к стиху 16.
+
+# Семьдесят четыре тысячи шестьсот
+
+"74 600".
diff --git a/num/01/28.md b/num/01/28.md
new file mode 100644
index 00000000..4f01a642
--- /dev/null
+++ b/num/01/28.md
@@ -0,0 +1,11 @@
+# Сыновей Иссахара по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י יִשָּׂשכָ֔ר תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Иссахара по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
+
+# Всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+Данная фраза многократно повторяется в переписи. См., как она была переведена в [Числа 1:20](../01/20.md). Альтернативный перевод: "Моисей пересчитал поимённо каждого мужчину от 20 лет и старше, способного к войне".
diff --git a/num/01/29.md b/num/01/29.md
new file mode 100644
index 00000000..51d02987
--- /dev/null
+++ b/num/01/29.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Иссахара пятьдесят четыре тысячи четыреста.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה יִשָּׂשכָ֑ר אַרְבָּעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות׃
+
+"Было исчислено в колене Иссахара четыре и пятьдесят тысяч и четыре сотни."
+
+См. комментарии к стиху 16.
+
+# Пятьдесят четыре тысячи четыреста
+
+"54 400".
diff --git a/num/01/30.md b/num/01/30.md
new file mode 100644
index 00000000..eef475ad
--- /dev/null
+++ b/num/01/30.md
@@ -0,0 +1,7 @@
+# Сыновей Завулона по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י זְבוּלֻ֔ן תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Завулона по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
diff --git a/num/01/31.md b/num/01/31.md
new file mode 100644
index 00000000..e655828c
--- /dev/null
+++ b/num/01/31.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Завулона пятьдесят семь тысяч четыреста.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה זְבוּלֻ֑ן שִׁבְעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות׃
+
+"Было исчислено в колене Завулона семь и пятьдесят тысяч и четыре сотни."
+
+См. комментарии к стиху 16.
+
+# Пятьдесят семь тысяч четыреста
+
+"57 400".
diff --git a/num/01/32.md b/num/01/32.md
new file mode 100644
index 00000000..9d6ca2ca
--- /dev/null
+++ b/num/01/32.md
@@ -0,0 +1,7 @@
+# Сыновей Иосифа и сыновей Ефрема по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֤י יֹוסֵף֙ לִבְנֵ֣י אֶפְרַ֔יִם תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Иосифа, сыновей Ефрема по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
diff --git a/num/01/33.md b/num/01/33.md
new file mode 100644
index 00000000..53231fa0
--- /dev/null
+++ b/num/01/33.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Ефрема сорок тысяч пятьсот.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה אֶפְרָ֑יִם אַרְבָּעִ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות׃
+
+"Было исчислено в колене Ефрема сорок тысяч и пять сотен."
+
+См. комментарии к стиху 16.
+
+# Сорок тысяч пятьсот
+
+"40 500".
diff --git a/num/01/34.md b/num/01/34.md
new file mode 100644
index 00000000..acb134e8
--- /dev/null
+++ b/num/01/34.md
@@ -0,0 +1,7 @@
+# Сыновей Манассии по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י מְנַשֶּׁ֔ה תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ות מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Манассии по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
diff --git a/num/01/35.md b/num/01/35.md
new file mode 100644
index 00000000..b09f8830
--- /dev/null
+++ b/num/01/35.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Манассии тридцать две тысячи двести.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה מְנַשֶּׁ֑ה שְׁנַ֧יִם וּשְׁלֹשִׁ֛ים אֶ֖לֶף וּמָאתָֽיִם׃
+
+"Было исчислено в колене Манассии две и тридцать тысяч и две сотни."
+
+См. комментарии к стиху 16.
+
+# Тридцать две тысячи двести
+
+"32 200".
diff --git a/num/01/36.md b/num/01/36.md
new file mode 100644
index 00000000..091c72bb
--- /dev/null
+++ b/num/01/36.md
@@ -0,0 +1,7 @@
+# Сыновей Вениамина по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י בִנְיָמִ֔ן תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Вениамина по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
diff --git a/num/01/37.md b/num/01/37.md
new file mode 100644
index 00000000..baf441bf
--- /dev/null
+++ b/num/01/37.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Вениамина тридцать пять тысяч четыреста.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה בִנְיָמִ֑ן חֲמִשָּׁ֧ה וּשְׁלֹשִׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות׃
+
+"Было исчислено в колене Вениамина пять и тридцать тысяч и четыре сотни."
+
+См. комментарии к стиху 16.
+
+# Тридцать пять тысяч четыреста
+
+"35 400".
diff --git a/num/01/38.md b/num/01/38.md
new file mode 100644
index 00000000..9e641005
--- /dev/null
+++ b/num/01/38.md
@@ -0,0 +1,7 @@
+# Сыновей Дана по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י דָ֔ן תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Дана по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
diff --git a/num/01/39.md b/num/01/39.md
new file mode 100644
index 00000000..8d24dbba
--- /dev/null
+++ b/num/01/39.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Дана шестьдесят две тысячи семьсот.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה דָ֑ן שְׁנַ֧יִם וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֹֽות׃
+
+"Было исчислено в колене Дана две и шестьдесят тысяч и семь сотен."
+
+См. комментарии к стиху 16.
+
+# Шестьдесят две тысячи семьсот
+
+"62 700".
diff --git a/num/01/40.md b/num/01/40.md
new file mode 100644
index 00000000..828fc3e8
--- /dev/null
+++ b/num/01/40.md
@@ -0,0 +1,7 @@
+# Сыновей Асира по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+לִבְנֵ֣י אָשֵׁ֔ר תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Асира по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
diff --git a/num/01/41.md b/num/01/41.md
new file mode 100644
index 00000000..29bf8c0d
--- /dev/null
+++ b/num/01/41.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Асира сорок одна тысяча пятьсот.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה אָשֵׁ֑ר אֶחָ֧ד וְאַרְבָּעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות׃
+
+"Было исчислено в колене Асира одна и сорок тысяч и пять сотен."
+
+См. комментарии к стиху 16.
+
+# Сорок одна тысяча пятьсот
+
+"41 500".
diff --git a/num/01/42.md b/num/01/42.md
new file mode 100644
index 00000000..3760b955
--- /dev/null
+++ b/num/01/42.md
@@ -0,0 +1,7 @@
+# Сыновей Неффалима по их родам, племенам и семействам, всех поголовно мужского пола, по числу имён от двадцати лет и выше, пригодных для войны
+
+בְּנֵ֣י נַפְתָּלִ֔י תֹּולְדֹתָ֥ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמֹ֗ת מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא׃
+
+"Сыновей Неффалима по родам их, по племенам их, по семейству отцов их, по числу имен, от двадцати лет и выше, всех пригодных для войны"
+
+См. комментарии к стиху 16.
diff --git a/num/01/43.md b/num/01/43.md
new file mode 100644
index 00000000..0c4ea822
--- /dev/null
+++ b/num/01/43.md
@@ -0,0 +1,11 @@
+# Было пересчитано в колене Неффалима пятьдесят три тысячи четыреста.
+
+פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה נַפְתָּלִ֑י שְׁלֹשָׁ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות׃
+
+"Было исчислено в колене Неффалима три и пятьдесят тысяч и четыре сотни."
+
+См. комментарии к стиху 16.
+
+# Пятьдесят три тысячи четыреста
+
+"53 400".
diff --git a/num/01/44.md b/num/01/44.md
new file mode 100644
index 00000000..5fa5a2c9
--- /dev/null
+++ b/num/01/44.md
@@ -0,0 +1,7 @@
+# Вот пересчитанные, которых пересчитал Моисей, Аарон и начальники Израиля – двенадцать человек, по одному человеку из каждого племени.
+
+אֵ֣לֶּה הַפְּקֻדִ֡ים אֲשֶׁר֩ פָּקַ֨ד מֹשֶׁ֤ה וְאַהֲרֹן֙ וּנְשִׂיאֵ֣י יִשְׂרָאֵ֔ל שְׁנֵ֥ים עָשָׂ֖ר אִ֑ישׁ אִישׁ־אֶחָ֥ד לְבֵית־אֲבֹתָ֖יו הָיֽוּ׃
+
+"Это было исчисление, которое исчислил Моисей и Аарон, и начальники Израиля, двенадцать мужчин, по оному (согласно) семейству отцов их они были."
+
+См. комментарии к стиху 16.
diff --git a/num/01/45.md b/num/01/45.md
new file mode 100644
index 00000000..f4d7909a
--- /dev/null
+++ b/num/01/45.md
@@ -0,0 +1,7 @@
+# Всех пересчитанных сыновей Израиля, по их семействам, от двадцати лет и выше, всех пригодных для войны у Израиля
+
+וַיִּֽהְי֛וּ כָּל־פְּקוּדֵ֥י בְנֵֽי־יִשְׂרָאֵ֖ל לְבֵ֣ית אֲבֹתָ֑ם מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵֽל׃
+
+"И было всех исчисленных сыновей Израиля по семейству отцов их, от двадцати лет и выше, всех пригодных для войны у Израиля."
+
+См. комментарии к стиху 16.
diff --git a/num/01/46.md b/num/01/46.md
new file mode 100644
index 00000000..bf6d91db
--- /dev/null
+++ b/num/01/46.md
@@ -0,0 +1,5 @@
+# Было шестьсот три тысячи пятьсот пятьдесят.
+
+וַיִּֽהְיוּ֙ כָּל־הַפְּקֻדִ֔ים שֵׁשׁ־מֵאֹ֥ות אֶ֖לֶף וּשְׁלֹ֣שֶׁת אֲלָפִ֑ים וַחֲמֵ֥שׁ מֵאֹ֖ות וַחֲמִשִּֽׁים׃
+
+"И было всех исчисленных шесть сотен тысяч и три тысячи и пять сотен и пятьдесят (603 550)."
diff --git a/num/01/47.md b/num/01/47.md
new file mode 100644
index 00000000..e792bd35
--- /dev/null
+++ b/num/01/47.md
@@ -0,0 +1,17 @@
+# А левиты по колену их отцов не были пересчитаны среди них.
+
+וְהַלְוִיִּ֖ם לְמַטֵּ֣ה אֲבֹתָ֑ם לֹ֥א הָתְפָּקְד֖וּ בְּתֹוכָֽם׃
+
+"А левиты по колену отцов их не были исчислены между ними."
+
+תָוךְ: (по)среди, между, внутри.
+
+Левиты не были упомянуты в переписи, потому что они были освобождены от военной службы и не носили оружия. Это подразумевалось само собой, поскольку они были отделены для обслуживания скинии и всех священных предметов, находившихся в ней. Только им дано было право разбирать скинию и вновь возводить ее; всякого другого, кто прикоснулся бы к ней ожидала смерть (стих 51; сравните 1Цар. 6:19-20; 2Цар. 6:6-7). Более того, левиты ставили свои шатры около скинии, другие колена – в некотором отдалении от нее, по внешнему периметру (Чис. 1:52-53; сравните главу 2).
+
+# А левиты по колену их отцов не были пересчитаны среди них
+
+Здесь можно употребить действительный залог: "Но Моисей и Аарон не пересчитали левитов".
+
+# Левиты по колену их отцов
+
+"Потомки Левия".
diff --git a/num/01/48.md b/num/01/48.md
new file mode 100644
index 00000000..791db1ae
--- /dev/null
+++ b/num/01/48.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+См. комментарии к стиху 47.
diff --git a/num/01/49.md b/num/01/49.md
new file mode 100644
index 00000000..086fcc99
--- /dev/null
+++ b/num/01/49.md
@@ -0,0 +1,13 @@
+# «Только колено Левия не вноси в перепись, и не пересчитывай их вместе с сыновьями Израиля.
+
+אַ֣ךְ אֶת־מַטֵּ֤ה לֵוִי֙ לֹ֣א תִפְקֹ֔ד וְאֶת־רֹאשָׁ֖ם לֹ֣א תִשָּׂ֑א בְּתֹ֖וךְ בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"Только колено Левия не исчисляй, и число их не поднимай между сыновьями Израиля."
+
+ראש: общая сумма или число, итог.
+
+См. комментарии к стиху 47.
+
+# Только колено Левия не вноси в перепись
+
+Под "коленом Левия" подразумеваются все мужчины из племени Левия. Альтернативный перевод: "Только мужчин из колена Левия не вноси в перепись".
diff --git a/num/01/50.md b/num/01/50.md
new file mode 100644
index 00000000..4caafc34
--- /dev/null
+++ b/num/01/50.md
@@ -0,0 +1,25 @@
+# Но поручи левитам скинию откровения, все её принадлежности и всё, что при ней. Пусть они носят скинию и все её принадлежности, служат при ней и пусть ставят свой лагерь около скинии.
+
+וְאַתָּ֡ה הַפְקֵ֣ד אֶת־הַלְוִיִּם֩ עַל־מִשְׁכַּ֨ן הָעֵדֻ֜ת וְעַ֣ל כָּל־כֵּלָיו֮ וְעַ֣ל כָּל־אֲשֶׁר־לֹו֒ הֵ֜מָּה יִשְׂא֤וּ אֶת־הַמִּשְׁכָּן֙ וְאֶת־כָּל־כֵּלָ֔יו וְהֵ֖ם יְשָׁרְתֻ֑הוּ וְסָבִ֥יב לַמִּשְׁכָּ֖ן יַחֲנֽוּ׃
+
+"И ты поручи левитам скинию свидетельства (откровения), и все принадлежности её, и всё, что при ней, пусть они носят скинию и все принадлежности её, и пусть они служат в ней, и вокруг скинии ставят лагерь."
+
+פקד: поручать (что­-то, кому­ то), доверять, оставлять под надсмотр.
+
+См. комментарии к стиху 47.
+
+# Скинию откровения
+
+Священный шатёр назвался "скинией откровения", потому что в нём находился ковчег с Божьими заповедями.
+
+# Все её принадлежности
+
+"Её" - то есть скинии.
+
+# Пусть они носят скинию
+
+Левиты должны были нести скинию во время передвижения израильского народа. Альтернативный перевод: "Когда Мой народ переходит с места на место, левиты должны нести скинию".
+
+# Пусть ставят свой лагерь около скинии
+
+Левиты должны были разбивать свой лагерь вокруг скинии. Альтернативный перевод: "пусть ставят свои шатры вокруг скинии".
diff --git a/num/01/51.md b/num/01/51.md
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--- /dev/null
+++ b/num/01/51.md
@@ -0,0 +1,21 @@
+# Когда надо переносить скинию, пусть левиты разбирают её, и когда надо остановиться скинии, пусть левиты ставят её. А если подойдёт кто-то посторонний, то будет убит.
+
+וּבִנְסֹ֣עַ הַמִּשְׁכָּ֗ן יֹורִ֤ידוּ אֹתֹו֙ הַלְוִיִּ֔ם וּבַחֲנֹת֙ הַמִּשְׁכָּ֔ן יָקִ֥ימוּ אֹתֹ֖ו הַלְוִיִּ֑ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת׃
+
+"И когда надо снимать скинию, пусть поднимают левиты, и когда надо ставить скинию, пусть ставят её левиты, и если посторонний приблизится, он будет убит."
+
+נסע: отправляться, двигаться, снимать (лагерь).
+
+חנה: располагаться шатрами или станом, ставить лагерь.
+
+מות: умерщвлять, убивать.
+
+Подушная и воинская повинности для левитов заменялись их пожизненным служением в скинии.
+
+# Когда надо остановиться скинии, пусть левиты ставят её
+
+Здесь можно употребить действительный залог: "когда народ останавливается, пусть левиты устанавливают скинию".
+
+# А если приступит кто-то посторонний, будет предан смерти
+
+Здесь также можно употребить действительный залог: "Но, если посторонний человек приступит к ней, его нужно убить" или "Но, если кто-то чужой подойдёт к ней, убейте его".
diff --git a/num/01/52.md b/num/01/52.md
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--- /dev/null
+++ b/num/01/52.md
@@ -0,0 +1,15 @@
+# Сыновья Израиля должны становиться каждый в своём лагере и каждый под флагом своего войска.
+
+וְחָנ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל אִ֧ישׁ עַֽל־מַחֲנֵ֛הוּ וְאִ֥ישׁ עַל־דִּגְלֹ֖ו לְצִבְאֹתָֽם׃
+
+"И должны располагать лагерь сыновья Израиля каждый в лагере своем, и каждый (согласно) знамени ополчения их."
+
+דֶגל: знамя.
+
+צָבָא: армия, войско, воинство, ополчение.
+
+См. комментарии к стиху 47.
+
+# Своего войска
+
+"Своего воинского подразделения".
diff --git a/num/01/53.md b/num/01/53.md
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--- /dev/null
+++ b/num/01/53.md
@@ -0,0 +1,19 @@
+# А левиты должны ставить лагерь около скинии откровения, чтобы не было гнева на общество сыновей Израиля, и будут левиты стоять на страже у скинии откровения».
+
+וְהַלְוִיִּ֞ם יַחֲנ֤וּ סָבִיב֙ לְמִשְׁכַּ֣ן הָעֵדֻ֔ת וְלֹֽא־יִהְיֶ֣ה קֶ֔צֶף עַל־עֲדַ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל וְשָׁמְרוּ֙ הַלְוִיִּ֔ם אֶת־מִשְׁמֶ֖רֶת מִשְׁכַּ֥ן הָעֵדֽוּת׃
+
+"А левиты должны ставить лагерь вокруг скинии свидетельства, чтобы не было гнева на общество сыновей Израиля, и должны сторожить левиты, (как) стража скинию свидетельства."
+
+שמר: хранить, охранять, соблюдать, сохранять, сторожить.
+
+מִשְמֶרֶת: стража, страж.
+
+См. комментарии к стиху 47.
+
+# Около скинии откровения
+
+Священный шатёр назывался "скинией собрания", потому что в нём находился ковчег с Божьими заповедями. См. [Числа 1:50](../01/50.md).
+
+# Чтобы не было гнева на общество сыновей Израиля
+
+Или "чтобы Я, разгневавшись, не наказал народ Израиля".
diff --git a/num/01/54.md b/num/01/54.md
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index 00000000..bc25ce51
--- /dev/null
+++ b/num/01/54.md
@@ -0,0 +1,15 @@
+# Сыновья Израиля сделали так, как велел Господь Моисею.
+
+וַֽיַּעֲשׂ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל כְּ֠כֹל אֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה אֶת־מֹשֶׁ֖ה כֵּ֥ן עָשֽׂוּ׃
+
+"И сделали сыновья Израиля всё, что повелел Господь Моисею, так они сделали."
+
+עשה: делать, производить, приготавливать, совершать, исполнять, заниматься, работать.
+
+צוה: приказывать, повелевать, заповедовать.
+
+См. комментарии к стиху 47.
+
+# Как велел Господь Моисею
+
+Господь дал Свои повеления Моисею, а Моисей, в свою очередь, предал Божьи указания народу Израиля.
diff --git a/num/01/intro.md b/num/01/intro.md
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+++ b/num/01/intro.md
@@ -0,0 +1,20 @@
+# Книга Числа
+
+# Глава 1
+
+# Общие замечания
+
+## Структура главы и её оформление
+
+В английской ULB стихи 1:5-15 напечатаны с небольшим отступом вправо, поскольку являются пространным перечнем имён.
+
+### Перепись
+
+Моисей пересчитал всё мужское население Израиля, годное для службы в армии. Он записал имя каждого вождя племени. Не исключено, что все цифры, приведённые в переписи, были округлены.
+
+## Ссылки:
+
+  * **[Числа 1:1 Замечания](./01.md)**
+  * **[Числа intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/num/02/01.md b/num/02/01.md
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--- /dev/null
+++ b/num/02/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Господь обращается к теме расположения стана в предстоящие годы похода к Ханаану. Народу надо было держаться установленной процедуры разбития стана и порядка передвижения - для сохранения организованности и целенаправленности.
diff --git a/num/02/02.md b/num/02/02.md
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--- /dev/null
+++ b/num/02/02.md
@@ -0,0 +1,13 @@
+# Сыновья Израиля должны ставить свой лагерь каждый под своим знаменем и под знаком своих семейств. Ставить свой лагерь должны перед скинией собрания, вокруг неё
+
+אִ֣ישׁ עַל־דִּגְלֹ֤ו בְאֹתֹת֙ לְבֵ֣ית אֲבֹתָ֔ם יַחֲנ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל מִנֶּ֕גֶד סָבִ֥יב לְאֹֽהֶל־מֹועֵ֖ד יַחֲנֽוּ "Каждый под знаменем его и знаком дома отца их, стан должны сыны Израиля ставить напротив и вокруг скинии собрания". דֶגל: знамя. בְאֹתֹת: знак. חנה: склоняться; 2. располагаться шатрами или станом, ставить лагерь.
+
+# Под знаком своих семейств
+
+У каждого рода также было своё знамя, ставившееся на их территории.
+
+# Знамя
+
+Это большой флаг.
+
+В своем походном движении по Аравийской пустыне израильский народ представлял правильно организованную армию, разделенную на 4 части, по 3 коленных полка в каждой. В авангарде находилось колено Иуда, имея: на правом фланге Завулона, на левом – Иссахара. Левая сторона стана прикрывалась Даном, Асиром, Неффалимом; правая – Рувимом, Гадом, Симеоном. Арьергард составляли: Ефрем, Манассия, Вениамин. В центре удлиненного четырехугольника, образуемого станом, помещались: скиния, палатки Моисея, Аарона, священников и левитов.
diff --git a/num/02/03.md b/num/02/03.md
new file mode 100644
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--- /dev/null
+++ b/num/02/03.md
@@ -0,0 +1,21 @@
+# С передней стороны к востоку ставят лагерь под знаменем лагеря Иуды с их войсками. Начальник сыновей Иуды — Наассон, сын Аминадава
+
+הַחֹנִים֙ קֵ֣דְמָה מִזְרָ֔חָה דֶּ֛גֶל מַחֲנֵ֥ה יְהוּדָ֖ה לְצִבְאֹתָ֑ם וְנָשִׂיא֙ לִבְנֵ֣י יְהוּדָ֔ה נַחְשֹׁ֖ון בֶּן־עַמִּינָדָֽב
+
+"С восточной стороны стана, со стороны восхода солнца (ставятся) знамёна стана. Стан Иуды и ополчения, и князь (лидер) сынов Иуды Наасон, сын Аминадава".
+
+מִזְרָח: восход (солнца), восток, восточная сторона.
+
+צָבָא: армия, войско, воинство, ополчение; 2. служение, служба (военная или религиозная).
+
+נשִיא: князь, вождь, начальник, властитель, глава.
+
+# Под знаменем стана
+
+Под "лагерем" подразумевается несколько колен, располагавшихся вместе. У каждого лагеря было своё знамя. См. [Числа 2:2](../02/02.md).
+
+# Наассон, сын Аминадава
+
+См. [Числа 1:7](../01/07.md).
+
+Знамена (стих 2) или флаги служили знаком каждого из семейств, но были и другие знамена ("штандарты"; в евр. тексте те и другие "знамена" обозначены разными словами), служившие опознавательным знаком для каждого из объединений в три племени (стихи 2-3). Три следующих племени располагались станом на восток от скинии: Иуда, Иссахар, Завулон (стихи 3-9); причем Иуда был впереди (стих 9). Начальник сынов Иуды - Наассон, сын Аминадава (стих 3), возникает позднее в генеалогической мессианской ветви (сравните Руф. 4:20; Матф. 1:4). Колена, входившие в эту группу, представляли четвертого, пятого и шестого сыновей Иакова от Лии (толкование на Чис. 1:17-46). На восток была обращена скиния, так что объединение ("исчисление") Иуды возглавляло процесс движения. Бог сам определил им их место, чтобы предотвратить между ними соперничество и зависть.
diff --git a/num/02/04.md b/num/02/04.md
new file mode 100644
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--- /dev/null
+++ b/num/02/04.md
@@ -0,0 +1,7 @@
+# Численность его войска — семьдесят четыре тысячи шестьсот
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁבְעִ֛ים אֶ֖לֶף וְשֵׁ֥שׁ מֵאֹֽות
+
+"Ополчение его и призванных к воинской службе четыре и семьдесят тысяч шесть сотен (74600)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/05.md b/num/02/05.md
new file mode 100644
index 00000000..2b1cf965
--- /dev/null
+++ b/num/02/05.md
@@ -0,0 +1,11 @@
+# После него ставит лагерь колено Иссахара. Начальник сыновей Иссахара — Нафанаил, сын Цуара
+
+וְהַחֹנִ֥ים עָלָ֖יו מַטֵּ֣ה יִשָּׂשכָ֑ר וְנָשִׂיא֙ לִבְנֵ֣י יִשָּׂשכָ֔ר נְתַנְאֵ֖ל בֶּן־צוּעָֽר
+
+"И поставит стан после него колено Иссахара. Князь (лидер) сыновей Иссахара - Натаниэль (Нафаниил) сын Цоара".
+
+מַטֶּה: жезл, палка, трость, копьё; 2. ветвь, прут; 3. колено.
+
+# Нафанаил, сын Цуара
+
+См. [Числа 1:8](../01/08.md).
diff --git a/num/02/06.md b/num/02/06.md
new file mode 100644
index 00000000..28fa5327
--- /dev/null
+++ b/num/02/06.md
@@ -0,0 +1,7 @@
+# Численность его войска — пятьдесят четыре тысячи четыреста
+
+וּצְבָאֹ֖ו וּפְקֻדָ֑יו אַרְבָּעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות
+
+"Ополчение призванное к войне четыре и пятьдесят тысяч и четыре сотни (54400)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/07.md b/num/02/07.md
new file mode 100644
index 00000000..308952aa
--- /dev/null
+++ b/num/02/07.md
@@ -0,0 +1,9 @@
+# Колено Завулона: начальник сыновей Завулона — Елиав, сын Хелона
+
+מַטֵּ֖ה זְבוּלֻ֑ן וְנָשִׂיא֙ לִבְנֵ֣י זְבוּלֻ֔ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן׃
+
+"Колено Завулона и князь (глава колена) сыновей Завулона Елиав, сын Хелона".
+
+# Елиав, сын Хелона
+
+См. [Числа 1:9](../01/09.md).
diff --git a/num/02/08.md b/num/02/08.md
new file mode 100644
index 00000000..c7427ef1
--- /dev/null
+++ b/num/02/08.md
@@ -0,0 +1,7 @@
+# Численность его войска — пятьдесят семь тысяч четыреста
+
+וּצְבָאֹ֖ו וּפְקֻדָ֑יו שִׁבְעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות
+
+"Ополчение (воинское формирование) способное к войне: семь и пятьдесят тысяч четыре сотни (57400)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/09.md b/num/02/09.md
new file mode 100644
index 00000000..2e9d4809
--- /dev/null
+++ b/num/02/09.md
@@ -0,0 +1,7 @@
+# Всех пересчитанных в лагере Иуды — сто восемьдесят шесть тысяч четыреста, по их войскам. Они должны отправляться первыми
+
+כָּֽל־הַפְּקֻדִ֞ים לְמַחֲנֵ֣ה יְהוּדָ֗ה מְאַ֨ת אֶ֜לֶף וּשְׁמֹנִ֥ים אֶ֛לֶף וְשֵֽׁשֶׁת־אֲלָפִ֥ים וְאַרְבַּע־מֵאֹ֖ות לְצִבְאֹתָ֑ם רִאשֹׁנָ֖ה יִסָּֽעוּ
+
+"Общее количество (всех) способных (годных) к войне у Иуды сто тысяч восемьдесят тысяч и шесть тысяч и четыре сотни (186400). Эти ополчения первыми должны отправляться".
+
+רִאשֹׁנָ֖ה יִסָּֽעוּ: первыми отправляться. נסע: отправляться, выдвигаться, снимать (лагерь).
diff --git a/num/02/10.md b/num/02/10.md
new file mode 100644
index 00000000..0c640110
--- /dev/null
+++ b/num/02/10.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+# К югу — лагерь под знаменем Рувима. Начальник сыновей Рувима — Елицур, сын Шедеура
+
+דֶּ֣גֶל מַחֲנֵ֧ה רְאוּבֵ֛ן תֵּימָ֖נָה לְצִבְאֹתָ֑ם וְנָשִׂיא֙ לִבְנֵ֣י רְאוּבֵ֔ן אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר "Знамя стана Рувима с юга. Ополчения князь сыновей Рувима Елицур, сын Шедеура".
+
+# Елицур, сын Шедеура
+
+См. [Числа 1:5](../01/05.md).
+
+К югу стояло "исчисление" Рувима с примыкавшими к нему племенами Симеона и Гада. Рувим и Симеон были первым и вторым сыновьями Лии. Третьим ее сыном был Левий, но его племя не входило в "исчисление" Рувимово, потому что предназначено было для несения религиозной службы. В связи с этим Гад, старший сын Лииной служанки, объединен был с Рувимом. Это объединение выступало на марше вслед за Иудой. Следующим по порядку было колено Левиино, которое шло соответственно своему разделению на роды (стих 17; сравните 3:21-38).
diff --git a/num/02/11.md b/num/02/11.md
new file mode 100644
index 00000000..c21b620f
--- /dev/null
+++ b/num/02/11.md
@@ -0,0 +1,7 @@
+# Численность его войска — сорок шесть тысяч пятьсот
+
+וּצְבָאֹ֖ו וּפְקֻדָ֑יו שִׁשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות
+
+"Ополчение его и способные к войне шесть и сорок тысяч и пять сотен (46500)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/12.md b/num/02/12.md
new file mode 100644
index 00000000..2d030f9d
--- /dev/null
+++ b/num/02/12.md
@@ -0,0 +1,9 @@
+# Возле него ставит лагерь колено Симеона. Начальник сыновей Симеона — Шелумиил, сын Цуришаддая
+
+וְהַחֹונִ֥ם עָלָ֖יו מַטֵּ֣ה שִׁמְעֹ֑ון וְנָשִׂיא֙ לִבְנֵ֣י שִׁמְעֹ֔ון שְׁלֻמִיאֵ֖ל בֶּן־צוּרִֽי־שַׁדָּֽי
+
+"Ставит стан рядом с ним колено Симеона и князь (глава колена) сыновей Симеона Шелумиил, сын Цуришеддая".
+
+# Шелумиил, сын Цуришаддая
+
+См. [Числа 1:6](../01/06.md).
diff --git a/num/02/13.md b/num/02/13.md
new file mode 100644
index 00000000..0bb529eb
--- /dev/null
+++ b/num/02/13.md
@@ -0,0 +1,7 @@
+# Численность его войска — пятьдесят девять тысяч триста
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם תִּשְׁעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וּשְׁלֹ֥שׁ מֵאֹֽות׃
+
+"И ополчение его способное к войне девять и пятьдесят тысяч три сотни (59300)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/14.md b/num/02/14.md
new file mode 100644
index 00000000..6a04f058
--- /dev/null
+++ b/num/02/14.md
@@ -0,0 +1,9 @@
+# Потом колено Гада. Начальник сыновей Гада — Елиасаф, сын Регуила
+
+וְמַטֵּ֖ה גָּ֑ד וְנָשִׂיא֙ לִבְנֵ֣י גָ֔ד אֶלְיָסָ֖ף בֶּן־רְעוּאֵֽל
+
+"И колено Гада, князь сыновей Гада Елиасаф, сын Рагуила".
+
+# Елиасаф, сын Регуила
+
+См. [Числа 1:14](../01/14.md).
diff --git a/num/02/15.md b/num/02/15.md
new file mode 100644
index 00000000..678925a1
--- /dev/null
+++ b/num/02/15.md
@@ -0,0 +1,7 @@
+# Численность его войска — сорок пять тысяч шестьсот пятьдесят
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם חֲמִשָּׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וְשֵׁ֥שׁ מֵאֹ֖ות וַחֲמִשִּֽׁים
+
+"И ополчение его способное к войне пять и сорок тысяч и шесть сотен пятьдесят (45650)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/16.md b/num/02/16.md
new file mode 100644
index 00000000..67595932
--- /dev/null
+++ b/num/02/16.md
@@ -0,0 +1,5 @@
+# Всех, кто был пересчитан, в лагере Рувима — сто пятьдесят одна тысяча четыреста пятьдесят, по их войскам. Они должны отправляться вторыми
+
+כָּֽל־הַפְּקֻדִ֞ים לְמַחֲנֵ֣ה רְאוּבֵ֗ן מְאַ֨ת אֶ֜לֶף וְאֶחָ֨ד וַחֲמִשִּׁ֥ים אֶ֛לֶף וְאַרְבַּע־מֵאֹ֥ות וַחֲמִשִּׁ֖ים לְצִבְאֹתָ֑ם וּשְׁנִיִּ֖ם יִסָּֽעוּ
+
+"Всего ополчения в стане рувима сто тысяч и пятьдесят одна тысяча, и четыреста пятьдесят (151450). Отправляются вторыми".
diff --git a/num/02/17.md b/num/02/17.md
new file mode 100644
index 00000000..8f5d5923
--- /dev/null
+++ b/num/02/17.md
@@ -0,0 +1,7 @@
+# Когда скиния собрания отправится в путь, лагерь левитов будет в середине между лагерями. Как стоят, так и должны идти, каждый на своём месте, под своими знамёнами
+
+וְנָסַ֧ע אֹֽהֶל־מֹועֵ֛ד מַחֲנֵ֥ה הַלְוִיִּ֖ם בְּתֹ֣וךְ הַֽמַּחֲנֹ֑ת כַּאֲשֶׁ֤ר יַחֲנוּ֙ כֵּ֣ן יִסָּ֔עוּ אִ֥ישׁ עַל־יָדֹ֖ו לְדִגְלֵיהֶֽם
+
+"И (когда) отправится скиния собрания и стан левитов будет (должен быть) между станами. Как поставлены станы, так и должны сниматься, каждый на месте его со знаменем его".
+
+כַּאֲשֶׁ֤ר יַחֲנוּ֙ כֵּ֣ן יִסָּ֔עוּ: как (они - станы) поставлены, так и должны сниматься (с места).
diff --git a/num/02/18.md b/num/02/18.md
new file mode 100644
index 00000000..27b7f193
--- /dev/null
+++ b/num/02/18.md
@@ -0,0 +1,7 @@
+# К западу — лагерь войска под знаменем Ефрема. Начальник сыновей Ефрема — Елишама, сын Аммиуда
+
+דֶּ֣גֶל מַחֲנֵ֥ה אֶפְרַ֛יִם לְצִבְאֹתָ֖ם יָ֑מָּה וְנָשִׂיא֙ לִבְנֵ֣י אֶפְרַ֔יִם אֱלִישָׁמָ֖ע בֶּן־עַמִּיהֽוּד "Знамя стана Ефрема к западу и ополчение его с запада (со стороны моря). Князь сыновей Ефрема - Елишама, сын Аммиуда".
+
+ים: море, озеро; 2. запад.
+
+На запад от скинии располагалось исчисление… Ефрема и племена брата его и дяди Манассии и Вениамина. Все эти три племени происходили от Иакова по линии его жены Рахили. Они шли вслед за левитами.
diff --git a/num/02/19.md b/num/02/19.md
new file mode 100644
index 00000000..10ed4a6e
--- /dev/null
+++ b/num/02/19.md
@@ -0,0 +1,7 @@
+# Численность его войска — сорок тысяч пятьсот
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם אַרְבָּעִ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות
+
+"И ополчение его способное к войне сорок тысяч и пять сотен (40500)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/20.md b/num/02/20.md
new file mode 100644
index 00000000..61c593d2
--- /dev/null
+++ b/num/02/20.md
@@ -0,0 +1,9 @@
+# Возле него — колено Манассии. Начальник сыновей Манассии — Гамалиил, сын Педацура
+
+וְעָלָ֖יו מַטֵּ֣ה מְנַשֶּׁ֑ה וְנָשִׂיא֙ לִבְנֵ֣י מְנַשֶּׁ֔ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר
+
+"Рядом с ним колено Манассии. Князь сыновей Манассии Гамалиил, сын Падацура".
+
+# Возле него
+
+То есть колено Манассии располагалось возле колена Ефрема.
diff --git a/num/02/21.md b/num/02/21.md
new file mode 100644
index 00000000..28274950
--- /dev/null
+++ b/num/02/21.md
@@ -0,0 +1,7 @@
+# Численность его войска — тридцать две тысячи двести
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם שְׁנַ֧יִם וּשְׁלֹשִׁ֛ים אֶ֖לֶף וּמָאתָֽיִם
+
+"И ополчение его, способное к войне две и тридцать тысяч и двести (32200)".
+
+פְקֻדֵיהֶם: призванные к воинской службе. וּמָאתָֽיִם: и двести.
diff --git a/num/02/22.md b/num/02/22.md
new file mode 100644
index 00000000..0ee368f4
--- /dev/null
+++ b/num/02/22.md
@@ -0,0 +1,9 @@
+# Потом колено Вениамина, и н. Начальник сыновей Вениамина — Авидан, сын Гидеония
+
+וּמַטֵּ֖ה בִּנְיָמִ֑ן וְנָשִׂיא֙ לִבְנֵ֣י בִנְיָמִ֔ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי
+
+"И колено Виниамина. Князь сыновей Виниамина - Авидан, сын Гидеония".
+
+# Авидан, сын Гидеония
+
+См. [Числа 1:11](../01/11.md).
diff --git a/num/02/23.md b/num/02/23.md
new file mode 100644
index 00000000..d08fc8b2
--- /dev/null
+++ b/num/02/23.md
@@ -0,0 +1,7 @@
+# Численность его войска — тридцать пять тысяч четыреста
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם חֲמִשָּׁ֧ה וּשְׁלֹשִׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות
+
+"И ополчение его способное к войне: пять и тридцать тысяч, четыре сотни (35400)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/24.md b/num/02/24.md
new file mode 100644
index 00000000..bde3b968
--- /dev/null
+++ b/num/02/24.md
@@ -0,0 +1,13 @@
+# Всех, кто был пересчитан, в лагере Ефрема — сто восемь тысяч сто воинов. Они должны отправляться третьими
+
+כָּֽל־הַפְּקֻדִ֞ים לְמַחֲנֵ֣ה אֶפְרַ֗יִם מְאַ֥ת אֶ֛לֶף וּשְׁמֹֽנַת־אֲלָפִ֥ים וּמֵאָ֖ה לְצִבְאֹתָ֑ם וּשְׁלִשִׁ֖ים יִסָּֽעוּ
+
+"Всех призванных к воинской службе от стана Ефрема сто тысяч и восемьдесят тысяч сто, Ополчение третьим должно выдвигаться".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
+
+# Они должны отправляться третьими
+
+Когда народ Израиля начинал собираться в путь, колено Ефрема должно было идти вслед за коленами Иуды и Рувима.
+
+Альтернативный перевод: "Когда народ Израиля шёл дальше, колено Ефрема должно было идти третьим" или "Когда народ Израиля уходил с места стоянки, колено Ефрема должно было идти после колен Иуды и Рувима".
diff --git a/num/02/25.md b/num/02/25.md
new file mode 100644
index 00000000..0c412812
--- /dev/null
+++ b/num/02/25.md
@@ -0,0 +1,11 @@
+# К северу — лагерь войска под знаменем Дана. Начальник сыновей Дана— Ахиезер, сын Аммишаддая
+
+דֶּ֣גֶל מַחֲנֵ֥ה דָ֛ן צָפֹ֖נָה לְצִבְאֹתָ֑ם וְנָשִׂיא֙ לִבְנֵ֣י דָ֔ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי׃
+
+"Знамя колена Дана к северу (со стороны горы Цафон). И ополчения князь сыновей Дана Ахиезер, сын Аммишаддая".
+
+# Ахиезер, сын Аммишаддая
+
+См. [Числа 1:12](../01/12.md).
+
+Наконец, к северу от скинии стояли ополчения… Дановы и близкие к ним племена Асира и Неффалима. Дан и Неффалим были сыновьями служанки Рахили, тогда как Асир был вторым сыном Лииной служанки. В этом построении племен на основании их происхождения усматривается известная логическая последовательность, из которой выбивается Асир. Но с учетом группирования племен по линии Рахили и "выпадения" из общего порядка племени Левия, едва ли для Асира нашлось бы место более подходящее, чем то, которое он занимал; так что эта схема в целом действительно отражала происхождение по материнской линии.
diff --git a/num/02/26.md b/num/02/26.md
new file mode 100644
index 00000000..293fcaf9
--- /dev/null
+++ b/num/02/26.md
@@ -0,0 +1,7 @@
+# Численность его войска — шестьдесят две тысячи семьсот
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם שְׁנַ֧יִם וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֹֽות
+
+"И ополчение его, способное к войне две и шестьдесят тысяч и семь сотен (62700)".
+
+פְקֻדֵיהֶם: призванные к воинской службе.
diff --git a/num/02/27.md b/num/02/27.md
new file mode 100644
index 00000000..92ab5988
--- /dev/null
+++ b/num/02/27.md
@@ -0,0 +1,9 @@
+# Возле него ставит лагерь колено Асира Начальник сыновей Асира — Пагиил, сын Охрана
+
+וְהַחֹנִ֥ים עָלָ֖יו מַטֵּ֣ה אָשֵׁ֑ר וְנָשִׂיא֙ לִבְנֵ֣י אָשֵׁ֔ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן
+
+"И поставил рядом с ним стан колено Асира (Ашера). Князь сыновей Асра Пагиил, сын Ахрана (Охрана)".
+
+# Пагиил, сын Охрана
+
+См. [Числа 1:13](../01/13.md).
diff --git a/num/02/28.md b/num/02/28.md
new file mode 100644
index 00000000..16460a7d
--- /dev/null
+++ b/num/02/28.md
@@ -0,0 +1,5 @@
+# Численность его войска — сорок одна тысяча пятьсот
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם אֶחָ֧ד וְאַרְבָּעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות
+
+"И ополчение его способное к войне одна и сорок тысяч и пять сотен (41500)".
diff --git a/num/02/29.md b/num/02/29.md
new file mode 100644
index 00000000..482d35cd
--- /dev/null
+++ b/num/02/29.md
@@ -0,0 +1,9 @@
+# Далее колено Неффалима. Начальник сыновей Неффалима — Ахира, сын Енана
+
+וּמַטֵּ֖ה נַפְתָּלִ֑י וְנָשִׂיא֙ לִבְנֵ֣י נַפְתָּלִ֔י אֲחִירַ֖ע בֶּן־עֵינָֽן׃
+
+"И колено Неффалима. Князь сыновей Неффалима Ахир, сын Енана".
+
+# Ахира, сын Енана
+
+См. [Числа 1:15](../01/15.md).
diff --git a/num/02/30.md b/num/02/30.md
new file mode 100644
index 00000000..07b00940
--- /dev/null
+++ b/num/02/30.md
@@ -0,0 +1,5 @@
+# Численность его войска — пятьдесят три тысячи четыреста
+
+וּצְבָאֹ֖ו וּפְקֻדֵיהֶ֑ם שְׁלֹשָׁ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות׃
+
+"И ополчение его способное к войне три и пятьдесят тысяч четыре сотни (53400)
diff --git a/num/02/31.md b/num/02/31.md
new file mode 100644
index 00000000..89d85ab8
--- /dev/null
+++ b/num/02/31.md
@@ -0,0 +1,5 @@
+# Всех, кто был пересчитан, в лагере Дана — сто пятьдесят семь тысяч шестьсот. Они должны идти последними при своих знамёнах
+
+כָּל־הַפְּקֻדִים֙ לְמַ֣חֲנֵה דָ֔ן מְאַ֣ת אֶ֗לֶף וְשִׁבְעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְשֵׁ֣שׁ מֵאֹ֑ות לָאַחֲרֹנָ֥ה יִסְע֖וּ לְדִגְלֵיהֶֽם
+
+"Всего способных к войне в стане Дана сто тысяч и пятьдесят тысяч и семь тысяч и шестьсот. Ополчение их четвертыми выходит со знаменами их".
diff --git a/num/02/32.md b/num/02/32.md
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index 00000000..0cd0962a
--- /dev/null
+++ b/num/02/32.md
@@ -0,0 +1,7 @@
+# Вот сыновья Израиля, пересчитанные по их семействам. Всех пересчитанных в лагерях по их войскам — шестьсот три тысячи пятьсот пятьдесят
+
+לֶּה פְּקוּדֵ֥י בְנֵֽי־יִשְׂרָאֵ֖ל לְבֵ֣ית אֲבֹתָ֑ם כָּל־פְּקוּדֵ֤י הַֽמַּחֲנֹת֙ לְצִבְאֹתָ֔ם שֵׁשׁ־מֵאֹ֥ות אֶ֨לֶף֙ וּשְׁלֹ֣שֶׁת אֲלָפִ֔ים וַחֲמֵ֥שׁ מֵאֹ֖ות וַחֲמִשִּֽׁים׃
+
+"Это способные к войне сыновья Израиля по домам отцов их и все способные к войне по станам их, всего способных к войне сыновей Израиля шестьсот тысяч и три тысячи и пятьсот и пятьдесят (603550)".
+
+חֲמִִשּים: пятьдесят.
diff --git a/num/02/33.md b/num/02/33.md
new file mode 100644
index 00000000..90cb4241
--- /dev/null
+++ b/num/02/33.md
@@ -0,0 +1,5 @@
+# А левиты не были пересчитаны вместе с сыновьями Израиля, как велел Господь Моисею
+
+וְהַ֨לְוִיִּ֔ם לֹ֣א הָתְפָּקְד֔וּ בְּתֹ֖וךְ בְּנֵ֣י יִשְׂרָאֵ֑ל כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה
+
+"А левиты не были призваны к военной службе из среды сыновей Израиля, как и повелел Господь Моисею".
diff --git a/num/02/34.md b/num/02/34.md
new file mode 100644
index 00000000..87ff2ec0
--- /dev/null
+++ b/num/02/34.md
@@ -0,0 +1,5 @@
+# Сыновья Израиля сделали всё, что Господь велел Моисею: становились лагерями под своими знамёнами и шли каждый по своим родам и по своим семействам
+
+וַֽיַּעֲשׂ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל כְּ֠כֹל אֲשֶׁר־צִוָּ֨ה יְהוָ֜ה אֶת־מֹשֶׁ֗ה כֵּֽן־חָנ֤וּ לְדִגְלֵיהֶם֙ וְכֵ֣ן נָסָ֔עוּ אִ֥ישׁ לְמִשְׁפְּחֹתָ֖יו עַל־בֵּ֥ית אֲבֹתָֽיו׃
+
+"И сделали сыновья Израиля всё, что повелел Господь Моисею (через Моисея), так становились станами по ополчениям их, и снимались каждый по коленам (и) домам отцам его".
diff --git a/num/02/intro.md b/num/02/intro.md
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+++ b/num/02/intro.md
@@ -0,0 +1,21 @@
+# Книга Числа
+
+# Глава 2
+
+# Общие замечания
+
+## Структура главы
+
+### Стоянка
+
+В этой главе Моисей даёт указания всем коленам Израиля относительно конкретных месторасположений, где им нужно было располагаться во время стоянки.
+
+В этой главе даются сведения о расположении каждого колена в стане и о порядке их следования в походах. Народ образует четыре стана: Иуды, Рувима, Ефрема и Дана. Каждый стан объединяет три колена. Названия колен даны в той же последовательности, что и в заключительной части гл. 1.
+
+Левиты должны были размещаться вокруг скинии (1,50.53), а четыре вышеупомянутых стана располагались вокруг стана левитов с восточной, южной, западной и северной сторон так, как они были перечислены. В походах порядок следования колен сохранялся (ср. четырехугольный город в Откр. 21,16 – окончательное жилище Бога среди Своего народа.
+
+## Ссылка:
+
+  * **[Числа 2:1 Замечания](./01.md)**
+
+**[](../03/intro.md)**
diff --git a/num/03/01.md b/num/03/01.md
new file mode 100644
index 00000000..16389a86
--- /dev/null
+++ b/num/03/01.md
@@ -0,0 +1,13 @@
+# Вот родословие Аарона и Моисея, когда Господь говорил с Моисеем на горе Синай.
+
+וְאֵ֛לֶּה תֹּולְדֹ֥ת אַהֲרֹ֖ן וּמֹשֶׁ֑ה בְּיֹ֗ום דִּבֶּ֧ר יְהוָ֛ה אֶת־מֹשֶׁ֖ה בְּהַ֥ר סִינָֽי׃
+
+"И это родословие Аарона и Моисея, когда говорил Господь с Моисеем на горе Синай."
+
+תוֹלָדוֹת: происхождение; 2. родословие, список поколений; 3. род, семейство.
+
+Третья глава начинается с возвращения к откровениям Господним, данным Моисею на горе Синай относительно семьи Аарона и Моисея (сравните Исх. 28-29).
+
+# Вот родословие Аарона и Моисея
+
+Эта фраза знаменует собой начало развития новых исторических событий.
diff --git a/num/03/02.md b/num/03/02.md
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--- /dev/null
+++ b/num/03/02.md
@@ -0,0 +1,7 @@
+# Вот имена сыновей Аарона: первенец Надав, Авиуд, Елеазар и Ифамар.
+
+У Аарона, первосвященника, было четыре сына, которые должны были помогать, а затем наследовать ему в исполнении священнических обязанностей.
+
+# Первенец Надав
+
+"Старшим сыном был Надав".
diff --git a/num/03/03.md b/num/03/03.md
new file mode 100644
index 00000000..6e7b3627
--- /dev/null
+++ b/num/03/03.md
@@ -0,0 +1,15 @@
+# Это имена сыновей Аарона, помазанных священников, которых он посвятил, чтобы быть священниками,
+
+אֵ֗לֶּה שְׁמֹות֙ בְּנֵ֣י אַהֲרֹ֔ן הַכֹּהֲנִ֖ים הַמְּשֻׁחִ֑ים אֲשֶׁר־מִלֵּ֥א יָדָ֖ם לְכַהֵֽן׃
+
+"Это имена сыновей Аарона, священников, помазанных, которых посвятил, чтобы служили священниками (священнодействовали)."
+
+משח: возливать (елей), помазать (елеем). быть помазанным.
+
+כהן: служить священником, священнодействовать.
+
+См. комментарий на стих 2.
+
+# Помазанных священников, которых он посвятил
+
+Здесь можно использовать действительный залог: "священников, которых Моисей помазал и посвятил".
diff --git a/num/03/04.md b/num/03/04.md
new file mode 100644
index 00000000..ddcc2137
--- /dev/null
+++ b/num/03/04.md
@@ -0,0 +1,29 @@
+# Но Надав и Авиуд умерли перед лицом Господа, когда они принесли чуждый огонь перед лицом Господа в Синайской пустыне. У них не было детей, поэтому священниками при Аароне остались Елеазар и Ифамар.
+
+וַיָּ֣מָת נָדָ֣ב וַאֲבִיה֣וּא לִפְנֵ֣י יְהוָ֡ה בְּֽהַקְרִבָם֩ אֵ֨שׁ זָרָ֜ה לִפְנֵ֤י יְהוָה֙ בְּמִדְבַּ֣ר סִינַ֔י וּבָנִ֖ים לֹא־הָי֣וּ לָהֶ֑ם וַיְכַהֵ֤ן אֶלְעָזָר֙ וְאִ֣יתָמָ֔ר עַל־פְּנֵ֖י אַהֲרֹ֥ן אֲבִיהֶֽם׃
+
+"Но умерли Надав и Авиуд перед Господом, когда они принесли огнь чужой перед Господом в Синайской пустыне, и детей не было у них, и служили священниками Елеазар и Ифамар перед Аарона, отцом своим."
+
+קרב: приводить, приближать, приносить.
+
+זור: посторонний, чужой, чуждый.
+
+פָנים: лицо, поверхность, перед.
+
+Но двое из четырех, Надав и Авиуд, умерли по причине дерзкого отступления от установленной для священников процедуры (толкование на Лев. 10:1-2). И остались у Аарона два сына, Елеазар и Ифамар, которые служили вместе с отцом.
+
+# Надав, Авиуд, Елеазар и Ифамар
+
+См. [Числа 3:2](../03/02.md).
+
+# Умерли перед лицом Господа
+
+То есть "внезапно умерли". Альтернативный перевод: "умерли перед Господом".
+
+# Перед лицом Господа
+
+Речь идёт о Божьем присутствии (имеется в виду, что Бог видит всё). Альтернативный перевод: "в присутствии Господа".
+
+# Когда они принесли чуждый огонь перед лицом Господа
+
+"Чуждый огонь" представлял собой сжигаемые на алтаре благовония. Альтернативный перевод: "когда они сожгли благовония неугодным Богу способом".
diff --git a/num/03/05.md b/num/03/05.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/03/05.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/03/06.md b/num/03/06.md
new file mode 100644
index 00000000..57999c5e
--- /dev/null
+++ b/num/03/06.md
@@ -0,0 +1,15 @@
+# «Приведи колено Левия и поставь их перед священником Аароном, чтобы они служили ему.
+
+הַקְרֵב֙ אֶת־מַטֵּ֣ה לֵוִ֔י וְֽהַעֲמַדְתָּ֣ אֹתֹ֔ו לִפְנֵ֖י אַהֲרֹ֣ן הַכֹּהֵ֑ן וְשֵׁרְת֖וּ אֹתֹֽו׃
+
+"Приведи колено Левия и поставь его перед Аарона, священником, и буду они служить ему."
+
+קרב: приводить, приближать, приносить.
+
+שרת: служить, прислуживать, быть на службе.
+
+Поскольку только Аарон и его прямые потомки могли служить в качестве священников (Исх. 28:1; 29:9; 40:15), то им троим не по силам было бы удовлетворять все религиозные нужды Израиля. Потому-то ответственность за несение всех видов религиозного служения (помимо исполнения повседневной священнической работы) и была возложена на все племя Левия. Из того, что Аарон был левитом, вытекало, что и все священники должны были быть левитами; это, однако, не означало, что все левиты были священниками.
+
+# Приведи колено Левия
+
+Имеются в виду люди, принадлежащие колену Левия. Альтернативный перевод: "Приведи людей из колена Левия".
diff --git a/num/03/07.md b/num/03/07.md
new file mode 100644
index 00000000..25062617
--- /dev/null
+++ b/num/03/07.md
@@ -0,0 +1,15 @@
+# Пусть они будут на страже у него и на страже у всего общества, чтобы исполнять служения при скинии.
+
+וְשָׁמְר֣וּ אֶת־מִשְׁמַרְתֹּ֗ו וְאֶת־מִשְׁמֶ֨רֶת֙ כָּל־הָ֣עֵדָ֔ה לִפְנֵ֖י אֹ֣הֶל מֹועֵ֑ד לַעֲבֹ֖ד אֶת־עֲבֹדַ֥ת הַמִּשְׁכָּֽן׃
+
+"И будут охранять, как стражи его и как стражи всего общества перед скинией собрания, чтобы служить службу при скинии."
+
+שמר: хранить, охранять, соблюдать, сохранять, сторожить.
+
+מִשְמֶרֶת: стража, страж.
+
+Особой работой была работа при скинии (см. стихи 7-8 и главу 4 книги "Числа").
+
+# У него
+
+"У Аарона".
diff --git a/num/03/08.md b/num/03/08.md
new file mode 100644
index 00000000..a925294f
--- /dev/null
+++ b/num/03/08.md
@@ -0,0 +1,23 @@
+# Пусть хранят все вещи скинии собрания, и будут на страже за сыновей Израиля, чтобы исполнять служения при скинии.
+
+וְשָׁמְר֗וּ אֶֽת־כָּל־כְּלֵי֙ אֹ֣הֶל מֹועֵ֔ד וְאֶת־מִשְׁמֶ֖רֶת בְּנֵ֣י יִשְׂרָאֵ֑ל לַעֲבֹ֖ד אֶת־עֲבֹדַ֥ת הַמִּשְׁכָּֽן׃
+
+"И хранят все принадлежности скинии собрания, и (будут) стражи сыновей Израиля, чтобы служить службу при скинии."
+
+כְלִי: сосуд; 2. вещь, изделие; 3. орудие, инструмент, оружие, принадлежности, прибор.
+
+עֲבוֹדָה: служба, работа.
+
+См. комментарий на стих 7.
+
+# На страже у всего общества
+
+"У всего общества" - значит "у всех колен Израиля". Альтернативный перевод: "помогают всем коленам Израиля".
+
+# Пусть они будут на страже у него и на страже у всего общества, чтобы исполнять служения при скинии
+
+"Исполнять служения" - значит "служить". Альтернативный перевод: "Пусть они помогают ему и всему Израилю, служа в скинии".
+
+# Служения при скинии
+
+"Работы при скинии собрания".
diff --git a/num/03/09.md b/num/03/09.md
new file mode 100644
index 00000000..f1e64c3a
--- /dev/null
+++ b/num/03/09.md
@@ -0,0 +1,17 @@
+# Отдай левитов в распоряжение Аарону и его сыновьям: пусть они будут отданы ему из всех сыновей Израиля.
+
+וְנָתַתָּה֙ אֶת־הַלְוִיִּ֔ם לְאַהֲרֹ֖ן וּלְבָנָ֑יו נְתוּנִ֨ם נְתוּנִ֥ם הֵ֨מָּה֙ לֹ֔ו מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И отдай левитов Аарону и сыновьям его, они должны быть полностью отданы (переданы) ему из сыновей Израиля."
+
+נתן: давать, преподносить, позволять, предавать, приносить; быть данным, быть преданным.
+
+Все левиты, все колено, были отданы Аарону и сыновьям его в отдельное служение.
+
+# Отдай
+
+Бог обращается к Моисею.
+
+# Пусть они будут отданы ему
+
+Здесь можно употребить действительный залог: "Я полностью отдаю их ему".
diff --git a/num/03/10.md b/num/03/10.md
new file mode 100644
index 00000000..a0ced65c
--- /dev/null
+++ b/num/03/10.md
@@ -0,0 +1,21 @@
+# Аарону и его сыновьям поручи, чтобы они хранили своё священство. А если приблизится посторонний, то он будет отдан на смерть».
+
+וְאֶת־אַהֲרֹ֤ן וְאֶת־בָּנָיו֙ תִּפְקֹ֔ד וְשָׁמְר֖וּ אֶת־כְּהֻנָּתָ֑ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת׃
+
+"Аарону и сыновьям его поручи, чтобы они хранили (соблюдали) священство свое, и посторонний приближающийся должен быть убит."
+
+כְלהנּה: священство, священническая должность.
+
+זור: посторонний, чужой, чуждый.
+
+מות: быть умерщвляемым или убиваемым, быть умерщвлённым или убитым.
+
+Но к святилищу (Святому-святых) им не разрешено было приближаться, что явствует из некоторых переводов стиха 10. По-еврейски говорится: «а если кто-нибудь подойдет близко» (не уточняется, что к святилищу), но это видно из контекста и свидетельствует о пределах, положенных правам левитов: они не могли служить священниками в смысле предложения жертв, либо исполнения других функций в скинии.
+
+# А если приблизится посторонний, то он будет предан смерти
+
+Здесь можно употребить действительный залог: "А если приблизится посторонний, то вы должны его убить" или "А если приблизится посторонний, то он должен будет умереть".
+
+# А если приблизится посторонний
+
+Можно уточнить: "но, если посторонний войдёт в скинию".
diff --git a/num/03/11.md b/num/03/11.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/03/11.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/03/12.md b/num/03/12.md
new file mode 100644
index 00000000..20051b30
--- /dev/null
+++ b/num/03/12.md
@@ -0,0 +1,17 @@
+# Я взял левитов из сыновей Израиля вместо всех младенцев мужского пола, рождающихся первыми, из сыновей Израиля. Левиты должны быть Моими
+
+וַאֲנִ֞י הִנֵּ֧ה לָקַ֣חְתִּי אֶת־הַלְוִיִּ֗ם מִתֹּוךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל תַּ֧חַת כָּל־בְּכֹ֛ור פֶּ֥טֶר רֶ֖חֶם מִבְּנֵ֣י יִשְׂרָאֵ֑ל וְהָ֥יוּ לִ֖י הַלְוִיִּֽם׃
+
+"И вот, Я взял левитов из сыновей Израиля вместо всех первенцев, разверзающих утробу из сыновей Израиля, и они будут Мне левиты."
+
+לקח: брать; 2. забирать, завладевать, захватывать.
+
+פֶטֶר: разверзающий или открывающий (утробу), т.е. первородный.
+
+רֶחֶם: утроба, чрево, ложесна.
+
+Здесь вновь рассматривается причина, по которой было отобрано именно племя Левия.
+
+# Я взял левитов из сыновей Израиля
+
+"Я избрал левитов из сыновей Израиля".
diff --git a/num/03/13.md b/num/03/13.md
new file mode 100644
index 00000000..36c5fcb7
--- /dev/null
+++ b/num/03/13.md
@@ -0,0 +1,11 @@
+# Потому что все первенцы — Мои. В тот день, когда Я поразил всех первенцев в египетской земле, Я освятил Себе всех первенцев Израиля, от человека до скота. Они должны быть Моими. Я — Господь».
+
+כִּ֣י לִי֮ כָּל־בְּכֹור֒ בְּיֹום֩ הַכֹּתִ֨י כָל־בְּכֹ֜ור בְּאֶ֣רֶץ מִצְרַ֗יִם הִקְדַּ֨שְׁתִּי לִ֤י כָל־בְּכֹור֙ בְּיִשְׂרָאֵ֔ל מֵאָדָ֖ם עַד־בְּהֵמָ֑ה לִ֥י יִהְי֖וּ אֲנִ֥י יְהוָֽה׃
+
+"Потому что все первенцы Мои; в тот день, когда Я поразил всех первенцев в земле Египта, Я освятил всех первенцев Израиля от человека до животного (скота), они должны быть Мои, Я Господь."
+
+נכה: поражать, ранить, убивать.
+
+קדש: освящаться, святиться, (про)являть святость.
+
+Поскольку при совершении 10-ой казни египетской Господь спас перворожденных Израиля из детей и скота, теперь Он предъявлял право на их перворожденных. Вместо них, однако, Он брал племя Левия (толкование на Исх. 13:1-16). Осуществление принципа замещения описывается в Чис. 3:40-51.
diff --git a/num/03/14.md b/num/03/14.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/03/14.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/03/15.md b/num/03/15.md
new file mode 100644
index 00000000..40f770ae
--- /dev/null
+++ b/num/03/15.md
@@ -0,0 +1,13 @@
+# «Пересчитай сыновей Левия по их семействам, пересчитай всех мужчин по их родам от одного месяца и старше».
+
+פְּקֹד֙ אֶת־בְּנֵ֣י לֵוִ֔י לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָ֑ם כָּל־זָכָ֛ר מִבֶּן־חֹ֥דֶשׁ וָמַ֖עְלָה תִּפְקְדֵֽם׃
+
+"Исчисли сынов Левия по семейству отцов их, по родам их, всех мужского пола от месяца и выше, должны быть исчислены."
+
+פקד: быть осмотренным, быть исчисленным.
+
+Наконец, были исчислены и левиты, чтобы получить им свое место в стане и нести службу.
+
+# Пересчитай сыновей Левия
+
+Господь говорит, чтобы Моисей пересчитал только мужчин. Альтернативный перевод: "Пересчитай потомков Левия мужского пола".
diff --git a/num/03/16.md b/num/03/16.md
new file mode 100644
index 00000000..b0aa7b8c
--- /dev/null
+++ b/num/03/16.md
@@ -0,0 +1,13 @@
+# И Моисей пересчитал их по слову Господа, как ему было сказано.
+
+וַיִּפְקֹ֥ד אֹתָ֛ם מֹשֶׁ֖ה עַל־פִּ֣י יְהוָ֑ה כַּאֲשֶׁ֖ר צֻוָּֽה׃
+
+"И исчислил их Моисей по слову Господа, что было приказано ему."
+
+צוה: приказывать, повелевать, заповедовать.
+
+Все левиты мужского пола от одного месяца и выше подлежали исчислению (стихи 15 и 16). В соответствии со своим происхождением от трех сынов Левия – Гирсона, Каафы и Мерари – они были поделены на три рода (стих 17). Гирсониты подразделялись на ливнитов и шимеитов, имевших вместе 7500 мужчин (стихи 21-22). Они стояли станом у западной стороны скинии и должны были заботиться о всех покровах скинии, включая завесу двора.
+
+# По слову Господа, как ему было сказано
+
+Эти два выражения синонимичны, однако употребляются вместе для усиления мысли о том, что Моисей был послушен Богу.
diff --git a/num/03/17.md b/num/03/17.md
new file mode 100644
index 00000000..0c6b4037
--- /dev/null
+++ b/num/03/17.md
@@ -0,0 +1,5 @@
+# Вот имена сыновей Левия: Гирсон, Кааф и Мерари.
+
+Это перечень потомков Левия.
+
+См. комментарий к стиху 16.
diff --git a/num/03/18.md b/num/03/18.md
new file mode 100644
index 00000000..10dfa033
--- /dev/null
+++ b/num/03/18.md
@@ -0,0 +1,7 @@
+# Вот имена сыновей Гирсона по их родам: Ливни и Шимей.
+
+# Вот имена сыновей
+
+"Вот имена потомков".
+
+См. комментарий к стиху 16.
diff --git a/num/03/19.md b/num/03/19.md
new file mode 100644
index 00000000..cf06fe72
--- /dev/null
+++ b/num/03/19.md
@@ -0,0 +1,3 @@
+# Сыновья Каафа по их родам: Амрам, Ицгар, Хеврон и Узиил.
+
+См. комментарий к стиху 16.
diff --git a/num/03/20.md b/num/03/20.md
new file mode 100644
index 00000000..badcb0c5
--- /dev/null
+++ b/num/03/20.md
@@ -0,0 +1,3 @@
+# Сыновья Мерари по их родам: Махли и Муши. Вот род Левия по их семействам.
+
+См. комментарий к стиху 16.
diff --git a/num/03/21.md b/num/03/21.md
new file mode 100644
index 00000000..727e17e4
--- /dev/null
+++ b/num/03/21.md
@@ -0,0 +1,9 @@
+# От Гирсона род Ливни и род Шимея — это роды Гирсона.
+
+Можно уточнить: "От Гирсона произошёл род Ливни и род Шимея".
+
+# Род Ливни и род Шимея — это роды Гирсона
+
+Эти роды названы именами их родоначальников, предком которых был Гирсон.
+
+См. комментарий к стиху 16.
diff --git a/num/03/22.md b/num/03/22.md
new file mode 100644
index 00000000..50af56c9
--- /dev/null
+++ b/num/03/22.md
@@ -0,0 +1,17 @@
+# Всех пересчитанных мужчин от одного месяца и старше было семь тысяч пятьсот.
+
+פְּקֻדֵיהֶם֙ בְּמִסְפַּ֣ר כָּל־זָכָ֔ר מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה פְּקֻ֣דֵיהֶ֔ם שִׁבְעַ֥ת אֲלָפִ֖ים וַחֲמֵ֥שׁ מֵאֹֽות׃
+
+"Были исчислены по числу их всех мужского пола, от месяца и выше, семь тысчонке и пять сотен."
+
+מִסְפָר: число, исчисление.
+
+См. комментарий к стиху 16.
+
+# Всех пересчитанных мужчин от одного месяца и старше
+
+Здесь можно употребить действительный залог: "Моисей пересчитал всё мужское население от одного месяца и старше".
+
+# Семь тысяч пятьсот
+
+"7 500".
diff --git a/num/03/23.md b/num/03/23.md
new file mode 100644
index 00000000..ad4386b9
--- /dev/null
+++ b/num/03/23.md
@@ -0,0 +1,11 @@
+# Роды Гирсона должны установить лагерь на западе позади скинии.
+
+מִשְׁפְּחֹ֖ת הַגֵּרְשֻׁנִּ֑י אַחֲרֵ֧י הַמִּשְׁכָּ֛ן יַחֲנ֖וּ יָֽמָּה׃
+
+"Роды Гирсона позади скинии должны расположиться лагерем на западе."
+
+חנה: располагаться шатрами или станом, ставить лагерь.
+
+ים: запад.
+
+См. комментарий к стиху 16.
diff --git a/num/03/24.md b/num/03/24.md
new file mode 100644
index 00000000..48f11b00
--- /dev/null
+++ b/num/03/24.md
@@ -0,0 +1,9 @@
+# Начальник поколения сыновей Гирсона — Елиасаф, сын Лаела.
+
+וּנְשִׂ֥יא בֵֽית־אָ֖ב לַגֵּרְשֻׁנִּ֑י אֶלְיָסָ֖ף בֶּן־לָאֵֽל׃
+
+"И начальник рода отцов Гирсона Елиасаф, сын Лаела."
+
+נשִיא: князь, вождь, начальник, властитель, глава.
+
+См. комментарий к стиху 16.
diff --git a/num/03/25.md b/num/03/25.md
new file mode 100644
index 00000000..5e4e666e
--- /dev/null
+++ b/num/03/25.md
@@ -0,0 +1,9 @@
+# Сыновьям Гирсона в скинии собрания поручается охранять скинию и её покрытие, завесу при входе в скинию собрания
+
+וּמִשְׁמֶ֤רֶת בְּנֵֽי־גֵרְשֹׁון֙ בְּאֹ֣הֶל מֹועֵ֔ד הַמִּשְׁכָּ֖ן וְהָאֹ֑הֶל מִכְסֵ֕הוּ וּמָסַ֕ךְ פֶּ֖תַח אֹ֥הֶל מֹועֵֽד׃
+
+"Хранение сыновей Гирсона в скинии собрания: скиния и покров её, и завеса входа скинии собрания."
+
+מִשְמֶרֶת: соблюдение, сбережение, (со)хранение, охрана.
+
+См. комментарий к стиху 16.
diff --git a/num/03/26.md b/num/03/26.md
new file mode 100644
index 00000000..e77e2798
--- /dev/null
+++ b/num/03/26.md
@@ -0,0 +1,17 @@
+# Завесы двора, завесу при входе во двор, которые вокруг скинии и жертвенника, и верёвки со всеми их принадлежностями.
+
+וְקַלְעֵ֣י הֶֽחָצֵ֗ר וְאֶת־מָסַךְ֙ פֶּ֣תַח הֶֽחָצֵ֔ר אֲשֶׁ֧ר עַל־הַמִּשְׁכָּ֛ן וְעַל־הַמִּזְבֵּ֖חַ סָבִ֑יב וְאֵת֙ מֵֽיתָרָ֔יו לְכֹ֖ל עֲבֹדָתֹֽו׃
+
+"И завесы двора, и завеса входа двора, которые вокруг скинии и жертвенника, и веревки её со всеми их принадлежностями."
+
+מִשְכָן: шатёр, скиния.
+
+מֵיתָר: веревка, вервь.
+
+# Завесы двора
+
+"Завесы во дворе".
+
+# При входе во двор, которые вокруг скинии и жертвенн
+
+"Завесу при входе во двор, окружающие скинию и жертвенник".
diff --git a/num/03/27.md b/num/03/27.md
new file mode 100644
index 00000000..6f206649
--- /dev/null
+++ b/num/03/27.md
@@ -0,0 +1,3 @@
+# От Каафа род Амрама, род Ицгара, род Хеврона и род Узиила — это роды Каафа.
+
+Каафиты подразделялись на амрамитов, цугаритов, хевронитов и узиилитов, насчитывавших вместе 8600 мужчин (стихи 27-28). Амрам был отцом Аарона и Моисея (26:58-59; сравните Исх. 6:16-20). На каафитов, стоявших у южной стороны скинии, была возложена ответственность за священные предметы, находившиеся в ней (Чис. 3:31). Их вождем был Елеазар, сын Аарона, первосвященник (стих 32).
diff --git a/num/03/28.md b/num/03/28.md
new file mode 100644
index 00000000..eb07e73a
--- /dev/null
+++ b/num/03/28.md
@@ -0,0 +1,7 @@
+# По подсчёту, всех мужчин от одного месяца и старше было восемь тысяч шестьсот, они охраняли святилище.
+
+בְּמִסְפַּר֙ כָּל־זָכָ֔ר מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה שְׁמֹנַ֤ת אֲלָפִים֙ וְשֵׁ֣שׁ מֵאֹ֔ות שֹׁמְרֵ֖י מִשְׁמֶ֥רֶת הַקֹּֽדֶשׁ׃
+
+"По числу всех мужского пола от месяца и выше, восемь тысяч и шесть сотен, хранящие стражи святилища."
+
+См. комментарий к стиху 27.
diff --git a/num/03/29.md b/num/03/29.md
new file mode 100644
index 00000000..81bc4caf
--- /dev/null
+++ b/num/03/29.md
@@ -0,0 +1,7 @@
+# Роды сыновей Каафа должны установить свой лагерь на южной стороне скинии.
+
+מִשְׁפְּחֹ֥ת בְּנֵי־קְהָ֖ת יַחֲנ֑וּ עַ֛ל יֶ֥רֶךְ הַמִּשְׁכָּ֖ן תֵּימָֽנָה׃
+
+"Роды сыновей Каафа должны расположиться лагерем со стороны скинии на юге."
+
+См. комментарий к стиху 27.
diff --git a/num/03/30.md b/num/03/30.md
new file mode 100644
index 00000000..e9978682
--- /dev/null
+++ b/num/03/30.md
@@ -0,0 +1,3 @@
+# Начальником поколения Каафа был Елцафан, сын Узиила.
+
+См. комментарий к стиху 27.
diff --git a/num/03/31.md b/num/03/31.md
new file mode 100644
index 00000000..e4e4e01e
--- /dev/null
+++ b/num/03/31.md
@@ -0,0 +1,13 @@
+# Они должны были охранять ковчег, стол, светильник, жертвенники, священные сосуды, которые употребляются при служении, и завесу со всеми её принадлежностями.
+
+וּמִשְׁמַרְתָּ֗ם הָאָרֹ֤ן וְהַשֻּׁלְחָן֙ וְהַמְּנֹרָ֣ה וְהַֽמִּזְבְּחֹ֔ת וּכְלֵ֣י הַקֹּ֔דֶשׁ אֲשֶׁ֥ר יְשָׁרְת֖וּ בָּהֶ֑ם וְהַ֨מָּסָ֔ךְ וְכֹ֖ל עֲבֹדָתֹֽו׃
+
+"И хранение у них ковчег, стол, светильник, жертвенники, священные сосуды, которыми служат, и завеса со всеми принадлежностями её."
+
+מִשְמֶרֶת: хранимое, соблюдаемое, обычай, повеление; 2. соблюдение, сбережение, (со)хранение, охрана.
+
+См. комментарий к стиху 27.
+
+# Священные сосуды, которые употребляются при служении
+
+Можно уточнить: "священные сосуды, которые священники употребляют во время служения".
diff --git a/num/03/32.md b/num/03/32.md
new file mode 100644
index 00000000..5d5e7065
--- /dev/null
+++ b/num/03/32.md
@@ -0,0 +1,9 @@
+# Начальником над начальниками левитов был Елеазар, сын священника Аарона. Под его наблюдением были те, которым доверено хранение святилища.
+
+וּנְשִׂיא֙ נְשִׂיאֵ֣י הַלֵּוִ֔י אֶלְעָזָ֖ר בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֑ן פְּקֻדַּ֕ת שֹׁמְרֵ֖י מִשְׁמֶ֥רֶת הַקֹּֽדֶשׁ׃
+
+"И начальник над начальниками левитов Елеазар, сын Аарона священника, под его надзором стражи хранящие святилище."
+
+פְלקדָה: надзор, наблюдение, стража, охрана.
+
+См. комментарий к стиху 27.
diff --git a/num/03/33.md b/num/03/33.md
new file mode 100644
index 00000000..76c6a05d
--- /dev/null
+++ b/num/03/33.md
@@ -0,0 +1,3 @@
+# От Мерари род Махли и род Муши — это роды Мерари.
+
+Мерариты подразделялись на махлитов и мушитов и насчитывали 6200 мужчин. Эти стояли станом у северной стороны скинии и отвечали за все деревянные части ее и все ее крепления.
diff --git a/num/03/34.md b/num/03/34.md
new file mode 100644
index 00000000..8daaf371
--- /dev/null
+++ b/num/03/34.md
@@ -0,0 +1,15 @@
+# Всех пересчитанных мужчин, от одного месяца и старше, было шесть тысяч двести.
+
+וּפְקֻדֵיהֶם֙ בְּמִסְפַּ֣ר כָּל־זָכָ֔ר מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה שֵׁ֥שֶׁת אֲלָפִ֖ים וּמָאתָֽיִם׃
+
+"И было исчисленных по числу всех мужского пола от месяца и выше шесть тысяч и сто."
+
+В Септуагинте: πεντήκοντα - пятьдесят.
+
+מֵאָה: сто.
+
+См. комментарий к стиху 33.
+
+# Всех пересчитанных мужчин, от одного месяца и старше...
+
+Здесь можно употребить действительный залог: "Моисей пересчитал всех мужчин от одного месяца и старше, их было 6 200".
diff --git a/num/03/35.md b/num/03/35.md
new file mode 100644
index 00000000..ba132d1a
--- /dev/null
+++ b/num/03/35.md
@@ -0,0 +1,9 @@
+# От рода Мерари был Цуриил, сын Авихаила. Они должны были установить свой лагерь на северной стороне скинии.
+
+וּנְשִׂ֤יא בֵֽית־אָב֙ לְמִשְׁפְּחֹ֣ת מְרָרִ֔י צוּרִיאֵ֖ל בֶּן־אֲבִיחָ֑יִל עַ֣ל יֶ֧רֶךְ הַמִּשְׁכָּ֛ן יַחֲנ֖וּ צָפֹֽנָה׃
+
+"И начальник рода отцов, родов Мерари Цуриил, сын Авихаила; на стропе скинии они должны расположить лагерь на севере."
+
+צָפוֹן: север, северный.
+
+См. комментарий к стиху 33.
diff --git a/num/03/36.md b/num/03/36.md
new file mode 100644
index 00000000..f2ab2495
--- /dev/null
+++ b/num/03/36.md
@@ -0,0 +1,29 @@
+# Сыновьям Мерари поручается охранять брусья скинии, её шесты, её столбы, её подножия, все её вещи со всем их устройством
+
+וּפְקֻדַּ֣ת מִשְׁמֶרֶת֮ בְּנֵ֣י מְרָרִי֒ קַרְשֵׁי֙ הַמִּשְׁכָּ֔ן וּבְרִיחָ֖יו וְעַמֻּדָ֣יו וַאֲדָנָ֑יו וְכָל־כֵּלָ֔יו וְכֹ֖ל עֲבֹדָתֹֽו׃
+
+"И под надзором хранения сыновей Мерари брусья скинии, и шесты её, и столбы её, и подножие её, и все принадлежности её со всем употреблением их."
+
+עֲבוֹדָה: служение, употребление.
+
+См. комментарий к стиху 33.
+
+# Брусья скинии
+
+Это балки, сделанные из небольших кусков дерева.
+
+# Её шесты
+
+Они предназначались для того, чтобы придать строению большую устойчивость.
+
+# Её столбы
+
+Столб - это вертикально установленное бревно, служащее опорой для чего-либо.
+
+# Её подножия
+
+Подножия удерживали столбы.
+
+# Все её вещи
+
+Речь идёт обо всём, что использовалось для скрепления между собой брусьев, шестов, столбов и подножий.
diff --git a/num/03/37.md b/num/03/37.md
new file mode 100644
index 00000000..6d107693
--- /dev/null
+++ b/num/03/37.md
@@ -0,0 +1,15 @@
+# Столбы двора со всех сторон, их подножья, их колья и их верёвки.
+
+וְעַמֻּדֵ֧י הֶחָצֵ֛ר סָבִ֖יב וְאַדְנֵיהֶ֑ם וִיתֵדֹתָ֖ם וּמֵֽיתְרֵיהֶֽם׃
+
+"И столбы двора вокруг и подножия их, и колья их, и веревки их."
+
+См. комментарий к стиху 33.
+
+# Их подножья
+
+То есть "подножья столбов".
+
+# Подножья, их колья и их верёвки
+
+Все эти принадлежности использоваись для скрепления столбов и подножий.
diff --git a/num/03/38.md b/num/03/38.md
new file mode 100644
index 00000000..8b818a61
--- /dev/null
+++ b/num/03/38.md
@@ -0,0 +1,19 @@
+# А с передней стороны скинии, к востоку перед скинией собрания, должны ставить лагерь Моисей, Аарон и его сыновья, которым поручено хранение святилища вместо сыновей Израиля. А если приблизится посторонний, должен быть убит.
+
+וְהַחֹנִ֣ים לִפְנֵ֣י הַמִּשְׁכָּ֡ן קֵ֣דְמָה לִפְנֵי֩ אֹֽהֶל־מֹועֵ֨ד׀ מִזְרָ֜חָה מֹשֶׁ֣ה׀ וְאַהֲרֹ֣ן וּבָנָ֗יו שֹֽׁמְרִים֙ מִשְׁמֶ֣רֶת הַמִּקְדָּ֔שׁ לְמִשְׁמֶ֖רֶת בְּנֵ֣י יִשְׂרָאֵ֑ל וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת׃
+
+"И расположиться лагерем перед скинией на востоке перед скинией собрания, должны Моисей и Аарон, и сыновья его, хранящие стражи святилища, хранящие сыновей Израиля, и (если) посторонний приблизится, должен быть убит."
+
+Стан Моисея и Аарона и их сыновей был у восточной стороны скинии. На них лежала забота о святилище, т. е. общий надзор за всем, что касалось скинии, поскольку за тремя другими группами колена Левиина были закреплены все прочие дела, связанные со скинией.
+
+# К востоку
+
+Речь идёт о восточной стороне скинии. Альтернативный перевод: "спереди скинии, с восточной стороны".
+
+# Которым поручено хранение святилища
+
+Слово "хранение" - это абстрактное существительное, и его можно заменить глаголом "охранять": "которым поручено охранять святилище".
+
+# А если приблизится посторонний, должен быть убит
+
+Здесь можно использовать действительный залог: "Вы должны убить всякого постороннего, который приблизится к скинии" или "чужие люди, приближающиеся к скинии, должны быть убиты".
diff --git a/num/03/39.md b/num/03/39.md
new file mode 100644
index 00000000..62bb4082
--- /dev/null
+++ b/num/03/39.md
@@ -0,0 +1,7 @@
+# Всех левитов по их родам, мужчин от одного месяца и старше, которых пересчитал Моисей и Аарон по велению Господа, было двадцать две тысячи.
+
+כָּל־פְּקוּדֵ֨י הַלְוִיִּ֜ם אֲשֶׁר֩ פָּקַ֨ד מֹשֶׁ֧ה וְׄאַׄהֲׄרֹ֛ׄןׄ עַל־פִּ֥י יְהוָ֖ה לְמִשְׁפְּחֹתָ֑ם כָּל־זָכָר֙ מִבֶּן־חֹ֣דֶשׁ וָמַ֔עְלָה שְׁנַ֥יִם וְעֶשְׂרִ֖ים אָֽלֶף׃
+
+"Было исчислено всех левитов, которых исчислили Моисей и Аарон по повелению Господа, по родам их, всех мужского пола, от месяца и выше, две и двадцать тысяч."
+
+Общее число мужчин-левитов составляло двадцать две тысячи, тогда как, складывая данные, приводимые в стихах 22, 28 и 34, получаем 22300. 22000 не могли быть округленной цифрой, потому что число израильских перворожденных – 22273 – превосходило число левитов на 273 (стих 46). Наиболее удовлетворительным представляется следующее объяснение этого обстоятельства: «лишние» 300 человек – сами были перворожденными из числа левитов, которые, очевидно, не могли служить во искупление перворожденных Израиля (сравните толкование на стихи 40-51).
diff --git a/num/03/40.md b/num/03/40.md
new file mode 100644
index 00000000..9075a426
--- /dev/null
+++ b/num/03/40.md
@@ -0,0 +1,11 @@
+# Господь сказал Моисею: «Пересчитай всех первенцев из сыновей Израиля, мужчин от одного месяца и старше, и запиши их поимённо.
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה פְּקֹ֨ד כָּל־בְּכֹ֤ר זָכָר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה וְשָׂ֕א אֵ֖ת מִסְפַּ֥ר שְׁמֹתָֽם׃
+
+"И сказал Господь Моисею: исчисли всех первенцев мужского пола сыновей Израиля, от месяца и выше, и подними число поименно."
+
+נשא: поднимать; 2. нести.
+
+מִסְפָר: число, исчисление.
+
+В вознаграждение Себе за то, что спас израильских перворожденных мужского пола перед началом Исхода Господь объявил, что все перворожденные Израиля из мужчин и скота должны стать Его собственностью (толкование на стихи 11-13) – не в смысле лишения их жизни, а в смысле пожизненного служения Ему.
diff --git a/num/03/41.md b/num/03/41.md
new file mode 100644
index 00000000..00d198f6
--- /dev/null
+++ b/num/03/41.md
@@ -0,0 +1,13 @@
+# Возьми для Меня левитов вместо всех первенцев из всех сыновей Израиля и скот левитов вместо всего первородного скота сыновей Израиля. Я — Господь».
+
+וְלָקַחְתָּ֨ אֶת־הַלְוִיִּ֥ם לִי֙ אֲנִ֣י יְהוָ֔ה תַּ֥חַת כָּל־בְּכֹ֖ר בִּבְנֵ֣י יִשְׂרָאֵ֑ל וְאֵת֙ בֶּהֱמַ֣ת הַלְוִיִּ֔ם תַּ֣חַת כָּל־בְּכֹ֔ור בְּבֶהֱמַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И возьми левитов для Меня, Я Господь, вместо всех первенцев сыновей Израиля, и скот левитов вместо всех первенцев скота сыновей Израиля."
+
+לקח: брать; 2. забирать, завладевать, захватывать.
+
+В дальнейшее развитие этого принципа, Господу, для служения Ему, должно было быть отдано все колено Левиино – как возмещение за всех перворожденных из других колен.
+
+# Скот левитов
+
+Речь идёт о стадах левитов. Альтернативный перевод: "и стада левитов".
diff --git a/num/03/42.md b/num/03/42.md
new file mode 100644
index 00000000..309d9eb7
--- /dev/null
+++ b/num/03/42.md
@@ -0,0 +1,7 @@
+# Моисей пересчитал всех первенцев из сыновей Израиля, как велел ему Господь.
+
+וַיִּפְקֹ֣ד מֹשֶׁ֔ה כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֹתֹ֑ו אֶֽת־כָּל־בְּכֹ֖ר בִּבְנֵ֥י יִשְׂרָאֵֽל׃
+
+"И исчислил Моисей, как повелел Господь, всех первенцев сыновей Израиля."
+
+Моисей сделал все так, как приказал ему Бог.
diff --git a/num/03/43.md b/num/03/43.md
new file mode 100644
index 00000000..d96ee1bf
--- /dev/null
+++ b/num/03/43.md
@@ -0,0 +1,7 @@
+# Всех первенцев мужчин от одного месяца и старше по числу имён было двадцать две тысячи двести семьдесят три.
+
+וַיְהִי֩ כָל־בְּכֹ֨ור זָכָ֜ר בְּמִסְפַּ֥ר שֵׁמֹ֛ות מִבֶּן־חֹ֥דֶשׁ וָמַ֖עְלָה לִפְקֻדֵיהֶ֑ם שְׁנַ֤יִם וְעֶשְׂרִים֙ אֶ֔לֶף שְׁלֹשָׁ֥ה וְשִׁבְעִ֖ים וּמָאתָֽיִם׃
+
+"И было всех первенцев мужского пола по числу имен, от месяца и выше, было исчислено две и двадцать тысяч три и семьдесят и сто."
+
+Число левитов, годных для исполнения этой функции замещения, составляло 22000 (стих 39), тогда как перворожденных мужчин во всех израильских коленах насчитывалось 22273 (стих 43).
diff --git a/num/03/44.md b/num/03/44.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/03/44.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/03/45.md b/num/03/45.md
new file mode 100644
index 00000000..32afb54a
--- /dev/null
+++ b/num/03/45.md
@@ -0,0 +1,9 @@
+# «Возьми левитов вместо всех первенцев из сыновей Израиля и скот левитов вместо их скота, и пусть левиты будут Мои. Я — Господь.
+
+קַ֣ח אֶת־הַלְוִיִּ֗ם תַּ֤חַת כָּל־בְּכֹור֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־בֶּהֱמַ֥ת הַלְוִיִּ֖ם תַּ֣חַת בְּהֶמְתָּ֑ם וְהָיוּ־לִ֥י הַלְוִיִּ֖ם אֲנִ֥י יְהוָֽה׃
+
+"Возьми левитов вместо всех первенцев сыновей Израиля и скот левитов вместо скота их, и будут левиты Мои, Я Господь."
+
+לקח: брать; 2. забирать, завладевать, захватывать.
+
+Другими словами, левитов «не хватало». А значит, 273 перворожденных израильтянина, оставшиеся без «левитского искупления», должны были быть выкуплены иным путем. Решение нашлось в уплате пяти сиклей за каждого из 273 (стих 47), то есть 1365 сиклей по 2 унции серебра в каждом (более 170 фунтов серебра).
diff --git a/num/03/46.md b/num/03/46.md
new file mode 100644
index 00000000..0be0bb97
--- /dev/null
+++ b/num/03/46.md
@@ -0,0 +1,23 @@
+# Общие замечания:
+
+Нередко возникает недоумение по поводу того, что приводимая для левитов цифра – 22 тысячи мужчин от одного месяца и старше – меньше, чем можно было бы ожидать, судя по числу мужчин в других племенах. Причем приводится два таких соображения: 1) в колене Манассиином было самое малое число воинов – 32200 (2:21), но все они были мужчинами от 20 лет (а не от одного месяца) и старше.
+
+Однако невысокий количественный состав колена Левиина мог попросту означать, что по той или иной причине в этом колене рождалось меньше детей, чем в других. Следует также принять во внимание, что иного порядка статистические данные о племенах (к примеру, 8500 мужчин в возрасте от 30 до 50 лет; 4:48) согласуются с общим мужским составом (22 тысячи) колена Левиина. 2) У некоторых, кроме того, вызывает сомнение слишком уж маленькое для 12 племен число перворожденных – 22273, в свете того, что всего Израиль насчитывал мужчин от 20 лет и старше – 603550 (1:46).
+
+Ведь это дает соотношение примерно 1:27. Но представляется, что речь здесь могла идти только о тех перворожденных, которые появились на свет после того, как колено Левия было отделено для священнического служения. Остальные 273 первенца должны были быть выкуплены.
+
+# Собери выкуп за двести семьдесят три первенца Израиля, которые превышают число левитов.
+
+וְאֵת֙ פְּדוּיֵ֣י הַשְּׁלֹשָׁ֔ה וְהַשִּׁבְעִ֖ים וְהַמָּאתָ֑יִם הָעֹֽדְפִים֙ עַל־הַלְוִיִּ֔ם מִבְּכֹ֖ור בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И выкуп трех и семьдесят и сто лишних сверх левитов, из первенцев сыновей Израиля."
+
+פְדוּים: выкуп, цена выкупа.
+
+# Первенца Израиля
+
+"Первородных сыновей Израиля".
+
+# Которые превышают число левитов
+
+То есть первенцев в Израиле было больше, чем общее число левитов мужского пола.
diff --git a/num/03/47.md b/num/03/47.md
new file mode 100644
index 00000000..06b8fe65
--- /dev/null
+++ b/num/03/47.md
@@ -0,0 +1,19 @@
+# Возьми по пять шекелей с человека, по священному шекелю, двадцать гер в шекеле
+
+וְלָקַחְתָּ֗ חֲמֵ֧שֶׁת חֲמֵ֛שֶׁת שְׁקָלִ֖ים לַגֻּלְגֹּ֑לֶת בְּשֶׁ֤קֶל הַקֹּ֨דֶשׁ֙ תִּקָּ֔ח עֶשְׂרִ֥ים גֵּרָ֖ה הַשָּֽׁקֶל׃
+
+"И возьми пять сиклей за голову, сикль священный возьми, двадцать гер в сикле."
+
+Определена сумма выкупа.
+
+# По пять шекелей
+
+Шекель - это мера веса, равная приблизительно 11 граммам. Альтернативный перевод: "около 55 граммов серебра".
+
+# По священному шекелю
+
+Шекель должен был весить столько же, как тот, что был в святилище. Альтернативный перевод: "используй вес священного шекеля как стандарт для отмеривания своего серебра".
+
+# Двадцать гер
+
+"20 гер". 1 гера составляла приблизительно 0.567 граммов.
diff --git a/num/03/48.md b/num/03/48.md
new file mode 100644
index 00000000..75605578
--- /dev/null
+++ b/num/03/48.md
@@ -0,0 +1,13 @@
+# И отдай это серебро Аарону и его сыновьям, как выкуп за тех, кто превышает число левитов».
+
+וְנָתַתָּ֣ה הַכֶּ֔סֶף לְאַהֲרֹ֖ן וּלְבָנָ֑יו פְּדוּיֵ֕י הָעֹדְפִ֖ים בָּהֶֽם׃
+
+"И отдай серебра Аарону и сыновьям его, выкуп за лишних их." נתן: давать, преподносить, позволять, предавать, приносить.
+
+כֶסֶף: серебро, деньги.
+
+Серебро поступает на нужды скинии собрания, ответственный за него Аарон.
+
+# Как выкуп
+
+Под "выкупом" подразумевается серебро, собранное Моисеем. Альтернативный перевод: "отдай это серебро Аарону и его сыновьям в уплату за искупление".
diff --git a/num/03/49.md b/num/03/49.md
new file mode 100644
index 00000000..662f8cb7
--- /dev/null
+++ b/num/03/49.md
@@ -0,0 +1,7 @@
+# Моисей взял выкуп серебром у тех, кто превышал левитов численностью.
+
+וַיִּקַּ֣ח מֹשֶׁ֔ה אֵ֖ת כֶּ֣סֶף הַפִּדְיֹ֑ום מֵאֵת֙ הָעֹ֣דְפִ֔ים עַ֖ל פְּדוּיֵ֥י הַלְוִיִּֽם׃
+
+"И взял Моисей серебро выкупа за лишних сверх левитов."
+
+См. стих 46.
diff --git a/num/03/50.md b/num/03/50.md
new file mode 100644
index 00000000..bc426bac
--- /dev/null
+++ b/num/03/50.md
@@ -0,0 +1,9 @@
+# Общие замечания:
+
+Первоначальное заявление относительно перворожденных не оставляет сомнения в том, что содержавшееся в нем повеление не было ориентировано в прошлое, ко времени исхода, но было направлено на будущее. То есть только те перворожденные мужчины, которые родились в промежуток времени между выходом из Египта и отделением колена Левиина, примерно два года спустя (Чис. 1:1), подлежали учету. Так что общее число – 22273 – могло вполне соответствовать такому короткому периоду, ведь едва ли большее число семей, чем 22273, произвели за это время на свет своих сыновей-первенцев.
+
+# У первенцев Израиля он взял серебро в тысячу триста шестьдесят пять, по священному шекелю.
+
+מֵאֵ֗ת בְּכֹ֛ור בְּנֵ֥י יִשְׂרָאֵ֖ל לָקַ֣ח אֶת־הַכָּ֑סֶף חֲמִשָּׁ֨ה וְשִׁשִּׁ֜ים וּשְׁלֹ֥שׁ מֵאֹ֛ות וָאֶ֖לֶף בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ׃
+
+"От первенцев сыновей Израиля взял серебро, пять и шестьдесят и три сотни и тысячу сикля священного."
diff --git a/num/03/51.md b/num/03/51.md
new file mode 100644
index 00000000..5465a33d
--- /dev/null
+++ b/num/03/51.md
@@ -0,0 +1,23 @@
+# Моисей отдал Аарону и его сыновьям серебро выкупа по слову Господа, как велел Господь Моисею.
+
+וַיִּתֵּ֨ן מֹשֶׁ֜ה אֶת־כֶּ֧סֶף הַפְּדֻיִ֛ם לְאַהֲרֹ֥ן וּלְבָנָ֖יו עַל־פִּ֣י יְהוָ֑ה כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
+
+"И отдал Моисей серебро выкупа Аарону и сыновьям его по слову Господа, как повелел Господь Моисею."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+צוה: приказывать, повелевать, заповедовать.
+
+См. стих 48: Моисей сделал все так, как повелел ему Господь.
+
+# Серебро выкупа
+
+Речь идёт о серебре, которое собрал Моисей.
+
+# По слову Господа, как велел Господь Моисею
+
+Эти два выражения синонимичны, но употребляются вместе для усиления мысли.
+
+# По слову Господа
+
+То есть "согласно тому, что Бог сказал Моисею". Альтернативный перевод: "сделав всё так, как ему повелел Бог".
diff --git a/num/03/intro.md b/num/03/intro.md
new file mode 100644
index 00000000..933c0eab
--- /dev/null
+++ b/num/03/intro.md
@@ -0,0 +1,15 @@
+# Книга Числа
+
+# Глава 3
+
+# Общие замечания
+
+## Тема главы
+
+### Левиты
+
+Левиты играли особую роль в Израиле. Они были посвящены на служение Господу, исполняя функции Его священников. От левитов требовалось придерживаться высоких жизненных стандартов, чтобы служить примером для всего Израиля. Из всех сыновей Аарона смог выжить только один, а другие, принеся Богу неугодную жертву, погибли. В древние времена на колено Левия была возложена огромная ответственность
+
+Перепись левитов. – Распределение левитских родов по обязанностям при скинии. – Перепись израильских первенцев.
+
+* * *
diff --git a/num/04/01.md b/num/04/01.md
new file mode 100644
index 00000000..0b5887dd
--- /dev/null
+++ b/num/04/01.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/04/02.md b/num/04/02.md
new file mode 100644
index 00000000..122deb13
--- /dev/null
+++ b/num/04/02.md
@@ -0,0 +1,13 @@
+# Пересчитай сыновей Каафа из сыновей Левия по их родам и семействам
+
+נָשֹׂ֗א אֶת־רֹאשׁ֙ בְּנֵ֣י קְהָ֔ת מִתֹּ֖וךְ בְּנֵ֣י לֵוִ֑י לְמִשְׁפְּחֹתָ֖ם לְבֵ֥ית אֲבֹתָֽם
+
+"Подними итог сыновей Каафа из среды сыновей Левия по родам их и по домам отцов их".
+
+׃ראש общая сумма или число, итог. מִשְפָחָה: род, племя, семейство.
+
+# Кааф
+
+См. [Чмсла 3:17](../03/17.md).
+
+Для левитского служения, описанного здесь, требовались левиты в возрасте от тридцати лет и… до пятидесяти. Следовательно, подсчет мужчин-левитов в возрасте от одного месяца и старше (3:39-41) производился с целью искупления первенцев Израиля. Впоследствии на протяжении веков соблюдался обычай, согласно которому мужчина не мог приступить к священническому служению, будучи моложе 30 лет (сравните толкование на Иез. 1:1). Однако производить различные работы при скинии левиты могли и в более молодом возрасте (Чис. 8:24), и они производили их. В этих стихах речь идет о тяжелой работе по переносу скинии и всего оборудования.
diff --git a/num/04/03.md b/num/04/03.md
new file mode 100644
index 00000000..ec61b755
--- /dev/null
+++ b/num/04/03.md
@@ -0,0 +1,13 @@
+# От тридцати до пятидесяти лет, всех способных к службе, чтобы исполнять работы в скинии собрания
+
+מִבֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־בָּא֙ לַצָּבָ֔א לַעֲשֹׂ֥ות מְלָאכָ֖ה בְּאֹ֥הֶל מֹועֵֽד
+
+"От сыновей 30 лет и выше и до сыновей 50 лет, все входящие в служение и совершающие работу в скинии собрания".
+
+מַעַל: верхний, выше; нареч. вверху, сверху, над, поверх, вверх.
+
+# От тридцати до пятидесяти лет
+
+"от 30 до 50 лет".
+
+По произведенной переписи оказалось: В роде Гирсона – 2 630 чел. Кафа – 2 750 чел. Мерари – 3 200 чел. Итого – 8 580 чел.
diff --git a/num/04/04.md b/num/04/04.md
new file mode 100644
index 00000000..16e59011
--- /dev/null
+++ b/num/04/04.md
@@ -0,0 +1,13 @@
+# Вот служение сыновей Каафа в скинии собрания: носить Святое Святых
+
+זֹ֛את עֲבֹדַ֥ת בְּנֵי־קְהָ֖ת בְּאֹ֣הֶל מֹועֵ֑ד קֹ֖דֶשׁ הַקֳּדָשִֽׁים
+
+"Вот служение сыновей Каффы в скинии собрания, Святое Святых".
+
+קֹ֖דֶשׁ הַקֳּדָשִֽׁים: Святое Святых - двойное усиление для указания на особую святость.
+
+# Вот служение сыновей Каафа в скинии собрания
+
+Можно уточнить: "Вот служение сыновей Каафа в скинии собрания, которое Я для Себя избрал".
+
+Прежде всего, каафиты должны были выполнять то, что им поручено; они как бы были рабочими. На долю Аарона и сыновей его выпадало дело, вызывавшее у всех благоговение, - они снимали завесу, закрывавшую скинию (стих 5), и возлагали ее, наряду с покровами из кож и шерстяными покрывалами (стихи 5-6), на ковчег откровения. Делалось это а) чтобы скрыть святой ковчег от человеческих взоров (стих 20) и б) защитить его на случай непогоды.
diff --git a/num/04/05.md b/num/04/05.md
new file mode 100644
index 00000000..c8450cb3
--- /dev/null
+++ b/num/04/05.md
@@ -0,0 +1,19 @@
+# Когда лагерю нужно будет отправляться в путь, Аарон и его сыновья войдут и снимут закрывающую завесу и покроют ею ковчег откровения
+
+וּבָ֨א אַהֲרֹ֤ן וּבָנָיו֙ בִּנְסֹ֣עַ הַֽמַּחֲנֶ֔ה וְהֹורִ֕דוּ אֵ֖ת פָּרֹ֣כֶת הַמָּסָ֑ךְ וְכִ֨סּוּ־בָ֔הּ אֵ֖ת אֲרֹ֥ן הָעֵדֻֽת
+
+"И войдут Аарон и сыновья его, и когда снимут (снимется) стан, то возьмут завесу закрывающую и покроют ею ковчег откровения (свидетельства)".
+
+נסע: вырывать, выдёргивать, вытягивать; 2. отправляться, двигаться, снимать (лагерь). быть вырванным, быть выдернутым, быть снятым (о палатке).
+
+פָרכֶת: завеса (в скинии, разделяющая Святое и Святое святых).
+
+מָסָךְ: покрывало, покров, завеса.
+
+כסה: покрывать.
+
+עֵדוּת: свидетельство, напоминание, предупреждение.
+
+# Нужно будет отправляться в путь
+
+Речь идёт о переходе израильтян из одного места в другое. Альтернативный перевод: "будет идти в другое место".
diff --git a/num/04/06.md b/num/04/06.md
new file mode 100644
index 00000000..61a1f7c0
--- /dev/null
+++ b/num/04/06.md
@@ -0,0 +1,23 @@
+# Положат на неё покрывало из кож синего цвета, поверх его накинут покрытие из голубой шерсти и вложат шесты ковчега
+
+וְנָתְנ֣וּ עָלָ֗יו כְּסוּי֙ עֹ֣ור תַּ֔חַשׁ וּפָרְשׂ֧וּ בֶֽגֶד־כְּלִ֛יל תְּכֵ֖לֶת מִלְמָ֑עְלָה וְשָׂמ֖וּ בַּדָּֽיו
+
+"И положат на него (ковчег) покрывало из кожи синего цвета, и покроют покрывалом из голубой шерстью полностью, и вложить сверху шесты".
+
+עוֹר: кожа. תַחַש: кожа синего цвета.
+
+פרש: (рас)простирать, протягивать.
+
+בֶגד: покрывало, одеяние, одежда, риза, платье.
+
+כָלִיל: весь, совершенный, полный.
+
+תְכֵלֶת: голубой или фиолетовый (о шерсти, шёлке или др. ткани), яхонтовый.
+
+מַעַל: верхний, выше; нареч. вверху, сверху, над, поверх, вверх.
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать, осаждать, насаждать, посадить, вложить.
+
+# Вложат шесты
+
+Шесты вкладывались в кольца, расположенные по бокам ковчега, и таким образом, его можно было нести. Можно уточнить: "вложат шесты в кольца ковчега, расположенные по его бокам".
diff --git a/num/04/07.md b/num/04/07.md
new file mode 100644
index 00000000..ec59762a
--- /dev/null
+++ b/num/04/07.md
@@ -0,0 +1,31 @@
+# Стол хлебов предложения накроют одеждой из голубой шерсти, поставят на нём блюда, тарелки, чаши и кружки для возлияния и хлеб, который постоянно должен быть на нём
+
+עַ֣ל׀ שֻׁלְחַ֣ן הַפָּנִ֗ים יִפְרְשׂוּ֮ בֶּ֣גֶד תְּכֵלֶת֒ וְנָתְנ֣וּ עָ֠לָיו אֶת־הַקְּעָרֹ֤ת וְאֶת־הַכַּפֹּת֙ וְאֶת־הַמְּנַקִּיֹּ֔ת וְאֵ֖ת קְשֹׂ֣ות הַנָּ֑סֶךְ וְלֶ֥חֶם הַתָּמִ֖יד עָלָ֥יו יִהְיֶֽה
+
+"И (на) стол предложения покроют голубой шерстью, и поставят внутрь блюда, чашки, и чаши для возлияния жертв, и кувшины для возлияния и хлеб, который постоянно должен быть на нем".
+
+הַפָּנִים: предложения / присутствия.
+
+קְעָרָה: блюдо.
+
+כַף: чаша, кадильница, тарелка, ложка.
+
+מְנקִית: чаша (для возлияния жертв), кружка.
+
+קַשְוה: чаша, кувшин, кружка. נסֶךְ: возлияние.
+
+# Хлебов предложения
+
+Этот хлеб клался перед Господом. Альтернативный перевод: "хлеб Божьего присутствия" .
+
+# Поставят на нём
+
+"На нём" - то есть "на столе".
+
+# Чаши и кружки для возлияния
+
+Можно пояснить: "чаши и кружки, использующиеся при принесении жертвы возлияния".
+
+# И хлеб, который постоянно должен быть на нём
+
+То есть: "хлеб, который постоянно должен быть на столе".
diff --git a/num/04/08.md b/num/04/08.md
new file mode 100644
index 00000000..ed779f7a
--- /dev/null
+++ b/num/04/08.md
@@ -0,0 +1,19 @@
+# Накроют их красной одеждой, её покроют покрывалом из синей кожи и вложат его шесты
+
+וּפָרְשׂ֣וּ עֲלֵיהֶ֗ם בֶּ֚גֶד תֹּולַ֣עַת שָׁנִ֔י וְכִסּ֣וּ אֹתֹ֔ו בְּמִכְסֵ֖ה עֹ֣ור תָּ֑חַשׁ וְשָׂמ֖וּ אֶת־בַּדָּֽי
+
+"И покроют одеждой багряной и покрывалом из синей кожи и вложат в него шесты".
+
+תוֹלָע: пурпур, багряница, червленая ткань.
+
+# Накроют их
+
+"Их - то есть накроют "блюда, тарелки, чаши и кружки" из 17-го стиха.
+
+# Красной одеждой
+
+То есть: "красной тканью".
+
+# Вложат в него шесты
+
+Шесты вкладывались в кольца, расположенные по бокам стола, и таким образом, его можно было нести. Можно уточнить: "вложат шесты в кольца стола, расположенные по его бокам".
diff --git a/num/04/09.md b/num/04/09.md
new file mode 100644
index 00000000..979be7b1
--- /dev/null
+++ b/num/04/09.md
@@ -0,0 +1,11 @@
+# Возьмут одежду из голубой шерсти и покроют светильник с его лампами, его щипцы, его лотки, все сосуды для елея, которые употребляют при нём
+
+לָקְח֣וּ׀ בֶּ֣גֶד תְּכֵ֗לֶת וְכִסּ֞וּ אֶת־מְנֹרַ֤ת הַמָּאֹור֙ וְאֶת־נֵ֣רֹתֶ֔יהָ וְאֶת־מַלְקָחֶ֖יהָ וְאֶת־מַחְתֹּתֶ֑יהָ וְאֵת֙ כָּל־כְּלֵ֣י שַׁמְנָ֔הּ אֲשֶׁ֥ר יְשָׁרְתוּ־לָ֖הּ בָּהֶֽם
+
+"И возьмут одежду голубую и покроют светильник (менора) и лампы его, и щипцы его и лотки его и все сосуды для елея, которыми используют (служат) при нем".
+
+תְכֵלֶת: голубой или фиолетовый (о шерсти, шёлке или др. ткани), яхонтовый.
+
+שֶמֶן: жир, тук; 2. масло, елей; 3. масть.
+
+שרת: служить, прислуживать, быть на службе.
diff --git a/num/04/10.md b/num/04/10.md
new file mode 100644
index 00000000..b05dae27
--- /dev/null
+++ b/num/04/10.md
@@ -0,0 +1,15 @@
+# И покроют его и все его принадлежности покрывалом из синих кож и положат на носилки
+
+וְנָתְנ֤וּ אֹתָהּ֙ וְאֶת־כָּל־כֵּלֶ֔יהָ אֶל־מִכְסֵ֖ה עֹ֣ור תָּ֑חַשׁ וְנָתְנ֖וּ עַל־הַמֹּֽוט׃
+
+"И покроют (менору) и все сосуды (принадлежности) покрывалом из синей кожи, и положат на носилки".
+
+מוֹט: шест (для переноски), носилки.
+
+# И покроют его и все его принадлежности покрывалом
+
+То есть: "они должны накрыть его и все его принадлежности покрывалом".
+
+# И положат на носилки
+
+То есть: "всё это они должны будут положить на носилки, чтобы нести".
diff --git a/num/04/11.md b/num/04/11.md
new file mode 100644
index 00000000..ba1e10a3
--- /dev/null
+++ b/num/04/11.md
@@ -0,0 +1,9 @@
+# На золотой жертвенник положат одежду из голубой шерсти, покроют его покрывалом из синих кож и вложат его шесты
+
+וְעַ֣ל׀ מִזְבַּ֣ח הַזָּהָ֗ב יִפְרְשׂוּ֙ בֶּ֣גֶד תְּכֵ֔לֶת וְכִסּ֣וּ אֹתֹ֔ו בְּמִכְסֵ֖ה עֹ֣ור תָּ֑חַשׁ וְשָׂמ֖וּ אֶת־בַּדָּֽיו
+
+"И золотой альтарь покроют одеждой из голубой шерсти, и покроют его покрывалами из синей кожи и вложат в него шесты".
+
+# И вложат  в него шесты
+
+Шесты вкладывались в кольца, расположенные по бокам жертвенника, и, таким образом, его можно было нести. Можно уточнить: "вложат шесты в кольца, расположенные по бокам жертвенника".
diff --git a/num/04/12.md b/num/04/12.md
new file mode 100644
index 00000000..ebca6283
--- /dev/null
+++ b/num/04/12.md
@@ -0,0 +1,15 @@
+# Возьмут все служебные вещи, которые употребляются для служения в святилище, положат в одежду из голубой шерсти, покроют их покрывалом из синих кож и положат на носилки
+
+לָקְחוּ֩ אֶת־כָּל־כְּלֵ֨י הַשָּׁרֵ֜ת אֲשֶׁ֧ר יְשָֽׁרְתוּ־בָ֣ם בַּקֹּ֗דֶשׁ וְנָֽתְנוּ֙ אֶל־בֶּ֣גֶד תְּכֵ֔לֶת וְכִסּ֣וּ אֹותָ֔ם בְּמִכְסֵ֖ה עֹ֣ור תָּ֑חַשׁ וְנָתְנ֖וּ עַל־הַמֹּֽוט
+
+"И возьмут все служебные сосуды (принадлежности), которые используются для служегния в святилище, и положат одежду из синей кожи, и покроют их покрывалом из синей кожи, и положат на носилки".
+
+מוֹט: носилки.
+
+# Носилки
+
+Деревянное приспособление прямоугольной формы для переноса тяжестей.
+
+# Которые употребляются для служения в святилище
+
+ТО есть: "которые употребляются, когда священники служат Богу в святилище".
diff --git a/num/04/13.md b/num/04/13.md
new file mode 100644
index 00000000..1679b626
--- /dev/null
+++ b/num/04/13.md
@@ -0,0 +1,7 @@
+# Очистят жертвенник от пепла и накроют его тёмно-красной одеждой
+
+וְדִשְּׁנ֖וּ אֶת־הַמִּזְבֵּ֑חַ וּפָרְשׂ֣וּ עָלָ֔יו בֶּ֖גֶד אַרְגָּמָֽן
+
+"И очистят жертвенник от жирного пепла и накроют его пурпурной одеждой".
+
+דשן: очищать от жирного пепла. פרש: (рас)простирать, протягивать, накрывать.
diff --git a/num/04/14.md b/num/04/14.md
new file mode 100644
index 00000000..feb0caba
--- /dev/null
+++ b/num/04/14.md
@@ -0,0 +1,11 @@
+# Положат на него все его сосуды, которые употребляются при нём для служения: угольницы, вилки, лопатки, чаши и все сосуды жертвенника. Его покроют покрывалом из синих кож и вложат его шесты
+
+וְנָתְנ֣וּ עָ֠לָיו אֶֽת־כָּל־כֵּלָ֞יו אֲשֶׁ֣ר יְֽשָׁרְת֧וּ עָלָ֣יו בָּהֶ֗ם אֶת־הַמַּחְתֹּ֤ת אֶת־הַמִּזְלָגֹת֙ וְאֶת־הַיָּעִ֣ים וְאֶת־הַמִּזְרָקֹ֔ת כֹּ֖ל כְּלֵ֣י הַמִּזְבֵּ֑חַ וּפָרְשׂ֣וּ עָלָ֗יו כְּס֛וּי עֹ֥ור תַּ֖חַשׁ וְשָׂמ֥וּ בַדָּֽיו
+
+"И положат на него все его сосуды (принадлежности), которые используются для служения при нем: угольницы, вилки, лопатки, чаши, и все сосуды жертвенника, и покроют его покрывалом ихз синей кожи и вложат в него шесты".
+
+וְשָׂמ֥וּ בַדָּֽיו׃: И вложат в него шесты.
+
+# Которые употребляются при нём для служения
+
+Можно уточнить: "которые употребляются при нём для служения в скинии".
diff --git a/num/04/15.md b/num/04/15.md
new file mode 100644
index 00000000..6c03e457
--- /dev/null
+++ b/num/04/15.md
@@ -0,0 +1,25 @@
+# Когда лагерь будет отправляться в путь, Аарон и его сыновья покроют всё святилище и все вещи святилища, и тогда сыновья Каафа подойдут, чтобы нести. Но они не должны касаться святилища, чтобы не умереть. Эти части скинии собрания должны носить сыновья Каафа
+
+וְכִלָּ֣ה אַֽהֲרֹן־וּ֠בָנָיו לְכַסֹּ֨ת אֶת־הַקֹּ֜דֶשׁ וְאֶת־כָּל־כְּלֵ֣י הַקֹּדֶשׁ֮ בִּנְסֹ֣עַ הַֽמַּחֲנֶה֒ וְאַחֲרֵי־כֵ֗ן יָבֹ֤אוּ בְנֵי־קְהָת֙ לָשֵׂ֔את וְלֹֽא־יִגְּע֥וּ אֶל־הַקֹּ֖דֶשׁ וָמֵ֑תוּ אֵ֛לֶּה מַשָּׂ֥א בְנֵֽי־קְהָ֖ת בְּאֹ֥הֶל מֹועֵֽד
+
+"И завершат Аарон и сыновья его покрывать святое, и все сосуды святилища когда снимется стан, и (тогда) подойдут сыновья Каафы, чтобы нести. Но должны касаться святилища, чтобы не умереть. Эти части скинии собрания должны носить сыновья Каафы".
+
+בִּנְסֹעַ: когда снимется стан.
+
+# Святилище
+
+Под "святилищем" имеются в виду все части святилища, которые Аарон и его сыновья должны были накрыть кожаным покрывалом. Альтернативный перевод: "все составляющие части святилища".
+
+# Когда лагерь будет отправляться в путь
+
+Под "лагерем" подразумеваются все люди в нём. Альтернативный перевод: "когда народ будет отправляться в путь".
+
+# Кааф
+
+См. [Числа 3:17](../03/17.md).
+
+# Все вещи святилища
+
+То есть: "все принадлежности святилища".
+
+После того, как священники выполняли свою часть работы, каафиты из колена Левиина готовились нести все перечисленное выше, соблюдая крайнюю осторожность, чтобы не прикоснуться невзначай ни к одному из священных предметов, ибо в этом случае их ожидала смерть (стих 15; сравните стихи 19-20). Елеазару, священнику, было поручено наблюдать за всей процедурой и следить, чтобы правильно обращались с елеем, благовонием и повседневными хлебными приношениями (стих 16).
diff --git a/num/04/16.md b/num/04/16.md
new file mode 100644
index 00000000..176afcda
--- /dev/null
+++ b/num/04/16.md
@@ -0,0 +1,17 @@
+# Елеазару, сыну священника Аарона, поручается елей для светильника и ароматное курение, постоянное хлебное приношение и елей помазания – поручается вся скиния и всё, что в ней, святилище и его принадлежности»
+
+וּפְקֻדַּ֞ת אֶלְעָזָ֣ר׀ בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֗ן שֶׁ֤מֶן הַמָּאֹור֙ וּקְטֹ֣רֶת הַסַּמִּ֔ים וּמִנְחַ֥ת הַתָּמִ֖יד וְשֶׁ֣מֶן הַמִּשְׁחָ֑ה פְּקֻדַּ֗ת כָּל־הַמִּשְׁכָּן֙ וְכָל־אֲשֶׁר־בֹּ֔ו בְּקֹ֖דֶשׁ וּבְכֵלָֽיו׃
+
+"Поручается Елеазару сыну Аарона священнику елей для светильника и ароматное курение, постоянное хлебное приношение и елей помазания - поручается вся скиния и все, что в ней, святилища и его принадлежности".
+
+קְטרֶת: каждение, курение, фимиам.
+
+סַם: мн.ч. благовонные вещества, душистые благовония.
+
+# Елей для светильника
+
+Или "масло для светильника". В качестве масла использовалось обычное оливковое масло.
+
+# Поручается
+
+Можно уточнить: "поручается забота о".
diff --git a/num/04/17.md b/num/04/17.md
new file mode 100644
index 00000000..0b5887dd
--- /dev/null
+++ b/num/04/17.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/04/18.md b/num/04/18.md
new file mode 100644
index 00000000..8a9d36f7
--- /dev/null
+++ b/num/04/18.md
@@ -0,0 +1,13 @@
+# Не погубите колено семейства Каафа из числа левитов
+
+אַל־תַּכְרִ֕יתוּ אֶת־שֵׁ֖בֶט מִשְׁפְּחֹ֣ת הַקְּהָתִ֑י מִתֹּ֖וךְ הַלְוִיִּֽם
+
+"Не отрежьте (уничтожьте) колено семейства Каафы из среды левитов".
+
+כרת: отрезать, обрезать, срезать, срубать.
+
+# Не погубите колено семейства Каафа из числа левитов
+
+Речь идёт об истреблении семейства Каафа. Можно пояснить: "не делайте ничего, что может полностью исключить семейство Каафа из числа левитов".
+
+То есть, важно было донести до семейства Каафа, что им можно было делать, а что нет, чтобы не погибнуть в скинии собрания. Ряд вещей им было запрещено делать, чтобы не умереть.
diff --git a/num/04/19.md b/num/04/19.md
new file mode 100644
index 00000000..3a0a0be5
--- /dev/null
+++ b/num/04/19.md
@@ -0,0 +1,9 @@
+# Но вот что сделайте, чтобы они были живы и не умерли, когда приступают к Святому Святых: Аарон и его сыновья пусть придут и поставят каждого в его служении и у его ноши
+
+זֹ֣את׀ עֲשׂ֣וּ לָהֶ֗ם וְחָיוּ֙ וְלֹ֣א יָמֻ֔תוּ בְּגִשְׁתָּ֖ם אֶת־קֹ֣דֶשׁ הַקֳּדָשִׁ֑ים אַהֲרֹ֤ן וּבָנָיו֙ יָבֹ֔אוּ וְשָׂמ֣וּ אֹותָ֗ם אִ֥ישׁ אִ֛ישׁ עַל־עֲבֹדָתֹ֖ו וְאֶל־מַשָּׂאֹֽו
+
+"Вот (что) сделайте им и будете живы и не умрёте. Когда приступают к Святому Святых Аарон и сыновья его и пойдут и поставят их каждого на служение носить".
+
+# Но вот что сделайте
+
+Это выражение относится к тому, что Господь сказал ранее. Моисей не должен был позволять священникам из семейства Каафа видеть Святое и тем самым предотвратить их гибель.
diff --git a/num/04/20.md b/num/04/20.md
new file mode 100644
index 00000000..eb4b6c71
--- /dev/null
+++ b/num/04/20.md
@@ -0,0 +1,13 @@
+# Но сами они не должны подходить смотреть святыню, когда её покрывают, чтобы не умереть
+
+לֹא־יָבֹ֧אוּ לִרְאֹ֛ות כְּבַלַּ֥ע אֶת־הַקֹּ֖דֶשׁ וָמֵֽתוּ
+
+"Не приходят (пусть) смотреть святыню, когда покрывают её, (чтобы не) умереть".
+
+בלע: глотать, поглощать.
+
+# Но сами они
+
+Речь идёт о священниках из семейства Каафа и их потомках. См. [Числа 3:27](../03/27.md).
+
+Для закрепления чувства благоговения к священным предметам в грубочувственном еврейском народе требовались сильные меры.
diff --git a/num/04/21.md b/num/04/21.md
new file mode 100644
index 00000000..0b5887dd
--- /dev/null
+++ b/num/04/21.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/04/22.md b/num/04/22.md
new file mode 100644
index 00000000..79687c3c
--- /dev/null
+++ b/num/04/22.md
@@ -0,0 +1,13 @@
+# Пересчитай сыновей Гирсона по их семействам и родам
+
+נָשֹׂ֗א אֶת־רֹ֛אשׁ בְּנֵ֥י גֵרְשֹׁ֖ון גַּם־הֵ֑ם לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָֽם
+
+"Подними итог сыновей Гирсона из среды сыновей Левия по родам их и по домам отцов их".
+
+׃ראש общая сумма или число, итог. מִשְפָחָה: род, племя, семейство.
+
+# Гирсон
+
+См. [Числа 3:17](../03/17.md).
+
+Сыны Гирсона должны были носить все недеревянные части скинии и все относящееся к ее двору, включая покровы, завесы, веревки и прочее. За этим наблюдал Ифамар, священник.
diff --git a/num/04/23.md b/num/04/23.md
new file mode 100644
index 00000000..98fe47ca
--- /dev/null
+++ b/num/04/23.md
@@ -0,0 +1,3 @@
+# От тридцати до пятидесяти лет. Пересчитай всех способных к службе, чтобы исполнять работы в скинии собрания
+
+См. стих 3.
diff --git a/num/04/24.md b/num/04/24.md
new file mode 100644
index 00000000..e620e27c
--- /dev/null
+++ b/num/04/24.md
@@ -0,0 +1,13 @@
+# Вот работы семей Гирсона в их служении и ношении (тяжестей)
+
+זֹ֣את עֲבֹדַ֔ת מִשְׁפְּחֹ֖ת הַגֵּרְשֻׁנִּ֑י לַעֲבֹ֖ד וּלְמַשָּֽׂא
+
+"Вот служения семей Гирсона для служения для ношения".
+
+מַשָּא: ношение; 2. ноша, бремя, тяжесть, груз; 3. слово, возвещение, пророчество.
+
+# Семей Гирсона
+
+Речь идёт о роде Гирсона и его потмках.
+
+См. [Числа 3:21](../03/21.md).
diff --git a/num/04/25.md b/num/04/25.md
new file mode 100644
index 00000000..5df1e858
--- /dev/null
+++ b/num/04/25.md
@@ -0,0 +1,13 @@
+# Они должны носить покрывала скинии, скинию собрания, её покрытие, синее кожаное покрывало, которое поверх его, завесу входа скинии собрания
+
+נָ֨שְׂא֜וּ אֶת־יְרִיעֹ֤ת הַמִּשְׁכָּן֙ וְאֶת־אֹ֣הֶל מֹועֵ֔ד מִכְסֵ֕הוּ וּמִכְסֵ֛ה הַתַּ֥חַשׁ אֲשֶׁר־עָלָ֖יו מִלְמָ֑עְלָה וְאֶ֨ת־מָסַ֔ךְ פֶּ֖תַח אֹ֥הֶל מֹועֵֽד
+
+"Они должны носить покрывало для скинии, и скинии собрания, и покрывало её, синее покрывало из кожи, которое на нём, завесу для входа в скинию собрания".
+
+יְרִיעָה: палаточный материал, покрывало; 2. палатка, шатёр.
+
+מִשְכָן: жилище, обитель, дом; 2. шатёр, скиния.
+
+# Синее кожаное покрывало, которое поверх его
+
+Это внешнее покрывало, которое клали поверх покрывала скинии. Можно уточнить: "внешнее покрывало, закрывающее покрытие скинии".
diff --git a/num/04/26.md b/num/04/26.md
new file mode 100644
index 00000000..e6db006e
--- /dev/null
+++ b/num/04/26.md
@@ -0,0 +1,15 @@
+# Завесы двора, завесу входа во двор, который вокруг скинии и жертвенника, их верёвки, все вещи, принадлежащие им, и всё, что делается при них, они должны исполнять
+
+וְאֵת֩ קַלְעֵ֨י הֶֽחָצֵ֜ר וְאֶת־מָסַ֣ךְ׀ פֶּ֣תַח׀ שַׁ֣עַר הֶחָצֵ֗ר אֲשֶׁ֨ר עַל־הַמִּשְׁכָּ֤ן וְעַל־הַמִּזְבֵּ֨חַ֙ סָבִ֔יב וְאֵת֙ מֵֽיתְרֵיהֶ֔ם וְאֶֽת־כָּל־כְּלֵ֖י עֲבֹדָתָ֑ם וְאֵ֨ת כָּל־אֲשֶׁ֧ר יֵעָשֶׂ֛ה לָהֶ֖ם וְעָבָֽדוּ
+
+"И завеса во двор и покрывало для входа во двор, который в скинию, и жертвенник, и вокруг, и все веревки, и все сосуды (принадлежности) для их служения, и все, что используют (делают) они для служения их".
+
+קֶלַע: завеса. חָצֵר: селение, село; 2. двор.
+
+מָסָךְ: покрывало, покров, завеса .
+
+סָבִיב: круг; нареч. вокруг, кругом; 2. мн.ч. окрестность.
+
+# Всё, что делается при них
+
+Здесь можно употребить действительный залог: "всё, что священники делают с ними" .
diff --git a/num/04/27.md b/num/04/27.md
new file mode 100644
index 00000000..0be0df9e
--- /dev/null
+++ b/num/04/27.md
@@ -0,0 +1,11 @@
+# По приказу Аарона и его сыновей должны производиться все службы сыновей Гирсона при каждом ношении тяжестей и каждой их работе. И поручите им на хранение всё, что они носят
+
+עַל־פִּי֩ אַהֲרֹ֨ן וּבָנָ֜יו תִּהְיֶ֗ה כָּל־עֲבֹדַת֙ בְּנֵ֣י הַגֵּרְשֻׁנִּ֔י לְכָל־מַשָּׂאָ֔ם וּלְכֹ֖ל עֲבֹדָתָ֑ם וּפְקַדְתֶּ֤ם עֲלֵהֶם֙ בְּמִשְׁמֶ֔רֶת אֵ֖ת כָּל־מַשָּׂאָֽם
+
+"Согласно тому, что сказал Аарон (устам, приказу) и сыновей его, будет все служение сыновей Гирсона и всякое их ношение тяжестей, и всякое служение их, и поручите их служению (попечению) и хранению все, что они носят".
+
+פֶה: рот, уста, пасть, отверстие, устье, острие (меча).
+
+# По приказу Аарона и его сыновей должны производиться все службы сыновей Гирсона
+
+"Аарон и его сыновья должны давать указания сыновьям Гирсона, как им нужно служить Господу в скинии".
diff --git a/num/04/28.md b/num/04/28.md
new file mode 100644
index 00000000..8b0757ad
--- /dev/null
+++ b/num/04/28.md
@@ -0,0 +1,15 @@
+# Вот службы родов сыновей Гирсона в скинии собрания, и вот что поручается им на хранение под надзором Ифамара, сына священника Аарона
+
+את עֲבֹדַ֗ת מִשְׁפְּחֹ֛ת בְּנֵ֥י הַגֵּרְשֻׁנִּ֖י בְּאֹ֣הֶל מֹועֵ֑ד וּמִ֨שְׁמַרְתָּ֔ם בְּיַד֙ אִֽיתָמָ֔ר בֶּֽן־אַהֲרֹ֖ן הַכֹּהֵֽן׃ פ
+
+"Вот служение родов (семейства) сыновей Гирсона в скинии собрания и что (должно быть) под надзором (ответственностью) их в руке Ифамара, сына Аарона священника".
+
+מִשְמֶרֶת: хранимое, соблюдаемое, обычай, повеление.
+
+# Вот службы родов сыновей Гирсона в скинии собрания
+
+Существительное "служба" является абстрактным, и его можно заменить на глагол "служить". Можно уточнить: "Вот, как семейству Гирсона следует служить Господу в скинии собрания".
+
+# Ифамар
+
+См. [Числа 1:2](../01/02.md).
diff --git a/num/04/29.md b/num/04/29.md
new file mode 100644
index 00000000..90276c9a
--- /dev/null
+++ b/num/04/29.md
@@ -0,0 +1,3 @@
+# Пересчитай сыновей Мерари по их родам и семействам
+
+Ср. комментарий к стихам 1-2.
diff --git a/num/04/30.md b/num/04/30.md
new file mode 100644
index 00000000..583cab10
--- /dev/null
+++ b/num/04/30.md
@@ -0,0 +1,3 @@
+# От тридцати лет до пятидесяти, пересчитай всех, способных к службе, чтобы совершать работы в скинии собрания
+
+Ср. комментарий к стиху 3.
diff --git a/num/04/31.md b/num/04/31.md
new file mode 100644
index 00000000..785c03fd
--- /dev/null
+++ b/num/04/31.md
@@ -0,0 +1,15 @@
+# Вот что они должны носить на службе при скинии собрания: брусья скинии, её шесты, её столбы, её основания
+
+זֹאת֙ מִשְׁמֶ֣רֶת מַשָּׂאָ֔ם לְכָל־עֲבֹדָתָ֖ם בְּאֹ֣הֶל מֹועֵ֑ד קַרְשֵׁי֙ הַמִּשְׁכָּ֔ן וּבְרִיחָ֖יו וְעַמּוּדָ֥יו וַאֲדָנָֽיו׃
+
+"Вот что составляет их ответственность по ношению. И всё служение их в скинии собрания и святом, (при) ношении столбов, шестов и оснований".
+
+מַשָּא: ношение.
+
+# Вот что они должны носить на службе при скинии собрания
+
+Далее следует перечисление того, что именно должны они делать.
+
+# Брусья скинии, её шесты, её столбы, её основания
+
+Это внешние части скинии. См., как они переведены в [Числа 3:36-37](../03/36.md).
diff --git a/num/04/32.md b/num/04/32.md
new file mode 100644
index 00000000..2cf4dfd3
--- /dev/null
+++ b/num/04/32.md
@@ -0,0 +1,23 @@
+# Столбы двора со всех сторон, их основания, колья, верёвки, все их вещи и принадлежности. Пересчитайте поимённо вещи, которые они обязаны носить
+
+עַמּוּדֵי֩ הֶחָצֵ֨ר סָבִ֜יב וְאַדְנֵיהֶ֗ם וִֽיתֵדֹתָם֙ וּמֵ֣יתְרֵיהֶ֔ם לְכָל־כְּלֵיהֶ֔ם וּלְכֹ֖ל עֲבֹדָתָ֑ם וּבְשֵׁמֹ֣ת תִּפְקְד֔וּ אֶת־כְּלֵ֖י מִשְׁמֶ֥רֶת מַשָּׂאָֽם
+
+"Столбы двора со всех сторон (столбы, которые окружают двор), и подножия их и колья их, и веревки их, и все сосуды их (принадлежности), и все, что для служения. Поименно пусть пересчитывают все предметы, которые они сохраняют и носят (за которые они несут ответственность носить)".
+
+אֶדֶן: подножие, основание.
+
+יתֵד: кол, гвоздь.
+
+תִּפְקְדוּ: указывают, пересчитывают.
+
+# Их основания, колья, верёвки, все их вещи и принадлежности
+
+"Их" - то есть все, что от "столбов двора".
+
+# Основания, колья, верёвки
+
+Все эти вещи формировали внешнюю часть скинии. См., как данные названия переведены в [Числа 3:36-37](../03/36.md).
+
+# Пересчитайте поимённо вещи, которые они обязаны носить
+
+"Укажите поимённо, кто какие вещи должен носить"
diff --git a/num/04/33.md b/num/04/33.md
new file mode 100644
index 00000000..1613c38c
--- /dev/null
+++ b/num/04/33.md
@@ -0,0 +1,13 @@
+# Вот работы родов сыновей Мерари на их службе при скинии собрания под надзором Ифамара, сына священника Аарона»
+
+זֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹת֙ בְּנֵ֣י מְרָרִ֔י לְכָל־עֲבֹדָתָ֖ם בְּאֹ֣הֶל מֹועֵ֑ד בְּיַד֙ אִֽיתָמָ֔ר בֶּֽן־אַהֲרֹ֖ן הַכֹּהֵֽן
+
+"Вот служение и ответственность (работа) сыновей Мерари, и все работы их (служение), в скинии собрания в руке Ифамара, сына Аарона, священника".
+
+# Под надзором Ифамара, сына священника Аарона
+
+"Вот работы родов сыновей Мерари на их службе при скинии собрания, которыми руководил Ифамар" .
+
+# Ифамар
+
+См. [Числа 1:2](../01/02.md).
diff --git a/num/04/34.md b/num/04/34.md
new file mode 100644
index 00000000..c394bd2f
--- /dev/null
+++ b/num/04/34.md
@@ -0,0 +1,9 @@
+# Моисей, Аарон и начальники общества пересчитали сыновей Каафа по их родам и семействам
+
+Ср. стихи 1-2.
+
+# Кааф
+
+См. [Числа 3:27](../03/27.md).
+
+Общее число левитов, вовлеченных в упомянутые работы, было 8580 (стих 48) - две тысячи семьсот пятьдесят каафитов (стих 36), две тысячи шестьсот тридцать гирсонитов (стих 40) и три тысячи двести мераритов (стих 44).
diff --git a/num/04/35.md b/num/04/35.md
new file mode 100644
index 00000000..ac8cd425
--- /dev/null
+++ b/num/04/35.md
@@ -0,0 +1,3 @@
+# От тридцати до пятидесяти лет — всех, способных к службе, для работ в скинии собрания
+
+Ср. стих 3.
diff --git a/num/04/36.md b/num/04/36.md
new file mode 100644
index 00000000..09c0a2b5
--- /dev/null
+++ b/num/04/36.md
@@ -0,0 +1,9 @@
+# Пересчитано было по их родам две тысячи семьсот пятьдесят
+
+וַיִּהְי֥וּ פְקֻדֵיהֶ֖ם לְמִשְׁפְּחֹתָ֑ם אַלְפַּ֕יִם שְׁבַ֥ע מֵאֹ֖ות וַחֲמִשִּֽׁים
+
+"И были исчислены по родам их 2750".
+
+פְקֻדֵיהֶם: исчислены.
+
+См. комментарии к 34 стиху.
diff --git a/num/04/37.md b/num/04/37.md
new file mode 100644
index 00000000..2791aa97
--- /dev/null
+++ b/num/04/37.md
@@ -0,0 +1,7 @@
+# Это пересчитанные из родов Каафа, все служащие при скинии собрания, которых пересчитал Моисей и Аарон по велению Господа, данному через Моисея
+
+אֵ֤לֶּה פְקוּדֵי֙ מִשְׁפְּחֹ֣ת הַקְּהָתִ֔י כָּל־הָעֹבֵ֖ד בְּאֹ֣הֶל מֹועֵ֑ד אֲשֶׁ֨ר פָּקַ֤ד מֹשֶׁה֙ וְאַהֲרֹ֔ן עַל־פִּ֥י יְהוָ֖ה בְּיַד־מֹשֶֽׁה
+
+"Это исчисленные по родам Каафы, все служители (служащие) (при) скинии собрания, которых исчислили Моисей и Аарон, согласно повелению Господа, данного в руки (через Моисея) Моисею".
+
+פְקֻדֵיהֶם: исчислены.
diff --git a/num/04/38.md b/num/04/38.md
new file mode 100644
index 00000000..57bf98ee
--- /dev/null
+++ b/num/04/38.md
@@ -0,0 +1,3 @@
+# Были пересчитаны сыновья Гирсона по их родам и семействам
+
+Ср. стих 34.
diff --git a/num/04/39.md b/num/04/39.md
new file mode 100644
index 00000000..394d4fa1
--- /dev/null
+++ b/num/04/39.md
@@ -0,0 +1,3 @@
+# От тридцати до пятидесяти лет, все способные к службе, для работ в скинии собрания
+
+Ср. стих 35.
diff --git a/num/04/40.md b/num/04/40.md
new file mode 100644
index 00000000..48ce18dc
--- /dev/null
+++ b/num/04/40.md
@@ -0,0 +1,9 @@
+# Их было пересчитано по родам и семействам две тысячи шестьсот тридцать
+
+וַיִּֽהְיוּ֙ פְּקֻ֣דֵיהֶ֔ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם אַלְפַּ֕יִם וְשֵׁ֥שׁ מֵאֹ֖ות וּשְׁלֹשִֽׁים
+
+"И было исчислено по родам их и домам их отцов 2630".
+
+פְקֻדֵיהֶם: исчислены.
+
+См. комментарии к 34 стиху.
diff --git a/num/04/41.md b/num/04/41.md
new file mode 100644
index 00000000..729746ba
--- /dev/null
+++ b/num/04/41.md
@@ -0,0 +1,3 @@
+# Это пересчитанные из родов сыновей Гирсона, все служащие при скинии собрания, которых пересчитали Моисей и Аарон по велению Господа
+
+Ср. стих 37.
diff --git a/num/04/42.md b/num/04/42.md
new file mode 100644
index 00000000..54686ff1
--- /dev/null
+++ b/num/04/42.md
@@ -0,0 +1,3 @@
+# Были пересчитаны роды сыновей Мерари по их родам и семействам
+
+Ср. стихи 34 и 38.
diff --git a/num/04/43.md b/num/04/43.md
new file mode 100644
index 00000000..162855b6
--- /dev/null
+++ b/num/04/43.md
@@ -0,0 +1,3 @@
+# От тридцати до пятидесяти лет, все способные к службе, для работ при скинии собрания
+
+Ср. стихи 35 и 39.
diff --git a/num/04/44.md b/num/04/44.md
new file mode 100644
index 00000000..3c267e42
--- /dev/null
+++ b/num/04/44.md
@@ -0,0 +1,9 @@
+# Было пересчитано по их родам три тысячи двести
+
+וַיִּהְי֥וּ פְקֻדֵיהֶ֖ם לְמִשְׁפְּחֹתָ֑ם שְׁלֹ֥שֶׁת אֲלָפִ֖ים וּמָאתָֽיִם
+
+"И были исчислены по родам их 3200".
+
+פְקֻדֵיהֶם: исчислены.
+
+См. комментарий на стих 34.
diff --git a/num/04/45.md b/num/04/45.md
new file mode 100644
index 00000000..03f6786b
--- /dev/null
+++ b/num/04/45.md
@@ -0,0 +1,3 @@
+# Это пересчитанные из родов сыновей Мерари, которых пересчитали Моисей и Аарон по велению Господа, данному через Моисея
+
+Ср. стихи 37 и 41.
diff --git a/num/04/46.md b/num/04/46.md
new file mode 100644
index 00000000..568d2ba7
--- /dev/null
+++ b/num/04/46.md
@@ -0,0 +1,3 @@
+# Были пересчитаны все левиты, которых пересчитали Моисей, Аарон и начальники Израиля по их родам и семействам
+
+Ср. стихи 4:34, 38, 42.
diff --git a/num/04/47.md b/num/04/47.md
new file mode 100644
index 00000000..8f7fb836
--- /dev/null
+++ b/num/04/47.md
@@ -0,0 +1,3 @@
+# От тридцати до пятидесяти лет, все способные к службе, для работ и ношения скинии собрания
+
+Ср стихи 4:35, 39, 43.
diff --git a/num/04/48.md b/num/04/48.md
new file mode 100644
index 00000000..ab685bd4
--- /dev/null
+++ b/num/04/48.md
@@ -0,0 +1,9 @@
+# Их было пересчитано восемь тысяч пятьсот восемьдесят
+
+וַיִּהְי֖וּ פְּקֻדֵיהֶ֑ם שְׁמֹנַ֣ת אֲלָפִ֔ים וַחֲמֵ֥שׁ מֵאֹ֖ות וּשְׁמֹנִֽים
+
+"И были исчислены 8580".
+
+פְקֻדֵיהֶם: исчислены.
+
+См. комментарий к стиху 34
diff --git a/num/04/49.md b/num/04/49.md
new file mode 100644
index 00000000..e26ccde2
--- /dev/null
+++ b/num/04/49.md
@@ -0,0 +1,9 @@
+# По велению Господа через Моисея они определены каждый к своей работе и ношению и пересчитаны, как сказал Господь Моисею
+
+עַל־פִּ֨י יְהוָ֜ה פָּקַ֤ד אֹותָם֙ בְּיַד־מֹשֶׁ֔ה אִ֥ישׁ אִ֛ישׁ עַל־עֲבֹדָתֹ֖ו וְעַל־מַשָּׂאֹ֑ו וּפְקֻדָ֕יו אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה
+
+"По повелению Господа исчислены они посредством Моисея, каждый к работе (служению) их, для ношения и исчислены согласно повелению Господа (данного) Моисею".
+
+# Они определены каждый к своей работе и ношению и пересчитаны
+
+Эти два выражения синонимичны, однако употребляются вместе для усиления мысли о том, как Моисей пересчитал служителей скинии.
diff --git a/num/04/intro.md b/num/04/intro.md
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+++ b/num/04/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 4
+
+# Общие замечания
+
+## Важные концепции
+
+### Моисей пересчитывает левитов по родам
+
+Моисей дал конкретные поручения всем родам и семействам из колена Левия. Каждая семья должна была исполнять чётко установленную функцию в скинии собрания.
+
+## Ссылка:
+
+  * **[Числа 4:1 Замечания](./01.md)**
+
+**[](../05/intro.md)**
diff --git a/num/05/01.md b/num/05/01.md
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--- /dev/null
+++ b/num/05/01.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/05/02.md b/num/05/02.md
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--- /dev/null
+++ b/num/05/02.md
@@ -0,0 +1,23 @@
+# «Вели сыновьям Израиля выслать из лагеря всех прокажённых, всех имеющих выделения и всех осквернившихся от прикосновения к мёртвому.
+
+צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וִֽישַׁלְּחוּ֙ מִן־הַֽמַּחֲנֶ֔ה כָּל־צָר֖וּעַ וְכָל־זָ֑ב וְכֹ֖ל טָמֵ֥א לָנָֽפֶשׁ׃
+
+"Повели сыновьям Израиля выслать из лагеря всех прокаженных, и всех имеющих истечение, и всех осквернившихся от (мертвой) души."
+
+שלח: посылать, отсылать, выгонять, выбрасывать, отпускать.
+
+צרע: прокажённый, покрытый проказой.
+
+Господь напоминает народу о Своей святости и о том, что, поскольку они живут близ места Его обитания, то сами должны быть святы. Согласно Моисееву завету, духовная святость сообщества связывалась с телесной, физической, святостью его членов и надлежащими отношениями между ними, и они же служили символом ее. Отсюда, всякий, кто заболевал болезнью, делавшей его нечистым с церемониальной точки зрения, не мог общаться с Богом в скинии, не мог общаться и со своими соплеменниками.
+
+# Прокажённых
+
+Проказа - это инфекционное кожное заболевание.
+
+# Всех имеющих выделения
+
+Речь идёт о мокнущих ранах и гнойниках.
+
+# Всех осквернившихся от прикосновения к мёртвому
+
+Человек считался нечистым после прикосновения к мёртвому телу. Об осквернившемся человеке говорится как о нечистом в физическом отношении.
diff --git a/num/05/03.md b/num/05/03.md
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+++ b/num/05/03.md
@@ -0,0 +1,9 @@
+# Вышлите за лагерь и мужчин, и женщин, чтобы они не оскверняли свои лагеря, среди которых Я живу».
+
+מִזָּכָ֤ר עַד־נְקֵבָה֙ תְּשַׁלֵּ֔חוּ אֶל־מִח֥וּץ לַֽמַּחֲנֶ֖ה תְּשַׁלְּח֑וּם וְלֹ֤א יְטַמְּאוּ֙ אֶת־מַ֣חֲנֵיהֶ֔ם אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֥ן בְּתֹוכָֽם׃
+
+"От мужчин и женщин вышлите (изгоните), вне лагеря изгоните их, чтобы они не оскверняли лагерь их, среди которых Я живу (пребываю)."
+
+שכן: обитать, пребывать, жить, населять.
+
+В число таких болезней входило всякое заразное кожное заболевание (не только проказа), а также любые выделения (например, менструальные или извержение семени); сюда же относилось и осквернение от прикосновения к трупу. (Полное описание различных видов нечистоты и поведения, предписывавшегося «нечистым», имеется в толковании на Лев. 12-15 и Чис. 19.)
diff --git a/num/05/04.md b/num/05/04.md
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+++ b/num/05/04.md
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+# Сыновья Израиля так и сделали: они выслали их из лагеря. Они сделали так, как говорил Господь Моисею.
+
+וַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיְשַׁלְּח֣וּ אֹותָ֔ם אֶל־מִח֖וּץ לַֽמַּחֲנֶ֑ה כַּאֲשֶׁ֨ר דִּבֶּ֤ר יְהוָה֙ אֶל־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И сделай так сыновья Израиля, и выслали их вне лагеря, как сказал Господь Моисею, так сделали сыновья Израиля."
+
+חוּץ: снаружи, вне, извне, на улице.
+
+עשה: делать, производить, приготавливать, совершать, исполнять.
+
+Сыновья Израиля проявили должное послушание и сделали все, как Господь им велел.
+
+# Сыновья Израиля так и сделали
+
+То есть израильтяне выслали из своего лагеря всех больных. Можно уточнить: "израильтяне выслали из стана всех, кто был болен".
diff --git a/num/05/05.md b/num/05/05.md
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+++ b/num/05/05.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/05/06.md b/num/05/06.md
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index 00000000..35fd81db
--- /dev/null
+++ b/num/05/06.md
@@ -0,0 +1,21 @@
+# «Скажи сыновьям Израиля: "Если мужчина или женщина сделает какой-либо грех против человека и через это совершит преступление против Господа, и будет виновен тот человек
+
+דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֹֽו־אִשָּׁ֗ה כִּ֤י יַעֲשׂוּ֙ מִכָּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּיהוָ֑ה וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא׃
+
+"Скажи сыновьям Израиля: если мужчина или женщина сделают какой-либо грехи человеку, поступят вероломно против Господа, и будет виновна душа эта."
+
+מעל: поступать вероломно, быть неверным, нарушать (обязанности).
+
+מַעַל: вероломство, неверность, преступление, нарушение верности, отступление.
+
+אשם: провиниться, быть или сделаться виновным.
+
+В соответствии с духом закона, который рассматривал грех, содеянный против собрата, как грех, содеянный и против Бога (сравните Пс. 50:6), Господь вводит здесь принцип возмещения.
+
+# Грех против человека
+
+"Какой-либо грех по отношению к другому человеку".
+
+# И через это совершит преступление против Господа
+
+Если человек грешит против своего ближнего, он также грешит против Бога, и Господь считает его неверным по отношению к Самому Себе. Альтернативный перевод: "будет считаться, что он совершил преступление против Господа".
diff --git a/num/05/07.md b/num/05/07.md
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--- /dev/null
+++ b/num/05/07.md
@@ -0,0 +1,23 @@
+# То пусть признают свой грех, который они сделали, возместят сполна за то, в чём виноваты, прибавят к этому пятую часть и отдадут тому, против кого согрешили.
+
+וְהִתְוַדּ֗וּ אֶֽת־חַטָּאתָם֮ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמֹו֙ בְּרֹאשֹׁ֔ו וַחֲמִישִׁתֹ֖ו יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַאֲשֶׁ֖ר אָשַׁ֥ם לֹֽו׃
+
+"И должны исповедоваться во грехах своих, которые они сделали, и возвратят за вину свою общую сумму (сполна) и пятую часть прибавят к тому, и отдадут тому, против кого провинились."
+
+ידה: исповедовать, сознаваться.
+
+אָשָם, вина, повинность.
+
+Тот, кто причинил вред другому человеку, должен так или иначе исповедать свой грех и, кроме того, дать потерпевшему полное возмещение, плюс еще 20 процентов. То, о чем идет здесь речь, явно относится к потерям, которые могли быть измерены в деньгах (подробности в Лев. 6:1-7).
+
+# Возместят сполна
+
+Здесь о долге говорится как о грехе и ущербе. Альтернативный перевод: "вернут достойную сумму за причинённое зло".
+
+# Прибавят к этому пятую часть
+
+Имеется в виду, что человек должен добавить пятую часть той цены, которую изначально задолжал.
+
+# Пятую часть
+
+Речь идёт об 1/5 части.
diff --git a/num/05/08.md b/num/05/08.md
new file mode 100644
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--- /dev/null
+++ b/num/05/08.md
@@ -0,0 +1,23 @@
+# Если у него нет наследника, которому можно возместить за вину, то посвятите это Господу, пусть это будет для священника в добавление к барану для очищения, которым он его очистит.
+
+וְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָאָשָׁם֙ אֵלָ֔יו הָאָשָׁ֛ם הַמּוּשָׁ֥ב לַיהוָ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בֹּ֖ו עָלָֽיו׃
+
+"И если у него нет человека, (который) возвратит выкуп за провинность, то жертвой повинности возвратит Господу, священнику будет, сверх барана очищения, которым он очистит его."
+
+אָשָם: жертва повинности, жертва умилостивления.
+
+כפר: искупать, умилостивлять, примирять, очищать, заглаживать.
+
+Но если того, кто понес урон, больше не было в живых, и у него не осталось близкого родственника, которому можно было бы выплатить возмещение, то возмещение следовало отдать Господу, вместе с бараном, которого требовалось принести как жертву за вину, для очищения (сравните Лев. 5:15; 6:6; 7:1-10).
+
+# Если у него нет наследника, которому можно возместить за вину
+
+Виновный должен был заплатить пострадавшему, однако, если последний умирал, тогда виновный должен был отдать плату близкому родственнику пострадавшего. Можно пояснить: "если пострадавший умер, и у него нет наследника, который бы мог получить компенсацию за нанесённый ущерб".
+
+# То посвятите это Господу, пусть это будет для священника
+
+Когда человек отдавал плату за свой грех священнику, это было равносильно тому, как если бы он отдавал плату Господу.
+
+# Для очищения
+
+Речь идёт об очищении греха. Альтернативный перевод: "для искупления греха".
diff --git a/num/05/09.md b/num/05/09.md
new file mode 100644
index 00000000..78fa10f0
--- /dev/null
+++ b/num/05/09.md
@@ -0,0 +1,15 @@
+# Любые священные дары сыновей Израиля, которые они приносят священнику, принадлежат ему
+
+וְכָל־תְּרוּמָ֞ה לְכָל־קָדְשֵׁ֧י בְנֵי־יִשְׂרָאֵ֛ל אֲשֶׁר־יַקְרִ֥יבוּ לַכֹּהֵ֖ן לֹ֥ו יִהְיֶֽה׃
+
+"И всякое приношение из всех святынь сыновей Израиля, которые они приносят к священнику, ему будет."
+
+תְרוּמָה: дар, приношение, пожертвование, дань.
+
+קדֶש: святыня, святое, священное.
+
+Также и добровольные священные приношения, с которыми приходили израильтяне, предназначались лично священнику (Лев. 2:9-10).
+
+# Любые священные дары сыновей Израиля, которые они приносят священнику
+
+"Любые священные дары, которые израильтяне приносят священнику".
diff --git a/num/05/10.md b/num/05/10.md
new file mode 100644
index 00000000..6d10cd75
--- /dev/null
+++ b/num/05/10.md
@@ -0,0 +1,13 @@
+# И посвящённое кем-либо принадлежит священнику. Всё, что человек отдаст священнику, принадлежит священнику"».
+
+וְאִ֥ישׁ אֶת־קֳדָשָׁ֖יו לֹ֣ו יִהְי֑וּ אִ֛ישׁ אֲשֶׁר־יִתֵּ֥ן לַכֹּהֵ֖ן לֹ֥ו יִהְיֶֽה׃
+
+"И каждая святыня ему будет, что человек отдаст священнику, ему будет."
+
+היה: быть, существовать, становиться, случаться.
+
+См. комментарий на стих 9.
+
+# И посвящённое кем-либо принадлежит священнику. Всё, что человек отдаст священнику, принадлежит священнику
+
+Данная мысль повторяется дважды, чтобы подчеркнуть важность того, что все дары, принесённые священнику, будут ему принадлежать.
diff --git a/num/05/11.md b/num/05/11.md
new file mode 100644
index 00000000..b15dab4b
--- /dev/null
+++ b/num/05/11.md
@@ -0,0 +1,3 @@
+# Связующее утверждение:
+
+Далее приводится предполагаемая ситуация (то есть говорится о том, чего ещё не было, но что может произойти в будущем). Господь даёт Моисею наставления, как ему следует поступать.
diff --git a/num/05/12.md b/num/05/12.md
new file mode 100644
index 00000000..ac53b238
--- /dev/null
+++ b/num/05/12.md
@@ -0,0 +1,19 @@
+# «Объяви сыновьям Израиля: "Если кому-то изменит жена и нарушит верность
+
+דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֥ישׁ אִישׁ֙ כִּֽי־תִשְׂטֶ֣ה אִשְׁתֹּ֔ו וּמָעֲלָ֥ה בֹ֖ו מָֽעַל׃
+
+"Скажи сыновьям Израиля и скажи им: если кому изменит жена и нарушит верность к нему."
+
+שטה: изменять, быть неверной.
+
+מַעַל: нарушение верности, отступление.
+
+В израильском сообществе завета прелюбодеяние, как сопряженное, с церемониальным осквернением и согрешением против соплеменника или соплеменницы, считалось и проявлением неверности по отношению к Господу.
+
+# Изменит жена
+
+То есть "совершит прелюбодеяние".
+
+# Нарушит верность
+
+"Нарушить верность" - значит обмануть своего мужа и вступить в связь с другим мужчиной. Можно уточнить: "согрешит против своего мужа, переспав с другим мужчиной".
diff --git a/num/05/13.md b/num/05/13.md
new file mode 100644
index 00000000..4d693ba6
--- /dev/null
+++ b/num/05/13.md
@@ -0,0 +1,22 @@
+# Связующее утверждение:
+
+Господь продолжает говорить Моисею о предполагаемой ситуации. См. [Числа 5:12](../05/12.md).
+
+# И кто-то ляжет с ней и изольёт семя, и это будет скрыто от её мужа, и она осквернится тайно так, что не будет свидетеля и её не схватят
+
+וְשָׁכַ֨ב אִ֣ישׁ אֹתָהּ֮ שִׁכְבַת־זֶרַע֒ וְנֶעְלַם֙ מֵעֵינֵ֣י אִישָׁ֔הּ וְנִסְתְּרָ֖ה וְהִ֣יא נִטְמָ֑אָה וְעֵד֙ אֵ֣ין בָּ֔הּ וְהִ֖וא לֹ֥א נִתְפָּֽשָׂה׃
+"И ляжет кто с ней и изольет семя, и будет скрыто от глаз мужа её, и скроет она, и она осквернится, и свидетеля не будет на неё, и она не будет взята (схвачена)."
+
+שכב: ложиться, лежать.
+עלם: скрывать, прятать, закрывать, покрывать.
+תפש: схватывать, держать, захватывать, брать.
+
+С прелюбодеянием, следовательно, нельзя было мириться – ни как с фактором нарушения отношений между мужем и женой (Исх. 20:14), ни как с проявлением неверности завету (Иез. 16).
+
+# И кто-то ляжет с ней
+
+Это эвфемизм. Альтернативный перевод: "и кто-то вступит с ней в интимную связь".
+
+# С ней
+
+С женщиной, изменяющей своему мужу. См. ([Числа 5:12](../05/12.md)).
diff --git a/num/05/14.md b/num/05/14.md
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index 00000000..5400f49d
--- /dev/null
+++ b/num/05/14.md
@@ -0,0 +1,19 @@
+# А на мужа найдёт дух ревности, и он будет ревновать свою жену, когда она осквернена, или найдёт на него дух ревности, и он будет ревновать свою жену, когда она не осквернена
+
+וְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתֹּ֖ו וְהִ֣וא נִטְמָ֑אָה אֹו־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתֹּ֔ו וְהִ֖יא לֹ֥א נִטְמָֽאָה׃
+
+"И прийдет на него дух ревности, и будет ревновать жену свою, и она осквернена, или прийдет на него дух ревности, и будет ревновать жену свою, а она не была осквернена."
+
+קִנְאָה: ревность, зависть, раздражение, негодование, ярость.
+
+קנא: ревновать; 2. завидовать. раздражать до ревности, возбуждать ревность.
+
+Если мужчина подозревал свою жену в прелюбодеянии, то должен был привести ее к священнику, независимо от того, располагал он или нет доказательством ее вины (Чис. 5:11-15).
+
+# Осквернена... не осквернена
+
+Здесь можно употребить действительный залог: "когда его жена себя осквернила... не осквернила".
+
+# Найдёт на него дух ревности
+
+Под "духом" здесь подразумеваются человеческое поведение и чувства, а ревность персонифицируется. Альтернативный перевод: "муж может поддаться ревности и начать подозревать жену в измене".
diff --git a/num/05/15.md b/num/05/15.md
new file mode 100644
index 00000000..6d5a3cb9
--- /dev/null
+++ b/num/05/15.md
@@ -0,0 +1,31 @@
+# Связующее утверждение:
+
+Господь даёт указания Моисею относительно гипотетической ситуации, описанной в [Числа 5:12](../05/12.md).
+
+# То пусть муж приведёт жену к священнику и принесёт за неё в жертву десятую часть ефы ячменной муки. Но пусть не льёт на жертву елей и не кладёт ладан, потому что это приношение ревности, приношение воспоминания, напоминающее о грехе.
+
+וְהֵבִ֨יא הָאִ֣ישׁ אֶת־אִשְׁתֹּו֮ אֶל־הַכֹּהֵן֒ וְהֵבִ֤יא אֶת־קָרְבָּנָהּ֙ עָלֶ֔יהָ עֲשִׂירִ֥ת הָאֵיפָ֖ה קֶ֣מַח שְׂעֹרִ֑ים לֹֽא־יִצֹ֨ק עָלָ֜יו שֶׁ֗מֶן וְלֹֽא־יִתֵּ֤ן עָלָיו֙ לְבֹנָ֔ה כִּֽי־מִנְחַ֤ת קְנָאֹת֙ ה֔וּא מִנְחַ֥ת זִכָּרֹ֖ון מַזְכֶּ֥רֶת עָוֹֽן׃
+
+"И пусть приведет муж женю свою к священнику, и принесет за нее в жертву десятую часть ефы ячменной муки; но не возливает на неё елей и не кладет на неё фимиам, потому что это приношение ревности, приношение воспоминания, напоминающее о беззаконии."
+
+בוא: вводить, вносить, приводить, приносить.
+
+יצק: лить, выливать, возливать, наливать.
+
+Поскольку прелюбодеяние было и грехом против Бога, соответствующее приношение, состоявшее из ячменной муки, следовало через священника предложить Господу. Целью этого было привлечь внимание к вине (стих 15). (О том, как это происходило, говорится в стихах 25-26.)
+
+# Десятую часть
+
+Это 1/10 часть чего-либо.
+
+# Десятую часть ефы
+
+Древняя мера объёма может быть переведена в современную: "десятую часть ефы (что составляет около двух литров)" или "2 литра".
+
+# Что это приношение ревности
+
+"Это приношение за ревность".
+
+# Воспоминания, напоминающее о грехе
+
+В данном случае "воспоминание" - это очевидное происшествие, требующее возмездия (муж приносит данное приношение, чтобы выяснить, виновна ли его жена в совершении прелюбодеяния или нет).
diff --git a/num/05/16.md b/num/05/16.md
new file mode 100644
index 00000000..4da077b0
--- /dev/null
+++ b/num/05/16.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Господь продолжает давать наставления Моисею о том, что ему следует делать, если произошла ситуация, описанная в [Числа 5:12](../05/12.md).
+
+# Пусть священник приведёт её и поставит перед Господом.
+
+וְהִקְרִ֥יב אֹתָ֖הּ הַכֹּהֵ֑ן וְהֶֽעֱמִדָ֖הּ לִפְנֵ֥י יְהוָֽה׃
+
+"И пусть приведет её священник и поставит её перед Богом."
+
+עמד: стоять, вставать, останавливаться, оставаться.
+
+Приступая к ритуалу выявления вины, священник приводил женщину пред лице Господне (т. е. ставил ее перед скинией), брал воду, специально благословенную или отделенную для совершения таких ритуалов, и смешивал ее с землей, взятой с полу скинии.
+
+# Приведёт её и поставит перед Господом
+
+Можно уточнить: "приведёт её к жертвеннику и поставит перед Божьим присутствием".
diff --git a/num/05/17.md b/num/05/17.md
new file mode 100644
index 00000000..ac6e4b92
--- /dev/null
+++ b/num/05/17.md
@@ -0,0 +1,11 @@
+# Священник нальёт святую воды в глиняный сосуд, возьмёт землю с пола скинии и положит в воду.
+
+וְלָקַ֧ח הַכֹּהֵ֛ן מַ֥יִם קְדֹשִׁ֖ים בִּכְלִי־חָ֑רֶשׂ וּמִן־הֶֽעָפָ֗ר אֲשֶׁ֤ר יִהְיֶה֙ בְּקַרְקַ֣ע הַמִּשְׁכָּ֔ן יִקַּ֥ח הַכֹּהֵ֖ן וְנָתַ֥ן אֶל־הַמָּֽיִם׃
+
+"И возьмет священник воду святую в сосуд глиняный, и сухую землю, которая была в скинии, возьмет священник и положит в воду."
+
+לקח: брать; 2. забирать, завладевать, захватывать.
+
+עָפָר: пыль, прах, сухая земля; 2. пепел, мусор.
+
+Акт растворения земли с пола скинии в воде мог быть связан с тем обстоятельством, что землю ел змей, проклятый Господом в Едемском саду (Быт. 3:14). И если вина женщины бывала доказана, она, подобно змею, подлежала проклятию Божию. Тот факт, что ей распускали волосы, не был знаком ее безнравственности (поскольку в тот момент таковая еще не была доказана), но тем не менее это говорило о серьезности предъявленного ей обвинения и ее предполагавшейся вине, о которой свидетельствовал «дух ревности», охвативший ее мужа (Чис. 5:14).
diff --git a/num/05/18.md b/num/05/18.md
new file mode 100644
index 00000000..6404b3cf
--- /dev/null
+++ b/num/05/18.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Господь продолжает давать наставления Моисею о том, что делать, если произошла ситуация, описанная в [Числа 5:12](../05/12.md).
+
+# Поставив жену перед Господом, священник распустит ей волосы, даст ей в руки приношение воспоминания, — это приношение ревности, а в руке у священника будет горькая вода, наводящая проклятие.
+
+וְהֶעֱמִ֨יד הַכֹּהֵ֥ן אֶֽת־הָאִשָּׁה֮ לִפְנֵ֣י יְהוָה֒ וּפָרַע֙ אֶת־רֹ֣אשׁ הָֽאִשָּׁ֔ה וְנָתַ֣ן עַל־כַּפֶּ֗יהָ אֵ֚ת מִנְחַ֣ת הַזִּכָּרֹ֔ון מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא וּבְיַ֤ד הַכֹּהֵן֙ יִהְי֔וּ מֵ֥י הַמָּרִ֖ים הַמְאָֽרֲרִֽים׃
+
+"И поставит священник жену перед Господом, и распустит (волосы) головы жены, и даст ей в руки приношение воспоминания, это приношение ревности, и в руке священника будет вода горькая, наводящая проклятие."
+
+פרע: распускать (волосы), позволять свободно висеть.
+
+ארר: проклинать, заклинать. быть проклятым. проклинать, налагать или наводить проклятие.
+
+Затем он снимал с женщины головной убор, так что волосы ее рассыпались по плечам, и давал ячменное приношение ей в руки, а сам держал воду в кувшине.
+
+# Поставив жену перед Господом
+
+"Поставив жену перед Божьим присутствием".
+
+# Приношение ревности
+
+См., как переведено аналогичное выражение в [Числа 5:15](../05/15.md).
diff --git a/num/05/19.md b/num/05/19.md
new file mode 100644
index 00000000..38c7dffb
--- /dev/null
+++ b/num/05/19.md
@@ -0,0 +1,25 @@
+# Священник заклянёт её и скажет жене: "Если никто не ложился с тобой, и ты не осквернилась, не изменила своему мужу, то эта горькая вода, наводящая проклятие, не причинит тебе вред.
+
+וְהִשְׁבִּ֨יעַ אֹתָ֜הּ הַכֹּהֵ֗ן וְאָמַ֤ר אֶל־הָֽאִשָּׁה֙ אִם־לֹ֨א שָׁכַ֥ב אִישׁ֙ אֹתָ֔ךְ וְאִם־לֹ֥א שָׂטִ֛ית טֻמְאָ֖ה תַּ֣חַת אִישֵׁ֑ךְ הִנָּקִ֕י מִמֵּ֛י הַמָּרִ֥ים הַֽמְאָרֲרִ֖ים הָאֵֽלֶּה׃
+
+"И заклянет её священник и скажет жене: если не ложился никто с тобой, и не изменила осквернением мужу твоему, будешь безнаказанной этой водой, наводящей проклятие."
+
+לטמְאָה: нечистота, скверна, мерзость, осквернение.
+
+נקה: быть безнаказанным; оставаться безнаказанным.
+
+Сцена как будто напоминает колдовские языческие ритуалы «испытания Божиим судом», а ведь колдовство само по себе недвусмысленно запрещено в Ветхом Завете (например Втор. 18:9-13). Очевидно, данный ритуал надо понимать в плане символического значения его «составных частей». Так, мука – характерное приношение за вину, особенно когда она не смешана с благовонием или елеем (Чис. 5:15; сравните Лев. 2:1-2; 5:11-13). Вода, смешанная с землей, была святой (Чис. 5:17), потому что содержалась в священном сосуде (возможно, в медном умывальнике, Исх. 30:18). Когда все было готово, священник говорил женщине, что она не будет проклята, если не виновна, а проклята будет в случае вины.
+
+Ей следовало ответить: Да будет так (аминь). Если она невиновна, то никаких физических последствий (вреда) от питья горькой воды, смешанной с землей, для нее не было. Но если была виновна, то «лоно» ее «опадало», а живот «опухал». Это было действием проклятия, приводившего к какому-то органическому нарушению, вследствие чего женщина становилась бесплодной (стихи 27-28).
+
+# Если никто не ложился с тобой
+
+Это эвфемизм. Альтернативный перевод: "никто не вступал с тобой в интимную близость".
+
+# Не изменила своему мужу
+
+"Не спала с другим мужчиной" (речь идёт о прелюбодеянии).
+
+# Горькая вода, наводящая проклятие
+
+Здесь сказано, что горькая вода была способна навести проклятье. Возможно, она делала женщину бесплодной, если та была виновна в супружеской измене. Альтернативный перевод: "горькая вода, приносящая проклятие".
diff --git a/num/05/20.md b/num/05/20.md
new file mode 100644
index 00000000..39a6d217
--- /dev/null
+++ b/num/05/20.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Господь продолжает давать наставления Моисею о том, что делать, если произошла ситуация, описанная в [Числа 5:12](../05/12.md).
+
+# Но если ты изменила твоему мужу и осквернилась, когда кто-то лёг с тобой, кроме твоего мужа
+
+וְאַ֗תְּ כִּ֥י שָׂטִ֛ית תַּ֥חַת אִישֵׁ֖ךְ וְכִ֣י נִטְמֵ֑את וַיִּתֵּ֨ן אִ֥ישׁ בָּךְ֙ אֶת־שְׁכָבְתֹּ֔ו מִֽבַּלְעֲדֵ֖י אִישֵֽׁךְ׃
+
+"И если ты изменила вместо мужа твоего, и если осквернилась, и дал кто тебе половое сношение кроме мужа твоего."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+שְכבֶת: половые сношения, спаривание.
+
+Акт растворения земли в воде мог быть связан с тем обстоятельством, что землю ел змей, проклятый Господом в Едемском саду (Быт. 3:14). И если вина женщины бывала доказана, она, подобно змею, подлежала проклятию Божию. Тот факт, что ей распускали волосы, не был знаком ее безнравственности (поскольку в тот момент таковая еще не была доказана), но тем не менее это говорило о серьезности предъявленного ей обвинения и ее предполагавшейся вине, о которой свидетельствовал «дух ревности», охвативший ее мужа (Чис. 5:14).
diff --git a/num/05/21.md b/num/05/21.md
new file mode 100644
index 00000000..be1126f8
--- /dev/null
+++ b/num/05/21.md
@@ -0,0 +1,33 @@
+# Тогда пусть священник заклянёт жену клятвой проклятия и скажет ей — отдаст тебя Господь проклятию в твоём народе, сделает Господь твою утробу опавшей и живот твой опухшим.
+
+וְהִשְׁבִּ֨יעַ הַכֹּהֵ֥ן אֶֽת־הָֽאִשָּׁה֮ בִּשְׁבֻעַ֣ת הָאָלָה֒ וְאָמַ֤ר הַכֹּהֵן֙ לָֽאִשָּׁ֔ה יִתֵּ֨ן יְהוָ֥ה אֹותָ֛ךְ לְאָלָ֥ה וְלִשְׁבֻעָ֖ה בְּתֹ֣וךְ עַמֵּ֑ךְ בְּתֵ֨ת יְהוָ֤ה אֶת־יְרֵכֵךְ֙ נֹפֶ֔לֶת וְאֶת־בִּטְנֵ֖ךְ צָבָֽה׃
+
+"И пусть заклянет священник жену клятвой проклятия и пусть скажет священник жене: предаст тебя Господь проклятию и клятву в среде народа твоего, сделает Господь бедро твое падшим и живот твой опухшим."
+
+ירֵךְ: бедро, стегно, чресла.
+
+נפל: падать; 2. нападать; 3. выпадать, получаться.
+
+צבה: опухать; делать опухшим.
+
+См. комментарии на стихи 19-20.
+
+# Заклянёт жену клятвой проклятия
+
+"Заклянёт" - то есть "произнесёт проклятие". Альтернативный перевод: "произнесёт проклятие над женой".
+
+# Предаст тебя Господь проклятию в твоём народе
+
+Автор говорит, что женщину, понёсшую Божье проклятие, будут проклинать и люди. Альтернативный перевод: "Если Господь проклял тебя, другие люди также будут проклинать тебя, потому что Бог покажет им, что ты действительно виновна".
+
+# В твоём народе
+
+Альтернативный перевод: "все люди будут видеть, что ты проклята".
+
+# Твою утробу опавшей и живот твой опухшим
+
+Возможные значения: 1) женщина станет бесплодной; 2) у женщины будут случаться выкидыши и преждевременные роды с последующей смертью ребёнка.
+
+# Утробу опавшей
+
+"Утроба" - это женские детородные органы. Альтернативный перевод: "утробу бесплодной".
diff --git a/num/05/22.md b/num/05/22.md
new file mode 100644
index 00000000..21e483cf
--- /dev/null
+++ b/num/05/22.md
@@ -0,0 +1,9 @@
+# Пусть эта вода, наводящая проклятие, войдёт в твою внутренность, чтобы живот опух и утроба опала". И жена скажет: "Аминь, аминь".
+
+וּ֠בָאוּ הַמַּ֨יִם הַמְאָרְרִ֤ים הָאֵ֨לֶּה֙ בְּֽמֵעַ֔יִךְ לַצְבֹּ֥ות בֶּ֖טֶן וְלַנְפִּ֣ל יָרֵ֑ךְ וְאָמְרָ֥ה הָאִשָּׁ֖ה אָמֵ֥ן׀ אָמֵֽן׃
+
+"И войдет вода эта, наводящая проклятие, во внутренность твою, чтобы опух живот твой и опало чресла твои, и скажет жена: истинно, истинно."
+
+אָמֵן: сущ. истина; 2. нареч. истинно, верно, аминь.
+
+После произнесения женщиной «аминь» (стих 22), чернила, которыми писались слова проклятия на свитке, смывались в кувшин с землей и водой (стих 23).
diff --git a/num/05/23.md b/num/05/23.md
new file mode 100644
index 00000000..2f1d2139
--- /dev/null
+++ b/num/05/23.md
@@ -0,0 +1,15 @@
+# Священник запишет эти заклятия на свитке и смоет их в горькую воду.
+
+וְ֠כָתַב אֶת־הָאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־מֵ֥י הַמָּרִֽים׃
+
+"И напишет заклинания эти священник в соток (книгу), и сотрет их в воде горькой."
+
+סֵפֶר: книга, запись, писание.
+
+מחה: вытирать, стирать, изглаживать.
+
+То есть женщина должна была – символически – «съесть свои (с учетом ее «аминь») слова».
+
+# Запишет эти заклятия на свитке и смоет их
+
+То есть священник должен был смыть чернила со свитка.
diff --git a/num/05/24.md b/num/05/24.md
new file mode 100644
index 00000000..7e0c7597
--- /dev/null
+++ b/num/05/24.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+В 24-м стихе в общих чертах говорится о действиях, которые священник должен был совершить, а также об их результате. В 25-м и 26-м стихах подробно описывается, что именно должен был сделать священник: ему следовало дать женщине воду, и она один раз должна была её выпить.
+
+# Он даст жене выпить горькую воду, наводящую проклятие, в неё войдёт вода, наводящая проклятие, и причинит ей вред.
+
+וְהִשְׁקָה֙ אֶת־הָ֣אִשָּׁ֔ה אֶת־מֵ֥י הַמָּרִ֖ים הַמְאָֽרֲרִ֑ים וּבָ֥אוּ בָ֛הּ הַמַּ֥יִם הַֽמְאָרֲרִ֖ים לְמָרִֽים׃
+
+"И даст пить жене воду горькую, наводящую проклятие, и войдет в неё вода проклинающая для огорчения её."
+
+מַר: горечь; перен. огорчение, скорбь.
+
+Пока она пила этот напиток, священник приносил Господу ячменную муку (стихи 24-26).
diff --git a/num/05/25.md b/num/05/25.md
new file mode 100644
index 00000000..63f44b05
--- /dev/null
+++ b/num/05/25.md
@@ -0,0 +1,9 @@
+# Священник возьмёт из рук жены хлебное приношение ревности, вознесёт это приношение перед Господом и отнесёт его к жертвеннику.
+
+וְלָקַ֤ח הַכֹּהֵן֙ מִיַּ֣ד הָֽאִשָּׁ֔ה אֵ֖ת מִנְחַ֣ת הַקְּנָאֹ֑ת וְהֵנִ֤יף אֶת־הַמִּנְחָה֙ לִפְנֵ֣י יְהוָ֔ה וְהִקְרִ֥יב אֹתָ֖הּ אֶל־הַמִּזְבֵּֽחַ׃
+
+"И возьмет священник из рук жены приношение (хлебное) ревности, и будет потрясаемым (священником) приношение перед Господом, и отнесет его в жертвеннику."
+
+נוף: потрясать (принося в жертву); быть потрясаемым (о жертве), быть принесённым в жертву потрясения.
+
+См. комментарий к стиху 24.
diff --git a/num/05/26.md b/num/05/26.md
new file mode 100644
index 00000000..1402edc0
--- /dev/null
+++ b/num/05/26.md
@@ -0,0 +1,15 @@
+# Священник возьмёт горсть из хлебного приношения в память, сожжёт на жертвеннике и потом даст жене выпить воды.
+
+וְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָאִשָּׁ֖ה אֶת־הַמָּֽיִם׃
+
+"И возьмет священник горсть из приношения (хлебного) в память и сожжет на жертвеннике, и потом даст пить жене воду."
+
+אַזְכָרָה: память (часть хлебного приношения, сжигаемая на жертвеннике).
+
+שקה: давать пить, поить, орошать.
+
+См. комментарий на стих 24.
+
+# Горсть из хлебного приношения
+
+Горсть ячменной муки символизировала хлебное приношение в целом. Остальная мука также принадлежала Господу.
diff --git a/num/05/27.md b/num/05/27.md
new file mode 100644
index 00000000..a1797e3e
--- /dev/null
+++ b/num/05/27.md
@@ -0,0 +1,29 @@
+# Связующее утверждение:
+
+Господь продолжает давать наставления Моисею о том, что ему следует делать, если произошла ситуация, описанная в [Числа 5:12](../05/12.md).
+
+# Когда напоит её водой, то, если она осквернена и сделала преступление против своего мужа, горькая вода, наводящая проклятие, войдёт в неё и причинит ей вред: её живот опухнет, утроба опадёт, и эта жена будет проклята в своём народе.
+
+וְהִשְׁקָ֣הּ אֶת־הַמַּ֗יִם וְהָיְתָ֣ה אִֽם־נִטְמְאָה֮ וַתִּמְעֹ֣ל מַ֣עַל בְּאִישָׁהּ֒ וּבָ֨אוּ בָ֜הּ הַמַּ֤יִם הַמְאָֽרֲרִים֙ לְמָרִ֔ים וְצָבְתָ֣ה בִטְנָ֔הּ וְנָפְלָ֖ה יְרֵכָ֑הּ וְהָיְתָ֧ה הָאִשָּׁ֛ה לְאָלָ֖ה בְּקֶ֥רֶב עַמָּֽהּ׃
+"И когда напоит ее водой, и будет нечиста (осквернена), и нарушила неверность против межа своего, и войдет в нее вода горькая, наводящая проклятие, и опухнет живот, и опадут чресла, и будет жена проклятой в среде народа своего."
+
+מעל: поступать вероломно, быть неверным, нарушать (обязанности).
+מַעַל: вероломство, неверность, преступление, нарушение верности, отступление.
+
+Если женщина была виновна, то страдала от проклятия. А если невинна, то никакого вреда от этого ритуала ей не было, и она сохраняла способность к деторождению (стихи 27-28).
+
+# Если она осквернена и сделала преступление против своего мужа
+
+Здесь можно употребить действительный залог: "если она себя осквернила, совершив преступление против своего мужа".
+
+# Сделала преступление
+
+Под "преступлением" имеется в виду прелюбодеяние. Можно уточнить: "совершила прелюбодеяние".
+
+# Её живот опухнет, утроба опадёт
+
+Возможные значения: 1) женщина станет бесплодной; 2) у неё будут случаться выкидыши и преждевременные роды с последующей гибелью ребёнка. Утроба - это женские детородные органы. См., как переведено аналогичное выражение в [Числа 5:21](../05/21.md).
+
+# Эта жена будет проклята в своём народе
+
+Здесь можно употребить действительный залог: "люди буду её проклинать".
diff --git a/num/05/28.md b/num/05/28.md
new file mode 100644
index 00000000..0c88b678
--- /dev/null
+++ b/num/05/28.md
@@ -0,0 +1,27 @@
+# Если жена не осквернилась и была чистой, она останется невредимой и будет иметь потомство.
+
+וְאִם־לֹ֤א נִטְמְאָה֙ הָֽאִשָּׁ֔ה וּטְהֹרָ֖ה הִ֑וא וְנִקְּתָ֖ה וְנִזְרְעָ֥ה זָֽרַע׃
+
+"И если не осквернилась жена и была чистой, она будет безнаказанной и будет сопочной к зачатию детей."
+
+זרע: сеять. 1. быть посеянным или засеянным; 2. быть оплодотворяемой (способной к зачатию).
+
+זרַע: семя, семена; 2. потомство, род, дети.
+
+См. комментарий к стиху 27.
+
+# Не осквернилась
+
+Здесь можно употребить действительный залог: "не совершила преступления".
+
+# Была чистой
+
+То есть "была невиновной" (невиновность сопоставляется с чистотой).
+
+# Она останется невредимой
+
+Возможные значения: 1) "она не будет проклята"; 2) "на ней не будет никакой вины".
+
+# Будет иметь потомство
+
+"Будет способна рождать детей".
diff --git a/num/05/29.md b/num/05/29.md
new file mode 100644
index 00000000..affb1ed2
--- /dev/null
+++ b/num/05/29.md
@@ -0,0 +1,19 @@
+# Вот закон о ревности, когда жена изменит своему мужу и станет нечистой
+
+זֹ֥את תֹּורַ֖ת הַקְּנָאֹ֑ת אֲשֶׁ֨ר תִּשְׂטֶ֥ה אִשָּׁ֛ה תַּ֥חַת אִישָׁ֖הּ וְנִטְמָֽאָה׃
+
+"Это закон ревности, когда изменит жена вместо мужа и осквернится."
+
+В любом случае муж освобождался от ответственности – поскольку даже если жена оказывалась невинной, то ведь он действовал так, как действовал, потому, что был охвачен чувством ревности, над которым не имел контроля (стихи 29-31).
+
+# Вот закон о ревности
+
+"Вот закон о муже, подозревающем свою жену в измене".
+
+# Когда жена изменит своему мужу
+
+"Когда жена совершит прелюбодеяние".
+
+# Станет нечистой
+
+Или "осквернит себя грехом".
diff --git a/num/05/30.md b/num/05/30.md
new file mode 100644
index 00000000..bc39be10
--- /dev/null
+++ b/num/05/30.md
@@ -0,0 +1,21 @@
+# Или когда на мужа найдёт дух ревности, и он будет ревновать свою жену, то пусть он поставит жену перед Господом, и священник сделает с ней всё по этому закону.
+
+אֹ֣ו אִ֗ישׁ אֲשֶׁ֨ר תַּעֲבֹ֥ר עָלָ֛יו ר֥וּחַ קִנְאָ֖ה וְקִנֵּ֣א אֶת־אִשְׁתֹּ֑ו וְהֶעֱמִ֤יד אֶת־הָֽאִשָּׁה֙ לִפְנֵ֣י יְהוָ֔ה וְעָ֤שָׂה לָהּ֙ הַכֹּהֵ֔ן אֵ֥ת כָּל־הַתֹּורָ֖ה הַזֹּֽאת׃
+
+"Или когда на мужа найдет дух ревности, и будет ревновать жену свою, и поставит жену перед Господом, и сделай с ней священник всё по закону этому."
+
+קנא: ревновать; 2. завидовать.
+
+См. комментарий на стих 29.
+
+# Дух ревности
+
+Под "духом" здесь подразумеваются человеческое поведение и чувства. Альтернативный перевод: "муж поддастся ревности и начнёт подозревать жену". См. [Числа 5:14](../05/14.md).
+
+# Он будет ревновать свою жену
+
+То есть он начнёт подозревать жну в том, что она спала с другим мужчиной. Альтернативный перевод: "станет думать, что его жена ему изменила" или "начнёт подозревать, что его жена была с другим".
+
+# Перед Господом
+
+"В Божьем присутствии".
diff --git a/num/05/31.md b/num/05/31.md
new file mode 100644
index 00000000..40447f50
--- /dev/null
+++ b/num/05/31.md
@@ -0,0 +1,17 @@
+# Муж будет чист от греха, а жена понесёт на себе свой грех».
+
+וְנִקָּ֥ה הָאִ֖ישׁ מֵעָוֹ֑ן וְהָאִשָּׁ֣ה הַהִ֔וא תִּשָּׂ֖א אֶת־עֲוֹנָֽהּ׃
+
+"И будет безнаказанным муж от беззакония, а жена эта понесет не себе беззаконие свое."
+
+נקה: быть безнаказанным.
+
+Происхождения «физических доказательств» вины не следует искать в каких-то особых свойствах священной воды, смешанной с землей, как не следует видеть в описанном ритуале элементов колдовства. Дело, скорее всего, было в психосоматической реакции, вызванной чувством подлинной вины или, напротив, сознанием своей невиновности; реакция эта пробуждалась под действием совести; у невинной совесть была спокойна, виноватую же – совесть и Святой Дух обличали.
+
+# Муж будет чист от греха
+
+"Муж не будет виновен в том, что привёл свою жену к священнику".
+
+# Понесёт
+
+"Возьмёт ответственность".
diff --git a/num/05/intro.md b/num/05/intro.md
new file mode 100644
index 00000000..2806cd47
--- /dev/null
+++ b/num/05/intro.md
@@ -0,0 +1,19 @@
+# Книга Числа
+
+# Глава 5
+
+# Общие замечания
+
+## Важные концепции
+
+### Израильский стан
+
+Израильтяне должны были содержать свой стан в чистоте, поэтому не угодные Господу люди не должны были находиться внутри лагеря.
+
+### Месть
+
+В настоящей главе содержится несколько законов, касающихся компенсаций. Данные законы должны были ограничить требования пострадавших относительно возмещения ущерба. Эти постановления были также предназначены для того, чтобы пострадавшие не имели возможности отомстить за причинённое им зло.
+
+Очищение и освящение (главы 5-6): Распоряжение об удалении из израильского стана лиц, подверженных физической нечистоте. – Закон о возврате неправильно приобретенного. – Обряд ревнования.
+
+* * *
diff --git a/num/06/01.md b/num/06/01.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/06/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/06/02.md b/num/06/02.md
new file mode 100644
index 00000000..db441af7
--- /dev/null
+++ b/num/06/02.md
@@ -0,0 +1,11 @@
+# Объяви обществу Израиля и скажи им: "Если мужчина или женщина решится дать обет назорейства, чтобы посвятить себя в назореи Господу
+
+דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֹֽו־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהוָֽה
+
+"Обратись (скажи) к сынам Израиля и скажи им: Мужчина или женщина, если будет давать обет назорея, чтобы посвятить себя в назореи Господу".
+
+פלא: давать или платить (обет).
+
+נזיר: необрезанная лоза (ветви лозы были осторожно обрезаемы для плодоносности, но в субботний год лозу оставляли необрезанной); 2. назорей; 3. (некто) посвящённый, князь, принц.
+
+Назорейство – вид добровольного аскетического подвига, предпринимаемого с высокою нравственною целью: решающийся на этот подвиг «обещается зело обетом, еже очистился чистотою Господу» (Чис.6:2 по слав. пер.). Заповедь о соблюдении себя от осквернения физической нечистотой (а вместе с тем, конечно, и духовной) обязательна для назорея в усиленной степени. В видах поддержания постоянной душевной ясности и духовного равновесия, а также, чтобы избежать самосоздаваемых соблазнов к греху, назорей обязывался воздерживаться от употребления опьяняющих напитков. Волосы на голове назорея, как символ нравственной силы и постоянного роста и преуспеяния в добродетели, не должны быть остригаемы. Обет назорейства мог быть пожизненным и временным. В случав непроизвольного осквернения назорея запрещенным до окончания срока обета совершался особый обряд очищения (Чис.6 9-12), после чего выполнение подвига начиналось снова, «понеже осквернился глава обета его». Благополучное завершение обета назорейства ознаменовалось также особым обрядом (Чис.6:13-21).
diff --git a/num/06/03.md b/num/06/03.md
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--- /dev/null
+++ b/num/06/03.md
@@ -0,0 +1,37 @@
+# То он должен воздерживаться и от вина, и от крепкого напитка, не употреблять ни уксуса из вина, ни уксуса из напитка — не употреблять и не пить ничего, что приготовлено из винограда, не есть ни сырых, ни сушёных виноградных ягод
+
+מִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֥מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א יִשְׁתֶּ֑ה וְכָל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַעֲנָבִ֛ים לַחִ֥ים וִיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל
+
+"От вина и сикера (крепкий алкогольный напиток) должен он отделяться. Ни уксуса, ни вина, ни крепкого (крепленого) уксуса не должен он пить. Ни виноградный напиток, ни от грозди винограда не должен он пить. Ни свежих гроздей винограда не должен он есть, ни сушеных".
+
+נזר: отделяться (для посвящения), посвящаться.
+
+חמֶץ: уксус.
+
+יין: вино.
+
+שֵכָר: крепкий алкогольный напиток, сикера.
+
+מִשְרָה: напиток (из вымоченных ягод винограда).
+
+עֵנב: гроздь винограда.
+
+# Он должен воздерживаться
+
+Воздерживаться - значит не употреблять чего-либо. Альтернативный перевод: "Принявший обет назорейства не должен употреблять ни вина, ни уксуса..."
+
+# Не употреблять ни уксуса из вина
+
+Можно уточнить: "не употреблять уксуса, изготавливающего из вина".
+
+# Уксус
+
+Речь идёт о передержанном вине, которое со временем становится очень кислым.
+
+# От крепкого напитка
+
+Можно уточнить: "от креплёного уксуса".
+
+# Ни сушёных виноградных ягод
+
+То есть изюма.
diff --git a/num/06/04.md b/num/06/04.md
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--- /dev/null
+++ b/num/06/04.md
@@ -0,0 +1,23 @@
+# Во все дни своего назорейства он не должен есть ничего, что делается из винограда: от зёрен до кожи
+
+כֹּ֖ל יְמֵ֣י נִזְרֹ֑ו מִכֹּל֩ אֲשֶׁ֨ר יֵעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל׃
+
+"Все дни обета назорейства ничего из того, что делается их виноградной лозы, от вина до неспелого винограда, и до виноградной кожицы, ничего не должен есть".
+
+גּפֶן: вьющееся растение, виноградная лоза.
+
+חַרְצָן: неспелый виноград или виноградные косточки.
+
+זג: кожица (винограда).
+
+# Во все дни своего назорейства
+
+Или "во все дни своего посвящения". Или: во все дни, пока длится обет его.
+
+# Ничего, что делается из винограда
+
+Здесь можно употребить действительный залог: "ничего, что люди изготавливают из винограда".
+
+# От зёрен до кожи
+
+Это отдельные части винограда, указывающие на весь плод. Альтернативный перевод: "или какой-либо его части".
diff --git a/num/06/05.md b/num/06/05.md
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index 00000000..2afda4af
--- /dev/null
+++ b/num/06/05.md
@@ -0,0 +1,19 @@
+# Во все дни своего обета назорейства бритва не должна касаться его головы. До окончания дней, на которые он посвятил себя в назореи Господу, он — святой. Должен отращивать волосы на своей голове
+
+כָּל־יְמֵי֙ נֶ֣דֶר נִזְרֹ֔ו תַּ֖עַר לֹא־יַעֲבֹ֣ר עַל־רֹאשֹׁ֑ו עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַיהוָה֙ קָדֹ֣שׁ יִהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֹֽׁו
+
+"Во все дни обета назорейства (отделения) бритва (нож для бритья) не должен касаться (пересекать) головы его, до исполнения дней на которые он отделен для Господа (назорейства). Святым будет (отделенным), длинные локоны волос должны быть на голове его".
+
+תַעַר: бритва, ножик; 2. ножны.
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+# Бритва не должна касаться его головы
+
+То есть: "никто не должен сбривать волосы с его головы".
+
+# До окончания дней, на которые он посвятил себя в назореи Господу
+
+То есть: "до окончания дней его обета назорейства".
+
+См. комментарии ко 2 стиху.
diff --git a/num/06/06.md b/num/06/06.md
new file mode 100644
index 00000000..cb1250dc
--- /dev/null
+++ b/num/06/06.md
@@ -0,0 +1,7 @@
+# Во все дни, на которые он посвятил себя в назореи Господу, он не должен подходить к мёртвому телу
+
+כָּל־יְמֵ֥י הַזִּירֹ֖ו לַיהוָ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא "Во все дни отделения его для Господу к душе (существу, телу) мертвой не должен подходить".
+
+עַל־נֶ֥פֶשׁ מֵ֖ת: к существу мертвому.
+
+См. комментарии ко 2 стиху.
diff --git a/num/06/07.md b/num/06/07.md
new file mode 100644
index 00000000..0671a3d3
--- /dev/null
+++ b/num/06/07.md
@@ -0,0 +1,9 @@
+# Он не должен оскверняться от своего отца, своей матери, брата и сестры, когда они умрут, потому что у него на голове его посвящение Богу
+
+לְאָבִ֣יו וּלְאִמֹּ֗ו לְאָחִיו֙ וּלְאַ֣חֹתֹ֔ו לֹא־יִטַּמָּ֥א לָהֶ֖ם בְּמֹתָ֑ם כִּ֛י נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֹֽׁו׃
+
+"От отца его или матери его, брата его или сестры его, не должен он оскверняться (становиться ритуально нечистым) когда они умрут, потому что обьет отделения Богу его на голове его".
+
+לָהֶ֖ם בְּמֹתָ֑ם: когда они умрут.
+
+См. комментарии ко 2 стиху.
diff --git a/num/06/08.md b/num/06/08.md
new file mode 100644
index 00000000..821f6506
--- /dev/null
+++ b/num/06/08.md
@@ -0,0 +1,15 @@
+# Во все дни своего назорейства он свят для Господа
+
+כֹּ֖ל יְמֵ֣י נִזְרֹ֑ו קָדֹ֥שׁ ה֖וּא לַֽיהוָֽה
+
+"Все дня обета назорейства святой (отделенный) он для Господа (Яхве)".
+
+נזר: освящение, назорейство; 2. длинные волосы (знак посвящения, назорейства); 3. венец, диадема (царя или первосвященника).
+
+# Назорейства
+
+То есть: "во все дни, на которые он посвятил себя Богу".
+
+# Он свят для Господа
+
+"Он отделён для Господа" / он отделил себя для Бога.
diff --git a/num/06/09.md b/num/06/09.md
new file mode 100644
index 00000000..f5ed329d
--- /dev/null
+++ b/num/06/09.md
@@ -0,0 +1,19 @@
+# Если же вдруг кто-нибудь умрёт рядом, и он осквернит тем голову своего назорейства, то он должен остричь свою голову в день своего очищения, он должен остричь её в седьмой день
+
+וְכִֽי־יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְרֹ֑ו וְגִלַּ֤ח רֹאשֹׁו֙ בְּיֹ֣ום טָהֳרָתֹ֔ו בַּיֹּ֥ום הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ
+
+"Если же внезапно кто-то на самом деле умрет у него (рядом с ним) и он осквернит голову назорейства своего, пусть острижет голову его в жень осквернения его, на седьмой день пусть острижет её".
+
+פֶתַע: вдруг, внезапно; 2. нечаянно.
+
+פִתְאם: вдруг, внезапно, неожиданно.
+
+וְכִֽי־יָמ֨וּת מֵ֤ת: если кто реально умрет - двойное усиление мысли, то есть, 100% умрет.
+
+בְּפֶ֣תַע פִּתְאֹ֔ם: очень сильно неожиданно - двойное усиление мысли, то есть, очень очень неожиданно.
+
+# В седьмой день
+
+"в 7-ой день".
+
+«В день очищения его, в седьмой день». В Чис 19.11 читаем: «Кто прикоснется к мертвому телу какого-либо человека, нечист будет семь дней».
diff --git a/num/06/10.md b/num/06/10.md
new file mode 100644
index 00000000..beed94c9
--- /dev/null
+++ b/num/06/10.md
@@ -0,0 +1,13 @@
+# А в восьмой день должен принести двух горлиц или двух молодых голубей к священнику, к входу скинии собрания
+
+וּבַיֹּ֣ום הַשְּׁמִינִ֗י יָבִא֙ שְׁתֵּ֣י תֹרִ֔ים אֹ֥ו שְׁנֵ֖י בְּנֵ֣י יֹונָ֑ה אֶל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מֹועֵֽד
+
+"А в день восьмой пусть принесет двух горлиц или двух голубей к священнику, ко входу в скинию собрания".
+
+תוֹר: горлица, голубица.
+
+יוֹנה: голубь, голубица.
+
+# В восьмой день
+
+То есть: "в 8-й день". Ср. Лев. 5: 2-7, 15, 17, 18.
diff --git a/num/06/11.md b/num/06/11.md
new file mode 100644
index 00000000..41f7369a
--- /dev/null
+++ b/num/06/11.md
@@ -0,0 +1,7 @@
+# Одну из птиц священник принесёт в жертву за грех, а другую во всесожжение, очистит его от осквернения мёртвым телом и освятит в тот день его голову
+
+וְעָשָׂ֣ה הַכֹּהֵ֗ן אֶחָ֤ד לְחַטָּאת֙ וְאֶחָ֣ד לְעֹלָ֔ה וְכִפֶּ֣ר עָלָ֔יו מֵאֲשֶׁ֥ר חָטָ֖א עַל־הַנָּ֑פֶשׁ וְקִדַּ֥שׁ אֶת־רֹאשֹׁ֖ו בַּיֹּ֥ום הַהֽוּא׃
+
+"И сделает (принесет) священник одного (голубя) в жертву за грех, а одного в жертву всесожжения. И очистит его от осквернения душой (мертвой) и освятит голову его в день тот".
+
+Ср. Лев. 5: 2-7, 15, 17, 18.
diff --git a/num/06/12.md b/num/06/12.md
new file mode 100644
index 00000000..754d6f8a
--- /dev/null
+++ b/num/06/12.md
@@ -0,0 +1,19 @@
+# Он должен снова начать посвящённые Господу дни своего назорейства и принести однолетнего ягнёнка в жертву повинности. Прежние же дни пропали, потому что его назорейство осквернено
+
+וְהִזִּ֤יר לַֽיהוָה֙ אֶת־יְמֵ֣י נִזְרֹ֔ו וְהֵבִ֛יא כֶּ֥בֶשׂ בֶּן־שְׁנָתֹ֖ו לְאָשָׁ֑ם וְהַיָּמִ֤ים הָרִאשֹׁנִים֙ יִפְּל֔וּ כִּ֥י טָמֵ֖א נִזְרֹֽו
+
+"И (примет обет) назорейства Господу в день освящения и пойдет и принесет барашка однолетнего в жертву повинности. Прежние дни (те, что были исполнены им по обету до этого) сбрасываются, потому что назорейство его было осквернено".
+
+נזר: освящение, назорейство; 2. длинные волосы (знак посвящения, назорейства); 3. венец, диадема (царя или первосвященника).
+
+אָשָם: вина, повинность, жертва повинности.
+
+נפל: падать; 2. нападать; 3. выпадать, получаться, бросать, сбрасывать, низвергать, ниспровергать, наводить.
+
+# Должен... принести однолетнего ягнёнка в жертву повинности
+
+Человек должен был принести ягнёнка священнику для жертвоприношения. Можно уточнить: "должен... принести священнику однолетнего ягнёнка в жертву повинности".
+
+# Прежние же дни пропали, потому что его назорейство осквернено
+
+"Прежнее его посвящение уже недействительно, потому что он осквернил своё назарейство".
diff --git a/num/06/13.md b/num/06/13.md
new file mode 100644
index 00000000..a0ffa217
--- /dev/null
+++ b/num/06/13.md
@@ -0,0 +1,9 @@
+# Вот закон о назорее: когда закончатся дни его назорейства, его нужно привести к входу скинии собрания
+
+וְזֹ֥את תֹּורַ֖ת הַנָּזִ֑יר בְּיֹ֗ום מְלֹאת֙ יְמֵ֣י נִזְרֹ֔ו יָבִ֣יא אֹתֹ֔ו אֶל־פֶּ֖תַח אֹ֥הֶל מֹועֵֽד
+
+"Вот Тора (заповедь, инструкция) о назорействе в день исполнения (окончания срока обета) назорейства его. И приведут его к входу в скинию собрания".
+
+# Его нужно привести
+
+Здесь можно употребить действительный залог: "пусть кто-то его приведёт". Ср. Лев. 1:3-4.
diff --git a/num/06/14.md b/num/06/14.md
new file mode 100644
index 00000000..67e6c870
--- /dev/null
+++ b/num/06/14.md
@@ -0,0 +1,17 @@
+# Он принесёт в жертву Господу одного однолетнего ягнёнка без порока во всесожжение, одну однолетнюю овцу без порока в жертву за грех и одного барана без порока в мирную жертву
+
+הִקְרִ֣יב אֶת־קָרְבָּנֹ֣ו לַיהוָ֡ה כֶּבֶשׂ֩ בֶּן־שְׁנָתֹ֨ו תָמִ֤ים אֶחָד֙ לְעֹלָ֔ה וְכַבְשָׂ֨ה אַחַ֧ת בַּת־שְׁנָתָ֛הּ תְּמִימָ֖ה לְחַטָּ֑את וְאַֽיִל־אֶחָ֥ד תָּמִ֖ים לִשְׁלָמִֽים׃
+
+"И принесет он корбан его (приношение) Господу (в виде) однолетнего (евр: сына одного года) барашка, без порока. Одного в жертву всесожженя и одну овечку двухлетнюю (евр: дочь двух лет) без порока в жертву за грех. И одного барана без порока в мирную жертву".
+
+קָרְבָן: приношение, дар; 2. доставка.
+
+כִבְשָה: (молодая) овца, овечка.
+
+תָמִים: без порока, полный, целый; 2. совершенный, непорочный; 3. искренний, чистосердечный.
+
+אַיל: овен, баран.
+
+# Он принесёт в жертву Господу
+
+Назорей должен был привести животных к священнику, чтобы тот принёс их в жертву Господу. Можно уточнить: "Он должен представить свою жертву Господу через священника" или "Он должен отдать священнику жертву, чтобы тот представил её перед Господом". Ср. Лев. 1:3-4.
diff --git a/num/06/15.md b/num/06/15.md
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--- /dev/null
+++ b/num/06/15.md
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+# Корзину опресноков из пшеничной муки, хлебов, испечённых с елеем, пресных лепёшек, помазанных елеем, и при них хлебное приношение и возлияние
+
+וְסַ֣ל מַצֹּ֗ות סֹ֤לֶת חַלֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצֹּ֖ות מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וּמִנְחָתָ֖ם וְנִסְכֵּיהֶֽם
+
+"И корзину опресноков из лучшей пшеничной муки, лепешек, смешанных с елеем, пресных лепешек, помазанных елеем и жертву без крови (хлебное приношение и возличние их".
+
+וְסַ֣ל מַצֹּ֗ות: и корзина опресноков.
+
+סלֶת: (лучшая) пшеничная мука.
+
+נסֶךְ: возлияние.
+
+# Корзину опресноков из лучшей пшеничной муки
+
+Можно уточнить: "корзину бездрожжевого хлеба, испечённого из лучшей пшеничной муки".
+
+# Хлебов, испечённых с елеем
+
+То есть: "хлеба, испечённого с оливковым маслом".
+
+# И при них хлебное приношение и возлияние
+
+"При них" - то есть при всех вышеперечисленных жертвах, которые должен был принести назорей. Нередко хлебное приношение и возлияние должны быть принесены вместе с другими видами жертв. Можно уточнить: "вместе со всеми этими жертвами нужно принести хлебное приношение и возлияние".
diff --git a/num/06/16.md b/num/06/16.md
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+++ b/num/06/16.md
@@ -0,0 +1,13 @@
+# Священник представит это перед Господом и принесёт его жертву за грех и его всесожжение
+
+וְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהוָ֑ה וְעָשָׂ֥ה אֶת־חַטָּאתֹ֖ו וְאֶת־עֹלָתֹֽו
+
+"И принесет священник пред лицом Господа и сделает (принесет) жертву за грех и всесожжение".
+
+# Принесёт его жертву за грех и его всесожжение
+
+"Священник принесёт"; "его" - то есть "назорея".
+
+Когда исполнятся дни назорейства его, он должен был привести в скинию однолетнего агнца… во всесожжение однолетнюю агницу (овечку) в жертву за грех и овна без порока в жертву мирную. Всему этому сопутствовали хлебные приношения и возлияния (корзина опресноков из пшеничной муки, помазанных елеем (маслом) и хлебов, испеченных с елеем); без этого не могло произойти официального завершения назорейского посвящения.
+
+Жертва за грех предназначалась для очищения от невольных грехов, совершенных в период назорейства (сравните Лев. 5:1-6). Всесожжение символизировало полное подчинение себя Господу (сравните Лев. 1:10-13). А мирная жертва должна была свидетельствовать о том, что назорей и Господь пребывают в отношениях полной гармонии (сравните Лев. 3:6-11; 7:11-14).
diff --git a/num/06/17.md b/num/06/17.md
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--- /dev/null
+++ b/num/06/17.md
@@ -0,0 +1,15 @@
+# Барана принесёт в мирную жертву Господу с корзиной опресноков. Священник также совершит его хлебное приношение и его возлияние
+
+וְאֶת־הָאַ֜יִל יַעֲשֶׂ֨ה זֶ֤בַח שְׁלָמִים֙ לַֽיהוָ֔ה עַ֖ל סַ֣ל הַמַּצֹּ֑ות וְעָשָׂה֙ הַכֹּהֵ֔ן אֶת־מִנְחָתֹ֖ו וְאֶת־נִסְכֹּֽו
+
+"И барана сделает (принесет) в жертву мирную Господу, с корзиной опресноков. И сделает (принесет священник хлебное приношение (жертву без крови) и возличние".
+
+אַיל: овен, баран.
+
+# В мирную жертву
+
+То есть: "в качестве мирной жертвы"
+
+# Священник также совершит его хлебное приношение и его возлияние
+
+Можно уточнить: "Священник также совершит хлебное приношение и возлияние назорея для Господа".
diff --git a/num/06/18.md b/num/06/18.md
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--- /dev/null
+++ b/num/06/18.md
@@ -0,0 +1,13 @@
+# У входа скинии собрания назорей острижёт голову своего назорейства, возьмёт волосы с головы своего назорейства и положит на огонь, который под мирной жертвой
+
+וְגִלַּ֣ח הַנָּזִ֗יר פֶּ֛תַח אֹ֥הֶל מֹועֵ֖ד אֶת־רֹ֣אשׁ נִזְרֹ֑ו וְלָקַ֗ח אֶת־שְׂעַר֙ רֹ֣אשׁ נִזְרֹ֔ו וְנָתַן֙ עַל־הָאֵ֔שׁ אֲשֶׁר־תַּ֖חַת זֶ֥בַח הַשְּׁלָמִֽים׃
+
+"И острижет назорей у входа в скинию собрания голову обета назорейства, и положит волосы в огонь, который под мирной жертвой".
+
+שַעַר שֵעָר: волосы.
+
+# И острижёт голову своего назорейства
+
+"Назорейство" - это посвящение. То есть: "назорей острижёт волосы, которые свидетельствовали о том, что он посвятил себя Господу" .
+
+Затем назорею следовало остричь свои волосы и бросить их на огонь жертвенника под мирною жертвою. Возможно, этот акт - "принесения волос" - символизировал посвящение назореем всего его опыта - Господу. А для посвящающего он символизировал благословения Того, от Которого - все благословения. На завершающем этапе священник должен был принести в мирную жертву овна; затем, по возложении отборных частей его и хлебного приношения на руки назорею, - предложить мясо и хлеб Господу. Приношение потрясания означало, что все это являлось жертвой Господу и Его слуге-священнику. Так что пищу делили между собой священник и жертвователь (сравните Лев. 7:28-34). Лишь после этого мог назорей снова пить вино и, вероятно, делать какие-то другие вещи, запрещенные для него в период действия обета.
diff --git a/num/06/19.md b/num/06/19.md
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--- /dev/null
+++ b/num/06/19.md
@@ -0,0 +1,15 @@
+# Священник возьмёт сваренное плечо барана, один пресный пирог из корзины, одну пресную лепёшку и положит на руки назорею после того, как он острижёт голову своего назорейства
+
+לָקַ֨ח הַכֹּהֵ֜ן אֶת־הַזְּרֹ֣עַ בְּשֵׁלָה֮ מִן־הָאַיִל֒ וְֽחַלַּ֨ת מַצָּ֤ה אַחַת֙ מִן־הַסַּ֔ל וּרְקִ֥יק מַצָּ֖ה אֶחָ֑ד וְנָתַן֙ עַל־כַּפֵּ֣י הַנָּזִ֔יר אַחַ֖ר הִֽתְגַּלְּחֹ֥ו אֶת־נִזְרֹֽו׃
+
+"И возьмет священник сваренное плечо барана, и лепешку пресного хлеба одну из корзины, и хлеб пресный и положит в руку назорея после того как он острижет назорейство его".
+
+אֶת־הַזְּרֹ֣עַ בְּשֵׁלָה֮ מִן־הָאַיִל֒: плечо сваренное барана.
+
+# Сваренное плечо барана
+
+Имеется в виду, что священник должен был сварить плечо барана. Здесь можно употребить действительный залог: "плечо барана, которое он сварил".
+
+# Острижёт голову своего назорейства
+
+"Назорейство" - это посвящение. См. комментарии к 18 стиху.
diff --git a/num/06/20.md b/num/06/20.md
new file mode 100644
index 00000000..236dcb91
--- /dev/null
+++ b/num/06/20.md
@@ -0,0 +1,25 @@
+# Священник вознесёт это, потрясая перед Господом. Это святыня для священника, сверх грудины потрясания и сверх плеча возношения. После этого назорей может пить вино
+
+וְהֵנִיף֩ אֹותָ֨ם הַכֹּהֵ֥ן׀ תְּנוּפָה֮ לִפְנֵ֣י יְהוָה֒ קֹ֤דֶשׁ הוּא֙ לַכֹּהֵ֔ן עַ֚ל חֲזֵ֣ה הַתְּנוּפָ֔ה וְעַ֖ל שֹׁ֣וק הַתְּרוּמָ֑ה וְאַחַ֛ר יִשְׁתֶּ֥ה הַנָּזִ֖יר יָֽיִן׃
+
+"И потрясет все это священник потрясая перед лицом Господа, освящая его. Для священника это приношение потрясения, вместе с грудиной и вместе с голенью. Жертва потрясения это. После этого может пить дававший обет назорейства вино".
+
+נוף: потрясать или махать (рукой в знак угрозы).
+
+תְנוּפָה: потрясение, колебание.
+
+חָזה: грудь, грудинка.
+
+שוֹק: голень, нога.
+
+# Священник вознесёт это, потрясая перед Господом
+
+Сначала священник должен был дать жертву назорею, а потом взять её у него из рук и представить Господу. Можно пояснить: "потом священник должен взять жертву обратно и, размахивая ею, представить её Господу".
+
+# Сверх
+
+То есть: "вместе", "так же, как".
+
+# Грудины
+
+То есть: "вместе с грудиной, которую он должен трясти". См. комментарии к 18 стиху.
diff --git a/num/06/21.md b/num/06/21.md
new file mode 100644
index 00000000..ea84f03d
--- /dev/null
+++ b/num/06/21.md
@@ -0,0 +1,11 @@
+# Вот закон о назорее, который дал обет, и его жертва Господу за своё назорейство, кроме того, что позволит его достаток. По своему обету, который он даст, так и должен он делать, сверх узаконенного о его назорействе"
+
+זֹ֣את תֹּורַ֣ת הַנָּזִיר֮ אֲשֶׁ֣ר יִדֹּר֒ קָרְבָּנֹ֤ו לַֽיהוָה֙ עַל־נִזְרֹ֔ו מִלְּבַ֖ד אֲשֶׁר־תַּשִּׂ֣יג יָדֹ֑ו כְּפִ֤י נִדְרֹו֙ אֲשֶׁ֣ר יִדֹּ֔ר כֵּ֣ן יַעֲשֶׂ֔ה עַ֖ל תֹּורַ֥ת נִזְרֹֽו׃
+
+"Вот Тора (инструкции) для назорея, который дал обет, и приношение его Господу за назорейство его, кроме того, что позволяет достаток его, в соответствии с обетом его, который он дал. И что он должен сделать по Торе (инструкции) о назорействе".
+
+מִלְּבַד: сверх того.
+
+נשג: догонять, достигать, настигать, протягивать, касаться; евр. выражение "его рука достигла" обозн. он в состоянии, он способен, он имеет достаток.
+
+См. комментарии к 18 стиху.
diff --git a/num/06/22.md b/num/06/22.md
new file mode 100644
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--- /dev/null
+++ b/num/06/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/06/23.md b/num/06/23.md
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--- /dev/null
+++ b/num/06/23.md
@@ -0,0 +1,9 @@
+# Так благословляйте сыновей Израиля
+
+«Скажи Аарону и его сыновьям: "Так благословляйте сыновей Израиля и говорите им
+
+דַּבֵּ֤ר אֶֽל־אַהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָרֲכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמֹ֖ור לָהֶֽם
+
+"Скажи Аарону и сыновьям Израиля: так благословляйте сыновей Израиля, говоря им":
+
+Призывая милость Божию на народ, священник должен был следовать формуле благословения. Возможно, приводимые здесь чудные слова были только примером благословения - так же, как является образцом молитвы так называемая "Господня молитва"; цель, однако, ясна: в этих словах выражено желание Господа облечь Свой народ в имя Свое. Ибо имя Господа эквивалентно Ему Самому, так что слова благословения тождественны просьбе к Богу, чтобы жил среди Своего народа и исполнял нужды его. Лишь Он может благословлять Свой народ и хранить его на земле, милостиво взирая на него с небес и даруя ему мир.
diff --git a/num/06/24.md b/num/06/24.md
new file mode 100644
index 00000000..5d5b1a1d
--- /dev/null
+++ b/num/06/24.md
@@ -0,0 +1,9 @@
+# Пусть благословит тебя Господь и сохранит тебя!
+
+יְבָרֶכְךָ֥ יְהוָ֖ה וְיִשְׁמְרֶֽךָ׃
+
+"Пусть благословит тебя Господь и сохранит тебя".
+
+וְיִשְׁמְרֶֽךָ: сохранит тебя.
+
+См. комментарии к 27 стиху.
diff --git a/num/06/25.md b/num/06/25.md
new file mode 100644
index 00000000..f69f7c14
--- /dev/null
+++ b/num/06/25.md
@@ -0,0 +1,9 @@
+# Пусть Господь посмотрит Своим светлым лицом на тебя и помилует тебя!
+
+יָאֵ֨ר יְהוָ֧ה׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃
+
+"Пусть освятит Господь лицом Его тебя и помилует тебя".
+
+אור: рассветать, светлеть, просветляться. быть просвещённым, светить, (пр)освещать, сиять, разжигать.
+
+См. комментарии к 27 стиху.
diff --git a/num/06/26.md b/num/06/26.md
new file mode 100644
index 00000000..712a3671
--- /dev/null
+++ b/num/06/26.md
@@ -0,0 +1,13 @@
+# повернётся Своим лицом
+
+# Пусть Господь повернётся Своим лицом к тебе и даст тебе мир!"
+
+יִשָּׂ֨א יְהוָ֤ה׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֹֽום׃
+
+"И поднимет Господь лицо Его на тебя и даст тебе мир".
+
+נשא: поднимать.
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать, осаждать, насаждать, посадить, назначать, определять, направлять (глаза), наводить (болезни). ставить знак.
+
+См. комментарии к 27 стиху.
diff --git a/num/06/27.md b/num/06/27.md
new file mode 100644
index 00000000..6f6f2416
--- /dev/null
+++ b/num/06/27.md
@@ -0,0 +1,7 @@
+# Так пусть призывают Моё имя на общество Израиля, и Я благословлю их»
+
+וְשָׂמוּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרֲכֵֽם
+
+"И (так пусть) призывают имя Его на сыновей Израиля и Я благословлю их".
+
+Иудейское предание говорит, что эта формула благословения произносилась ежедневно, по окончании богослужений. Употребляется она и поныне в ритуале еврейского синагогального богослужения.
diff --git a/num/06/intro.md b/num/06/intro.md
new file mode 100644
index 00000000..2f2ece88
--- /dev/null
+++ b/num/06/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 6
+
+# Общие замечания
+
+## Важные концепции
+
+### Обет назорейства
+
+Обет назорейства был особым видом добровольного посвящения Богу. Мужчина или женщина давали этот обет на ограниченный период времени, в течение которого им запрещалось есть и пить все, что проходило стадию брожения, а также стричь волосы или брить бороду. В течение всего периода действия обета назореи должен был избегать любого соприкосновения с нечистотой (ст. 7). Если кто-либо внезапно умирал в присутствии человека, давшего обет назорейства, тому необходимо было совершить определенные жертвоприношения (ст. 10-12), остричь голову и вновь начать период назорейства (ст. 12). Иногда такой обет давался родителями от имени их детей (1 Цар. 1,11). 22-27 В словах Ааронова благословения выражено желание Господа облечь Свой народ в Свое имя, ибо имя Господне эквивалентно Ему Самому.
+
+## Ссылки:
+
+  * **[Числа 6:1 Замечания](./01.md)**
+
+**[](../07/intro.md)**
diff --git a/num/07/01.md b/num/07/01.md
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+++ b/num/07/01.md
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+# Когда Моисей поставил скинию, помазал её, освятил её и все её принадлежности, и жертвенник и все принадлежности его, и помазал их, и освятил их
+
+וַיְהִ֡י בְּיֹום֩ כַּלֹּ֨ות מֹשֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹתֹ֜ו וַיְקַדֵּ֤שׁ אֹתֹו֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כָּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם׃
+
+"И было, когда закончил Моисей, поставил скинию и помазал её, и освятил её и все принадлежности её, и жертвенник и все принадлежности его, и помазал их, и освятил их."
+
+כלה: совершаться, заканчиваться, кончаться.
+
+קום: ставить, устанавливать, утверждать, выполнять, назначать, укреплять, восстанавливать.
+
+Эта глава ретроспективно обращается к событиям, происшедшим на месяц ранее, когда скиния только-только была собрана и освящена. Готовясь к переходу из Синая к Обетованной земле, вожди племен предложили Господу в дар шесть крытых повозок и двенадцать волов.
+
+# Когда Моисей поставил скинию
+
+"Когда Моисей закончил строительство скинии".
diff --git a/num/07/02.md b/num/07/02.md
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+# Тогда пришли начальники Израиля, главы их семейств, начальники колен, поставленные над переписью
+
+וַיַּקְרִ֨יבוּ֙ נְשִׂיאֵ֣י יִשְׂרָאֵ֔ל רָאשֵׁ֖י בֵּ֣ית אֲבֹתָ֑ם הֵ֚ם נְשִׂיאֵ֣י הַמַּטֹּ֔ת הֵ֥ם הָעֹמְדִ֖ים עַל־הַפְּקֻדִֽים׃
+
+"И пришли начальники Израиля, главы семейств отцов их, они начальники колен, они были поставлены исчислять."
+
+עמד: стоять, вставать, останавливаться, оставаться; становить, устанавливать, восстанавливать. быть поставленным, стоять.
+
+Кто представил приношения: начальники Израилевы, главы семейств их (ст. 2). Отметьте: кто среди прочих отличается властью и достоинствами, тот должен идти впереди других и прилагать усилия, чтобы опережать их во всем, что хорошо.
+
+# Начальники Израиля, главы их семейств
+
+В этих двух выражениях сообщается одно и то же. Альтернативный перевод: "начальники Израиля, которые также были главами своих родов".
+
+# Начальники колен
+
+"Начальники поколений".
+
+# Поставленные над переписью
+
+Вместо абстрактного существительного "перепись" можно употребить глагол "считать": "помогавшие Моисею и Аарону считать народ".
diff --git a/num/07/03.md b/num/07/03.md
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+# И принесли своё приношение перед Господом: шесть крытых повозок и двенадцать волов, по одной повозке от двух начальников и по одному волу от каждого. И принесли это к скинии.
+
+וַיָּבִ֨יאוּ אֶת־קָרְבָּנָ֜ם לִפְנֵ֣י יְהוָ֗ה שֵׁשׁ־עֶגְלֹ֥ת צָב֙ וּשְׁנֵ֣י עָשָׂ֣ר בָּקָ֔ר עֲגָלָ֛ה עַל־שְׁנֵ֥י הַנְּשִׂאִ֖ים וְשֹׁ֣ור לְאֶחָ֑ד וַיַּקְרִ֥יבוּ אֹותָ֖ם לִפְנֵ֥י הַמִּשְׁכָּֽן׃
+
+"И принесли приношение свое перед Господом, шесть повозок крытых, и два и десять быков, повозку от двух начальников и по быку от каждого, и принесли это перед скинией."
+
+בוא: вводить, вносить, приводить, приносить.
+
+Что представляло собой это приношение: шесть крытых повозок, в каждую из которых была запряжена пара волов, чтобы тянуть ее (ст. 3). Несомненно, что содержимое этих повозок подходило для использования в качестве принадлежностей скинии и было наилучшего качества подобно повозкам, которые использовали великие цари, отправляясь процессией. Некоторые считают, что Бог через Моисея намекнул им, что они должны принести, или, возможно, после размышлений они решили представить это приношение.
+
+# И принесли своё приношение перед Господом... И принесли это к скинии
+
+То есть начальники Израиля принесли своё приношение Господу к скинии собрания. Эти два выражения можно объединить и уточнить: "Они принесли свои приношения Господу и оставили их возле скинии".
+
+# Шесть крытых повозок и двенадцать волов
+
+"6 крытых повозок и 12 волов".
diff --git a/num/07/04.md b/num/07/04.md
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@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/07/05.md b/num/07/05.md
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+++ b/num/07/05.md
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+# «Примите это от них и будет это использоваться для работ при скинии собрания. Отдай это левитам согласно роду их службы».
+
+קַ֚ח מֵֽאִתָּ֔ם וְהָי֕וּ לַעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֣הֶל מֹועֵ֑ד וְנָתַתָּ֤ה אֹותָם֙ אֶל־הַלְוִיִּ֔ם אִ֖ישׁ כְּפִ֥י עֲבֹדָתֹֽו׃
+
+"Возьми от них, это будет для служебных работ при скинии собрания, и отдай это левитам, каждому по мере службы его."
+
+לקח: брать; 2. забирать, завладевать, захватывать.
+
+עֲבוֹדָה: служба, работа.
+
+Да будет это, сказал Господь, в распоряжении у левитов, в помощь им при переносе скинии и ее содержимого (стихи 4-5).
+
+# Отдай это левитам согласно роду их службы
+
+"Отдай это левитам, которым требуются в работе волы и повозки".
diff --git a/num/07/06.md b/num/07/06.md
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+++ b/num/07/06.md
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+# Моисей взял повозки и волов и отдал их левитам
+
+וַיִּקַּ֣ח מֹשֶׁ֔ה אֶת־הָעֲגָלֹ֖ת וְאֶת־הַבָּקָ֑ר וַיִּתֵּ֥ן אֹותָ֖ם אֶל־הַלְוִיִּֽם׃
+
+"И взял Моисей повозки и быков и отдал их левитам" נתן: давать, преподносить, позволять, предавать, приносить.
diff --git a/num/07/07.md b/num/07/07.md
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--- /dev/null
+++ b/num/07/07.md
@@ -0,0 +1,17 @@
+# Две повозки и четырёх волов отдал сыновьям Гирсона по роду их служб
+
+אֵ֣ת׀ שְׁתֵּ֣י הָעֲגָלֹ֗ת וְאֵת֙ אַרְבַּ֣עַת הַבָּקָ֔ר נָתַ֖ן לִבְנֵ֣י גֵרְשֹׁ֑ון כְּפִ֖י עֲבֹדָתָֽם׃
+
+"Две повозки и четыре быка отдал сыновьям Гирсона по мере служб их."
+
+פֶה: пим (мера веса в 7.5 гр., равная 2/3 сикля. Раньше значение этого слова было неизвестно, но недавно археологи нашли несколько гирек с надписью „пим".
+
+И затем Моисей следующим образом распределил повозки и волов: две повозки и четыре вола отданы сынам Гирсоновым (стих 7).
+
+# Гирсон
+
+См. [Числа 3:17](../03/17.md).
+
+# По роду их служб
+
+"Потому что им нужны были волы и повозки для работы".
diff --git a/num/07/08.md b/num/07/08.md
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--- /dev/null
+++ b/num/07/08.md
@@ -0,0 +1,21 @@
+# И четыре повозки и восемь волов отдал сыновьям Мерарии по роду их служб под надзором Ифамара, сына священника Аарона
+
+וְאֵ֣ת׀ אַרְבַּ֣ע הָעֲגָלֹ֗ת וְאֵת֙ שְׁמֹנַ֣ת הַבָּקָ֔ר נָתַ֖ן לִבְנֵ֣י מְרָרִ֑י כְּפִי֙ עֲבֹ֣דָתָ֔ם בְּיַד֙ אִֽיתָמָ֔ר בֶּֽן־אַהֲרֹ֖ן הַכֹּהֵֽן׃
+
+"И четыре повозки и восемь быков отдал сыновьям Мерарии по мере службы их под рукой Ифамара, сына Аарона священника."
+
+יד: рука.
+
+Четыре повозки и восемь волов – сынам Мерариным (стих 8). Сыны Мерарины нуждались в большем числе повозок и волов, чем сыны Гирсоновы, потому что им приходилось переносить тяжелые деревянные и металлические части скинии (сравните Чис. 4:31-32).
+
+# Мерари
+
+См. [Числа 3:17](../03/17.md).
+
+# Под надзором Ифамара, сына священника Аарона
+
+"Чьими работами руководил Ифамар, сын священника Аарона".
+
+# Ифамар
+
+Это мужское имя. См. [Числа 1:2](../01/02.md).
diff --git a/num/07/09.md b/num/07/09.md
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+++ b/num/07/09.md
@@ -0,0 +1,23 @@
+# А сыновьям Каафы не дал, потому что их служба — носить святилище. Они должны носить его на плечах.
+
+וְלִבְנֵ֥י קְהָ֖ת לֹ֣א נָתָ֑ן כִּֽי־עֲבֹדַ֤ת הַקֹּ֨דֶשׁ֙ עֲלֵהֶ֔ם בַּכָּתֵ֖ף יִשָּֽׂאוּ׃
+
+"А сыновьям Каафы не дал, потому что служба святилище на пленах носить."
+
+קדֶש: святость; 2. святыня, святое, священное; 3. святилище.
+
+כָתֵף, плечо. נשא: поднимать; 2. нести.
+
+Сыны же Каафовы не получили ничего (стих 9), потому что им полагалось носить священные предметы на плечах (сравните 4:15). В великую печаль повергнет позднее царя Давида и его слуг их первая неудавшаяся попытка перенести ковчег из дома Аминадава в Иерусалим (2Цар. 6:3; сравните 2Цар. 6:7-8).
+
+# Не дал
+
+Не дал волов и повозок.
+
+# Каафа
+
+См., как данное имя переведено в [Числа 3:17](../03/17.md).
+
+# Носить святилище
+
+Можно уточнить: "носить вещи, используемые в Божьей скинии".
diff --git a/num/07/10.md b/num/07/10.md
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+++ b/num/07/10.md
@@ -0,0 +1,15 @@
+# Начальники принесли жертвы освящения жертвенника, в день его помазания, и поставили начальники своё приношение перед жертвенником.
+
+וַיַּקְרִ֣יבוּ הַנְּשִׂאִ֗ים אֵ֚ת חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ בְּיֹ֖ום הִמָּשַׁ֣ח אֹתֹ֑ו וַיַּקְרִ֧יבוּ הַנְּשִׂיאִ֛ם אֶת־קָרְבָּנָ֖ם לִפְנֵ֥י הַמִּזְבֵּֽחַ׃
+
+"И принесли начальники посвящение на жертвенник в день помазания его, и принесли начальники приношение свое перед жертвенником."
+
+קרב: приводить, приближать, приносить.
+
+חֲנכָה: посвящение, торжественное открытие.
+
+Каждый из 12 племенных вождей (сравните 1:5-15) принес свои жертвы для освящения жертвенника.
+
+# Поставили начальники своё приношение
+
+"Поставили начальники свои дары".
diff --git a/num/07/11.md b/num/07/11.md
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--- /dev/null
+++ b/num/07/11.md
@@ -0,0 +1,13 @@
+# Господь сказал Моисею: «Пусть каждый день один из начальников приносит своё приношение для освящения жертвенника».
+
+וַיֹּ֥אמֶר יְהוָ֖ה אֶל־מֹשֶׁ֑ה נָשִׂ֨יא אֶחָ֜ד לַיֹּ֗ום נָשִׂ֤יא אֶחָד֙ לַיֹּ֔ום יַקְרִ֨יבוּ֙ אֶת־קָרְבָּנָ֔ם לַחֲנֻכַּ֖ת הַמִּזְבֵּֽחַ׃
+
+"И сказал Господь Моисею: начальник один в день, начальник один в день пусть приносит приношение их для посвящения (посвящения) жертвенника."
+
+חֲנכָה: посвящение, торжественное открытие. В Септуагинте: εγκαινισμον - обновление.
+
+Словом «начальник» (вождь) переводится евр. слово, означающее «стоящий высоко».
+
+# Пусть каждый день один из начальников приносит своё приношение
+
+"Ежедневно один из начальников должен приносить своё приношение".
diff --git a/num/07/12.md b/num/07/12.md
new file mode 100644
index 00000000..91d1334c
--- /dev/null
+++ b/num/07/12.md
@@ -0,0 +1,17 @@
+# В первый день принёс своё приношение Наассон, сын Аминадава, от колена Иуды.
+
+וַיְהִ֗י הַמַּקְרִ֛יב בַּיֹּ֥ום הָרִאשֹׁ֖ון אֶת־קָרְבָּנֹ֑ו נַחְשֹׁ֥ון בֶּן־עַמִּינָדָ֖ב לְמַטֵּ֥ה יְהוּדָֽה׃
+
+"И было, принес в день первый приношение свое Наассон,сын Аминадава, от колена Иуды."
+
+קרב: приводить, приближать, приносить.
+
+Первым принес свои дары Наассон, начальник колена Иудина.
+
+# В первый день
+
+"В 1-й день".
+
+# Наассон, сын Аминадава
+
+Это мужские имена. См. [Числа 1:7](../01/07.md).
diff --git a/num/07/13.md b/num/07/13.md
new file mode 100644
index 00000000..5e24f846
--- /dev/null
+++ b/num/07/13.md
@@ -0,0 +1,27 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+וְקָרְבָּנֹ֞ו קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלֹשִׁ֣ים וּמֵאָה֮ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם׀ מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה׃
+
+"И приношение его: блюдо серебряное одно тридцать и сто (сиклей) вес, чаша одна серебряная в семьдесят сиклей, сикля священного, обе наполненные пшеничной мукой, смешанной с елеем, в приношение (хлебное)."
+
+קָרְבָן: приношение, дар.
+
+מִזְרָק: чаша или блюдо (для окропления), кропильница.
+
+Его вклад, помимо повозок и волов (7:3), состоял из серебряного блюда весом сто тридцать сиклей (стоимостью примерно 260 дол., из расчета 5 дол. за унцию), серебряной чаши в семьдесят сиклей (стоимостью примерно 140 дол.); и блюдо и чаша были наполнены мукою и елеем; кроме того, он принес золотую кадильницу в десять сиклей (стоившую 1800 долларов, из расчета 450 дол. за унцию), полную благовония.
+
+# Одно серебряное блюдо весом в сто тридцать шекелей
+
+"Одно серебряное блюдо весом в 130 шекелей". Вместо древней меры веса можно употребить современную: "одно серебряное блюдо весом в полтора килограмма" или "весом 1 килограмм 430 грамм".
+
+# Одна серебряная чаша в семьдесят шекелей
+
+"Одна серебряная чаша в 70 шекелей". Здесь также можно употребить современную меру веса: "одна серебряная чаша, весящая 770 грамм" или "одна серебряная чаша, весящая 8/10 килограмма".
+
+# По священному шекелю
+
+В Израиле существовали разные шекели. Священный шекель, о котором здесь говорится, использовался в скинии собрания. Если в своём переводе вы употребили современные меры веса, тогда это выражение следует перевести так: "соответствующий мере веса, используемой во святилище".
+
+# Наполненные пшеничной мукой, смешанной с елеем
+
+Здесь можно употребить действительный залог: "наполненные пшеничной мукой, которую он смешал с елеем".
diff --git a/num/07/14.md b/num/07/14.md
new file mode 100644
index 00000000..511a9891
--- /dev/null
+++ b/num/07/14.md
@@ -0,0 +1,13 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+כַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת׃ "Кадильницу одну десяти золотых, наколенную курением."
+
+מָלֵא: полный, исполненный, наполненный.
+
+קְטרֶת: каждение, курение, фимиам.
+
+См. толкование на стих 13.
+
+# Одна золотая кадильница в десять шекелей
+
+При необходимости можно использовать современную меру веса: "одна золотая кадильница, весящая 1/10 килограмма" или "одна золотая кадильница в 110 грамм".
diff --git a/num/07/15.md b/num/07/15.md
new file mode 100644
index 00000000..0d036b85
--- /dev/null
+++ b/num/07/15.md
@@ -0,0 +1,9 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+פַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָתֹ֖ו לְעֹלָֽה׃
+
+"Тельца одного из быков, барана одного, агнца однолетнего во всесожжение."
+
+עוֹלָה: всесожжение, жертва всесожжения.
+
+Наассон привел также молодого тельца, овна, однолетнего агнца во всесожжение, козла в жертву за грех, и двух волов, пять овнов, пять козлов, пять однолетних агнцев – в жертву мирную.
diff --git a/num/07/16.md b/num/07/16.md
new file mode 100644
index 00000000..79e6f6ef
--- /dev/null
+++ b/num/07/16.md
@@ -0,0 +1,5 @@
+# Один козёл — в жертву за грех
+
+שְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת׃
+"Козла от коз одного в жертву за грех." חַטָּאָה: жертва за грех.
+См. толкование на стих 15.
diff --git a/num/07/17.md b/num/07/17.md
new file mode 100644
index 00000000..1196e5ed
--- /dev/null
+++ b/num/07/17.md
@@ -0,0 +1,23 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Наассона, сына Аминадава.
+
+וּלְזֶ֣בַח הַשְּׁלָמִים֮ בָּקָ֣ר שְׁנַיִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתּוּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן נַחְשֹׁ֖ון בֶּן־עַמִּינָדָֽב׃
+
+"И в жертву мирную быка два, баранов пять, козлов пять, агнцев однолетних пять, это приношение Наассона, сына Аминадава."
+
+זבַח: (заколаемая) жертва, жертвоприношение.
+
+שֶלֶם: мирная (жертва), (жертва) благодарения.
+
+См. толкование на стих 15.
+
+# Однолетних
+
+"Которым было по одному году".
+
+# Вот приношение Наассона, сына Аминадава
+
+"Вот, что принёс Наассон, сын Аминадава"
+
+# Наассон, сын Аминадава
+
+Это мужские имена. См. [Numbers 1:7](../01/07.md).
diff --git a/num/07/18.md b/num/07/18.md
new file mode 100644
index 00000000..33187e68
--- /dev/null
+++ b/num/07/18.md
@@ -0,0 +1,17 @@
+# Во второй день принёс Нафанаил, сын Цуара, начальник Иссахара.
+
+בַּיֹּום֙ הַשֵּׁנִ֔י הִקְרִ֖יב נְתַנְאֵ֣ל בֶּן־צוּעָ֑ר נְשִׂ֖יא יִשָּׂשכָֽר׃
+
+"В день второй принес Нафанаил, сын Цуара, начальник Иссахара."
+
+קרב: приводить, приближать, приносить.
+
+Остальные вожди племен (каждый день приходил один из них) принесли аналогичные дары.
+
+# Во второй день
+
+"во 2-й день".
+
+# Нафанаил, сын Цуара
+
+Это мужские имена. См. [Числа 1:8](../01/08.md).
diff --git a/num/07/19.md b/num/07/19.md
new file mode 100644
index 00000000..6b278586
--- /dev/null
+++ b/num/07/19.md
@@ -0,0 +1,17 @@
+# Он принёс от себя приношение: одно серебряное блюдо весом в сто тридцать шекелей, одну серебряную чашу в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
+
+См. толкование на стих 13. Это, следовательно, происходило на протяжении 12 дней, и, скорее всего, началось в 1-ый день первого месяца на второй год после начала исхода (Исх. 40:17), и завершилось в 12-ый день первого месяца. Порядок прихода вождей с их дарами в точности соответствовал порядку расположения племен вокруг скинии (сравните Чис. 2:3-31).
+
+# Одно серебряное блюдо весом в сто тридцать шекелей
+
+"Одно серебряное блюдо весом в 130 шекелей". Вместо древней меры веса можно употребить современную: "одно серебряное блюдо весом в полтора килограмма" или "весом 1 килограмм 430 грамм". См. [Числа 7:13](../07/13.md).
+
+# Одна серебряная чаша в семьдесят шекелей
+
+"Одна серебряная чаша в 70 шекелей". Здесь также можно употребить современную меру веса: "одна серебряная чаша, весящая 770 грамм" или "одна серебряная чаша, весящая 8/10 килограмма". См. [Числа 7:13](../07/13.md) .
+
+# По священному шекелю
+
+В Израиле существовали разные шекели. Священный шекель, о котором здесь говорится, использовался в скинии собрания. Если в своём переводе вы употребили современные меры веса, тогда это выражение следует перевести так: "соответствующий мере веса, используемой во святилище".
diff --git a/num/07/20.md b/num/07/20.md
new file mode 100644
index 00000000..64a4b3a0
--- /dev/null
+++ b/num/07/20.md
@@ -0,0 +1,7 @@
+# Одну золотую кадильницу в десять шекелей, наполненную курением
+
+См. разбор 14 стиха.
+
+# Одну золотую кадильницу в десять шекелей
+
+При необходимости можно использовать современную меру веса: "одну золотую кадильницу, весящую 1/10 килограмма" или "одну золотую кадильницу в 110 грамм". См. [Числа 7:14](../07/14.md).
diff --git a/num/07/21.md b/num/07/21.md
new file mode 100644
index 00000000..e90b9dbb
--- /dev/null
+++ b/num/07/21.md
@@ -0,0 +1,3 @@
+# Одного быка, одного барана, одного однолетнего ягнёнка — во всесожжение
+
+См. разбор 15 стиха.
diff --git a/num/07/22.md b/num/07/22.md
new file mode 100644
index 00000000..d10d4b2d
--- /dev/null
+++ b/num/07/22.md
@@ -0,0 +1,3 @@
+# Одного козла — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/23.md b/num/07/23.md
new file mode 100644
index 00000000..d0a5d4d7
--- /dev/null
+++ b/num/07/23.md
@@ -0,0 +1,15 @@
+# И в мирную жертву — двух быков, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Нафанаила, сына Цуара.
+
+См. разбор к 17 стиху.
+
+# Однолетних
+
+"Которым было по одному году".
+
+# Вот приношение Нафанаила, сына Цуара
+
+"Вот, что принёс Нафанаил, сын Цуара".
+
+# Вот приношение Нафанаил, сын Цуара
+
+Это мужские имена. См. [Числа 1:8](../01/08.md).
diff --git a/num/07/24.md b/num/07/24.md
new file mode 100644
index 00000000..787ce3e1
--- /dev/null
+++ b/num/07/24.md
@@ -0,0 +1,15 @@
+# В третий день принёс начальник сыновей Завулона Елиав, сын Хелона.
+
+בַּיֹּום֙ הַשְּׁלִישִׁ֔י נָשִׂ֖יא לִבְנֵ֣י זְבוּלֻ֑ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן׃
+
+"(В) день третий начальник сыновей Завулона Елиав, сын Хелона."
+
+נשִיא: князь, вождь, начальник, властитель, глава.
+
+# В третий день
+
+"В 3-й день".
+
+# Елиав, сын Хелона
+
+См. [Числа 1:9](../01/09.md).
diff --git a/num/07/25.md b/num/07/25.md
new file mode 100644
index 00000000..14ab7e86
--- /dev/null
+++ b/num/07/25.md
@@ -0,0 +1,19 @@
+# Его приношением было: одно серебряное блюдо, весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
+
+# Одно серебряное блюдо весом в сто тридцать шекелей
+
+"Одно серебряное блюдо весом в 130 шекелей". Вместо древней меры веса можно употребить современную: "одно серебряное блюдо весом в полтора килограмма" или "весом 1 килограмм 430 грамм". См. [Числа 7:13](../07/13.md).
+
+# Одна серебряная чаша в семьдесят шекелей
+
+"Одна серебряная чаша в 70 шекелей". Здесь также можно употребить современную меру веса: "одна серебряная чаша, весящая 770 грамм" или "одна серебряная чаша, весящая 8/10 килограмма". См. [Числа 7:13](../07/13.md).
+
+# По священному шекелю
+
+В Израиле существовали разные шекели. Священный шекель, о котором здесь говорится, использовался в скинии собрания. Если в своём переводе вы употребили современные меры веса, тогда это выражение следует перевести так: "соответствующий мере веса, используемой во святилище". См. [Числа 7:13](../07/13.md).
+
+# Наполненные пшеничной мукой, смешанной с елеем
+
+Здесь можно употребить действиетльный залог: "наполненные пшеничной мукой, которую он смешал с елеем".
diff --git a/num/07/26.md b/num/07/26.md
new file mode 100644
index 00000000..111868cf
--- /dev/null
+++ b/num/07/26.md
@@ -0,0 +1,7 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор 14 стиха.
+
+# Одну золотую кадильницу в десять шекелей
+
+При необходимости можно использовать современную меру веса: "одну золотую кадильницу, весящую 1/10 килограмма" или "одну золотую кадильницу в 110 грамм". См. [Числа 7:14](../07/14.md).
diff --git a/num/07/27.md b/num/07/27.md
new file mode 100644
index 00000000..aa0510c8
--- /dev/null
+++ b/num/07/27.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор 15 стиха.
diff --git a/num/07/28.md b/num/07/28.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/28.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/29.md b/num/07/29.md
new file mode 100644
index 00000000..3af0e876
--- /dev/null
+++ b/num/07/29.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Елиава, сына Хелона.
+
+См. разбор к 17 стиху.
diff --git a/num/07/30.md b/num/07/30.md
new file mode 100644
index 00000000..a15ea052
--- /dev/null
+++ b/num/07/30.md
@@ -0,0 +1,5 @@
+# В четвёртый день принёс начальник сыновей Рувима Елицур, сын Шедеура.
+
+בַּיֹּום֙ הָרְבִיעִ֔י נָשִׂ֖יא לִבְנֵ֣י רְאוּבֵ֑ן אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר׃
+
+"(В) день четвертый начальник сыновей Рувима Елицур, сын Шедеура."
diff --git a/num/07/31.md b/num/07/31.md
new file mode 100644
index 00000000..b6259c03
--- /dev/null
+++ b/num/07/31.md
@@ -0,0 +1,3 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
diff --git a/num/07/32.md b/num/07/32.md
new file mode 100644
index 00000000..111868cf
--- /dev/null
+++ b/num/07/32.md
@@ -0,0 +1,7 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор 14 стиха.
+
+# Одну золотую кадильницу в десять шекелей
+
+При необходимости можно использовать современную меру веса: "одну золотую кадильницу, весящую 1/10 килограмма" или "одну золотую кадильницу в 110 грамм". См. [Числа 7:14](../07/14.md).
diff --git a/num/07/33.md b/num/07/33.md
new file mode 100644
index 00000000..aa0510c8
--- /dev/null
+++ b/num/07/33.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор 15 стиха.
diff --git a/num/07/34.md b/num/07/34.md
new file mode 100644
index 00000000..e29c2c29
--- /dev/null
+++ b/num/07/34.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор 16 стиха.
diff --git a/num/07/35.md b/num/07/35.md
new file mode 100644
index 00000000..1312813f
--- /dev/null
+++ b/num/07/35.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Елицура, сына Шедеура.
+
+См. разбор 17 стиха.
diff --git a/num/07/36.md b/num/07/36.md
new file mode 100644
index 00000000..22e8eca9
--- /dev/null
+++ b/num/07/36.md
@@ -0,0 +1,5 @@
+# В пятый день принёс начальник сыновей Симеона Шелумиил, сын Цуришаддая.
+
+בַּיֹּום֙ הַחֲמִישִׁ֔י נָשִׂ֖יא לִבְנֵ֣י שִׁמְעֹ֑ון שְׁלֻֽמִיאֵ֖ל בֶּן־צוּרִֽישַׁדָּֽי׃
+
+"(В) день пятый начальник сыновей Семеона Шелумиил, сын Цуришаддая."
diff --git a/num/07/37.md b/num/07/37.md
new file mode 100644
index 00000000..b6259c03
--- /dev/null
+++ b/num/07/37.md
@@ -0,0 +1,3 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
diff --git a/num/07/38.md b/num/07/38.md
new file mode 100644
index 00000000..e973a7af
--- /dev/null
+++ b/num/07/38.md
@@ -0,0 +1,3 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
diff --git a/num/07/39.md b/num/07/39.md
new file mode 100644
index 00000000..3a246017
--- /dev/null
+++ b/num/07/39.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/40.md b/num/07/40.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/40.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/41.md b/num/07/41.md
new file mode 100644
index 00000000..c3e69192
--- /dev/null
+++ b/num/07/41.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Шелумиила, сына Цуришаддая.
+
+См. разбор к 17 стиху.
diff --git a/num/07/42.md b/num/07/42.md
new file mode 100644
index 00000000..10292d23
--- /dev/null
+++ b/num/07/42.md
@@ -0,0 +1,9 @@
+# В шестой день принёс начальник сыновей Гада Елиасаф, сын Регуила.
+
+בַּיֹּום֙ הַשִּׁשִּׁ֔י נָשִׂ֖יא לִבְנֵ֣י גָ֑ד אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל׃
+
+"(В) день шестой начальник сыновей Гада Елиасаф, сын Регуила."
+
+# Елиасаф, сын Регуила
+
+См. [Числа 1:14](../01/14.md).
diff --git a/num/07/43.md b/num/07/43.md
new file mode 100644
index 00000000..156d6aba
--- /dev/null
+++ b/num/07/43.md
@@ -0,0 +1,19 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
+
+# Одно серебряное блюдо весом в сто тридцать шекелей
+
+"Одно серебряное блюдо весом в 130 шекелей". Вместо древней меры веса можно употребить современную: "одно серебряное блюдо весом в полтора килограмма" или "весом 1 килограмм 430 грамм". См. [Числа 7:13](../07/13.md).
+
+# Одна серебряная чаша в семьдесят шекелей
+
+"Одна серебряная чаша в 70 шекелей". Здесь также можно употребить современную меру веса: "одна серебряная чаша, весящая 770 грамм" или "одна серебряная чаша, весящая 8/10 килограмма". См. [Числа 7:13](../07/13.md).
+
+# По священному шекелю
+
+В Израиле существовали разные шекели. Священный шекель, о котором здесь говорится, использовался в скинии собрания. Если в своём переводе вы употребили современные меры веса, тогда это выражение следует перевести так: "соответствующий мере веса, используемой во святилище". См. [Числа 7:13](../07/13.md).
+
+# Наполненные пшеничной мукой, смешанной с елеем
+
+Здесь можно употребить действительный залог: "наполненные пшеничной мукой, которую он смешал с елеем".
diff --git a/num/07/44.md b/num/07/44.md
new file mode 100644
index 00000000..d76baa52
--- /dev/null
+++ b/num/07/44.md
@@ -0,0 +1,7 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
+
+# Одну золотую кадильницу в десять шекелей
+
+При необходимости можно использовать современную меру веса: "одну золотую кадильницу, весящую 1/10 килограмма" или "одну золотую кадильницу в 110 грамм". См. [Числа 7:14](../07/14.md).
diff --git a/num/07/45.md b/num/07/45.md
new file mode 100644
index 00000000..3a246017
--- /dev/null
+++ b/num/07/45.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/46.md b/num/07/46.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/46.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/47.md b/num/07/47.md
new file mode 100644
index 00000000..f8a2f1c8
--- /dev/null
+++ b/num/07/47.md
@@ -0,0 +1,15 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Елиасафа, сына Регуила.
+
+См. разбор к 17 стиху.
+
+# Однолетних
+
+"Которым было по одному году".
+
+# Вот приношение Елиасафа, сына Регуила
+
+"Вот, что принёс Елиасаф, сына Регуила".
+
+# Елиасаф, сына Регуила
+
+Это мужские имена. См. [Числа 1:14](../01/14.md).
diff --git a/num/07/48.md b/num/07/48.md
new file mode 100644
index 00000000..547f3e76
--- /dev/null
+++ b/num/07/48.md
@@ -0,0 +1,13 @@
+# В седьмой день принёс начальник сыновей Ефрема Елишама, сын Аммиуда.
+
+בַּיֹּום֙ הַשְּׁבִיעִ֔י נָשִׂ֖יא לִבְנֵ֣י אֶפְרָ֑יִם אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד׃
+
+"(В) день седьмой начальник сыновей Ефрема Елишама, сын Аммиуда."
+
+# В седьмой день
+
+"В 7-й день".
+
+# Елишама, сын Аммиуда
+
+См. [Числа 1:10](../01/10.md).
diff --git a/num/07/49.md b/num/07/49.md
new file mode 100644
index 00000000..b6259c03
--- /dev/null
+++ b/num/07/49.md
@@ -0,0 +1,3 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
diff --git a/num/07/50.md b/num/07/50.md
new file mode 100644
index 00000000..e973a7af
--- /dev/null
+++ b/num/07/50.md
@@ -0,0 +1,3 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
diff --git a/num/07/51.md b/num/07/51.md
new file mode 100644
index 00000000..3a246017
--- /dev/null
+++ b/num/07/51.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/52.md b/num/07/52.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/52.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/53.md b/num/07/53.md
new file mode 100644
index 00000000..3531e8f0
--- /dev/null
+++ b/num/07/53.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Елишамы, сына Аммиуда.
+
+См. разбор к 17 стиху.
diff --git a/num/07/54.md b/num/07/54.md
new file mode 100644
index 00000000..74fd29d5
--- /dev/null
+++ b/num/07/54.md
@@ -0,0 +1,9 @@
+# В восьмой день принёс начальник сыновей Манассии Гамалиил, сын Педацура.
+
+בַּיֹּום֙ הַשְּׁמִינִ֔י נָשִׂ֖יא לִבְנֵ֣י מְנַשֶּׁ֑ה גַּמְלִיאֵ֖ל בֶּן־פְּדָה־צֽוּר׃
+
+"(В) день восьмой начальник сыновей Манассии Гамалиил, сын Педацура."
+
+# Гамалиил, сын Педацура
+
+См. [Числа 1:10](../01/10.md).
diff --git a/num/07/55.md b/num/07/55.md
new file mode 100644
index 00000000..b6259c03
--- /dev/null
+++ b/num/07/55.md
@@ -0,0 +1,3 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
diff --git a/num/07/56.md b/num/07/56.md
new file mode 100644
index 00000000..e973a7af
--- /dev/null
+++ b/num/07/56.md
@@ -0,0 +1,3 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
diff --git a/num/07/57.md b/num/07/57.md
new file mode 100644
index 00000000..3a246017
--- /dev/null
+++ b/num/07/57.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/58.md b/num/07/58.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/58.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/59.md b/num/07/59.md
new file mode 100644
index 00000000..d343ca9e
--- /dev/null
+++ b/num/07/59.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Гамалиила, сына Педацура.
+
+См. разбор к 17 стиху.
diff --git a/num/07/60.md b/num/07/60.md
new file mode 100644
index 00000000..6d553e12
--- /dev/null
+++ b/num/07/60.md
@@ -0,0 +1,5 @@
+# В девятый день принёс начальник сыновей Вениамина Авидан, сын Гидеония.
+
+בַּיֹּום֙ הַתְּשִׁיעִ֔י נָשִׂ֖יא לִבְנֵ֣י בִנְיָמִ֑ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי׃
+
+"(В) день девятый начальник сыновей Вениамина Авидан, сын Гидеония."
diff --git a/num/07/61.md b/num/07/61.md
new file mode 100644
index 00000000..b6259c03
--- /dev/null
+++ b/num/07/61.md
@@ -0,0 +1,3 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
diff --git a/num/07/62.md b/num/07/62.md
new file mode 100644
index 00000000..e973a7af
--- /dev/null
+++ b/num/07/62.md
@@ -0,0 +1,3 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
diff --git a/num/07/63.md b/num/07/63.md
new file mode 100644
index 00000000..3a246017
--- /dev/null
+++ b/num/07/63.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/64.md b/num/07/64.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/64.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/65.md b/num/07/65.md
new file mode 100644
index 00000000..a4c94c7c
--- /dev/null
+++ b/num/07/65.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Авидана, сына Гидеония.
+
+См. разбор к 17 стиху.
diff --git a/num/07/66.md b/num/07/66.md
new file mode 100644
index 00000000..3111f48f
--- /dev/null
+++ b/num/07/66.md
@@ -0,0 +1,9 @@
+# В десятый день принёс начальник сыновей Дана Ахиезер, сын Аммишаддая.
+
+בַּיֹּום֙ הָעֲשִׂירִ֔י נָשִׂ֖יא לִבְנֵ֣י דָ֑ן אֲחִיעֶ֖זֶר בֶּן־עַמִּישַׁדָּֽי׃
+
+"(В) день десятый начальник сыновей Дана Ахиезер, сын Аммишаддая."
+
+# Ахиезер, сын Аммишаддая
+
+См. [Числа 1:12](../01/12.md).
diff --git a/num/07/67.md b/num/07/67.md
new file mode 100644
index 00000000..6d189c1d
--- /dev/null
+++ b/num/07/67.md
@@ -0,0 +1,3 @@
+# Его приношение было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
diff --git a/num/07/68.md b/num/07/68.md
new file mode 100644
index 00000000..e973a7af
--- /dev/null
+++ b/num/07/68.md
@@ -0,0 +1,3 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
diff --git a/num/07/69.md b/num/07/69.md
new file mode 100644
index 00000000..3a246017
--- /dev/null
+++ b/num/07/69.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/70.md b/num/07/70.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/70.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/71.md b/num/07/71.md
new file mode 100644
index 00000000..0fde1af6
--- /dev/null
+++ b/num/07/71.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Ахиезера, сына Аммишаддая.
+
+См. разбор к 17 стиху.
diff --git a/num/07/72.md b/num/07/72.md
new file mode 100644
index 00000000..3f5287b4
--- /dev/null
+++ b/num/07/72.md
@@ -0,0 +1,9 @@
+# В одиннадцатый день принёс начальник сыновей Асира Пагиил, сын Охрана.
+
+בְּיֹום֙ עַשְׁתֵּ֣י עָשָׂ֣ר יֹ֔ום נָשִׂ֖יא לִבְנֵ֣י אָשֵׁ֑ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן׃
+
+"(В) одиннадцатый начальник сыновей Асира Пагиил, сын Охрана."
+
+# Пагиил, сын Охрана
+
+См. [Числа 1:13](../01/13.md).
diff --git a/num/07/73.md b/num/07/73.md
new file mode 100644
index 00000000..b6259c03
--- /dev/null
+++ b/num/07/73.md
@@ -0,0 +1,3 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
diff --git a/num/07/74.md b/num/07/74.md
new file mode 100644
index 00000000..e973a7af
--- /dev/null
+++ b/num/07/74.md
@@ -0,0 +1,3 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
diff --git a/num/07/75.md b/num/07/75.md
new file mode 100644
index 00000000..3a246017
--- /dev/null
+++ b/num/07/75.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок — во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/76.md b/num/07/76.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/76.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/77.md b/num/07/77.md
new file mode 100644
index 00000000..328fab4a
--- /dev/null
+++ b/num/07/77.md
@@ -0,0 +1,3 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Пагиила, сына Охрана.
+
+См. разбор к 17 стиху.
diff --git a/num/07/78.md b/num/07/78.md
new file mode 100644
index 00000000..995a349f
--- /dev/null
+++ b/num/07/78.md
@@ -0,0 +1,9 @@
+# В двенадцатый день принёс начальник сыновей Неффалима Ахира, сын Енана.
+
+בְּיֹום֙ שְׁנֵ֣ים עָשָׂ֣ר יֹ֔ום נָשִׂ֖יא לִבְנֵ֣י נַפְתָּלִ֑י אֲחִירַ֖ע בֶּן־עֵינָֽן׃
+
+"(В) день второй (и) десятый день начальник сыновей Неффалима Ахира, сын Енана."
+
+# Ахира, сын Енана
+
+См. [Числа 1:15](../01/15.md).
diff --git a/num/07/79.md b/num/07/79.md
new file mode 100644
index 00000000..156d6aba
--- /dev/null
+++ b/num/07/79.md
@@ -0,0 +1,19 @@
+# Его приношением было: одно серебряное блюдо весом в сто тридцать шекелей, одна серебряная чаша в семьдесят шекелей, по священному шекелю, наполненные пшеничной мукой, смешанной с елеем, — в хлебное приношение
+
+См. разбор к 13 стиху.
+
+# Одно серебряное блюдо весом в сто тридцать шекелей
+
+"Одно серебряное блюдо весом в 130 шекелей". Вместо древней меры веса можно употребить современную: "одно серебряное блюдо весом в полтора килограмма" или "весом 1 килограмм 430 грамм". См. [Числа 7:13](../07/13.md).
+
+# Одна серебряная чаша в семьдесят шекелей
+
+"Одна серебряная чаша в 70 шекелей". Здесь также можно употребить современную меру веса: "одна серебряная чаша, весящая 770 грамм" или "одна серебряная чаша, весящая 8/10 килограмма". См. [Числа 7:13](../07/13.md).
+
+# По священному шекелю
+
+В Израиле существовали разные шекели. Священный шекель, о котором здесь говорится, использовался в скинии собрания. Если в своём переводе вы употребили современные меры веса, тогда это выражение следует перевести так: "соответствующий мере веса, используемой во святилище". См. [Числа 7:13](../07/13.md).
+
+# Наполненные пшеничной мукой, смешанной с елеем
+
+Здесь можно употребить действительный залог: "наполненные пшеничной мукой, которую он смешал с елеем".
diff --git a/num/07/80.md b/num/07/80.md
new file mode 100644
index 00000000..d76baa52
--- /dev/null
+++ b/num/07/80.md
@@ -0,0 +1,7 @@
+# Одна золотая кадильница в десять шекелей, наполненная курением
+
+См. разбор к 14 стиху.
+
+# Одну золотую кадильницу в десять шекелей
+
+При необходимости можно использовать современную меру веса: "одну золотую кадильницу, весящую 1/10 килограмма" или "одну золотую кадильницу в 110 грамм". См. [Числа 7:14](../07/14.md).
diff --git a/num/07/81.md b/num/07/81.md
new file mode 100644
index 00000000..e696adf2
--- /dev/null
+++ b/num/07/81.md
@@ -0,0 +1,3 @@
+# Один бык, один баран, один однолетний ягнёнок— во всесожжение
+
+См. разбор к 15 стиху.
diff --git a/num/07/82.md b/num/07/82.md
new file mode 100644
index 00000000..61b05880
--- /dev/null
+++ b/num/07/82.md
@@ -0,0 +1,3 @@
+# Один козёл — в жертву за грех
+
+См. разбор к 16 стиху.
diff --git a/num/07/83.md b/num/07/83.md
new file mode 100644
index 00000000..b9d0ec76
--- /dev/null
+++ b/num/07/83.md
@@ -0,0 +1,15 @@
+# И в мирную жертву — два быка, пять баранов, пять козлов, пять однолетних ягнят. Вот приношение Ахиры, сына Енана.
+
+См. разбор к 17 стиху.
+
+# Однолетних
+
+"Которым было по одному году".
+
+# Вот приношение Ахиры, сына Енана.
+
+"Вот, что принёс Ахира, сын Енана".
+
+# сын Енана
+
+Это мужские имена. См. [Числа 1:15](../01/15.md).
diff --git a/num/07/84.md b/num/07/84.md
new file mode 100644
index 00000000..ac6c73f7
--- /dev/null
+++ b/num/07/84.md
@@ -0,0 +1,15 @@
+# Вот приношения от начальников Израиля при освящении жертвенника в день его помазания: двенадцать серебряных блюд, двенадцать серебряных чаш, двенадцать золотых кадильниц
+
+זֹ֣את׀ חֲנֻכַּ֣ת הַמִּזְבֵּ֗חַ בְּיֹום֙ הִמָּשַׁ֣ח אֹתֹ֔ו מֵאֵ֖ת נְשִׂיאֵ֣י יִשְׂרָאֵ֑ל קַעֲרֹ֨ת כֶּ֜סֶף שְׁתֵּ֣ים עֶשְׂרֵ֗ה מִֽזְרְקֵי־כֶ֨סֶף֙ שְׁנֵ֣ים עָשָׂ֔ר כַּפֹּ֥ות זָהָ֖ב שְׁתֵּ֥ים עֶשְׂרֵֽה׃
+
+"Это посвящение (освящение) жертвенника в день помазания его начальниками Израиля: блюд серебряных две и десять, чаш серебряных две и десять, кадильниц золотых две и десять."
+
+В стихах 84-89 подводится итог приношения 12 начальников (стихи 12-83). Господь, по всей видимости, был доволен духовным состоянием племенных вождей и их благородным поведением, и свидетельством тому – Его общение с Моисеем в Святом-святых: Моисей… слышав голос, говоривший к нему с крышки ковчега, между двух херувимов, и отвечал ему.
+
+# При освящении жертвенника
+
+Освящение - это отделение чего-либо для особых целей. В данном случае были посвящены Господу жертвенник и все приношения началников Израиля.
+
+# В день его помазания
+
+Слово "день" здесь употребляется в общем смысле, поскольку начальники Израиля посвящали дары в течение 12 дней. Альтернативный перевод: "когда Моисей помазал его".
diff --git a/num/07/85.md b/num/07/85.md
new file mode 100644
index 00000000..6b712f06
--- /dev/null
+++ b/num/07/85.md
@@ -0,0 +1,31 @@
+# По сто тридцать шекелей серебра в каждом блюде и по семьдесят в каждой чаше. Итак, всего серебра в этих сосудах — две тысячи четыреста шекелей, по священному шекелю.
+
+שְׁלֹשִׁ֣ים וּמֵאָ֗ה הַקְּעָרָ֤ה הָֽאַחַת֙ כֶּ֔סֶף וְשִׁבְעִ֖ים הַמִּזְרָ֣ק הָאֶחָ֑ד כֹּ֚ל כֶּ֣סֶף הַכֵּלִ֔ים אַלְפַּ֥יִם וְאַרְבַּע־מֵאֹ֖ות בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ׃
+
+"Тридцать и сто в блюде одной серебра и семьдесят в чай одной, всего серебра в сосудах тысяча и четыре сотни сикля священного."
+
+См. комментарий на стих 84.
+
+# По сто тридцать шекелей серебра в каждом блюде
+
+"Одно серебряное блюдо весом в 130 шекелей". Вместо древней меры веса можно употребить современную: "одно серебряное блюдо весом в полтора килограмма" или "весом 1 килограмм 430 грамм". См. [Числа 7:13](../07/13.md).
+
+# По семьдесят в каждой чаше
+
+"Одна серебряная чаша в 70 шекелей". Здесь также можно употребить современную меру веса: "одна серебряная чаша, весящая 770 грамм" или "одна серебряная чаша, весящая 8/10 килограмма". См. [Числа 7:13](../07/13.md).
+
+# Две тысячи четыреста шекелей
+
+"2 400 шекелей".
+
+# По священному шекелю
+
+В Израиле существовали разные шекели. Священный шекель, о котором здесь говорится, использовался в скинии собрания. Если в своём переводе вы употребили современные меры веса, тогда это выражение следует перевести так: "шекель, соответствующий мере веса, используемой во святилище". См. [Числа 7:13](../07/13.md).
+
+# Всего серебра в этих сосудах
+
+"Вес серебра во всех этих сосудах составлял".
+
+# В этих сосудах
+
+Речь идёт обо всей серебряной посуде (чашах и блюдах.
diff --git a/num/07/86.md b/num/07/86.md
new file mode 100644
index 00000000..113c6665
--- /dev/null
+++ b/num/07/86.md
@@ -0,0 +1,19 @@
+# Двенадцать золотых кадильниц, наполненных курением, в каждой кадильнице по десять шекелей, по священному шекелю. Всего золота в кадильницах — сто двадцать шекелей.
+
+כַּפֹּ֨ות זָהָ֤ב שְׁתֵּים־עֶשְׂרֵה֙ מְלֵאֹ֣ת קְטֹ֔רֶת עֲשָׂרָ֧ה עֲשָׂרָ֛ה הַכַּ֖ף בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ כָּל־זְהַ֥ב הַכַּפֹּ֖ות עֶשְׂרִ֥ים וּמֵאָֽה׃
+
+"Кадильниц золотых две и десять, наполненных курением, в кадильнице по десять сиклю священному, всего золота в кадильницах двадцать и сто (сикля)."
+
+См. комментарий на стих 84.
+
+# Всего золота в кадильницах
+
+"Вес золота во всех кадильницах составлял".
+
+# В каждой кадильнице по десять шекеле
+
+"Вес каждой из 12-ти золотых кадильниц был по 10 шекелей". При необходимости можно указать современную меру веса: "вес каждой кадильницы был 1/10 килограмма" или "вес каждой кадильницы был 110 грамм". См. [Числа 7:14](../07/14.md).
+
+# Сто двадцать шекелей
+
+"120 шекелей".
diff --git a/num/07/87.md b/num/07/87.md
new file mode 100644
index 00000000..88360309
--- /dev/null
+++ b/num/07/87.md
@@ -0,0 +1,11 @@
+# Во всесожжение — всего двенадцать быков из крупного скота, двенадцать баранов, двенадцать однолетних ягнят, при них хлебное приношение, двенадцать козлов в жертву за грех
+
+כָּל־הַבָּקָ֨ר לָעֹלָ֜ה שְׁנֵ֧ים עָשָׂ֣ר פָּרִ֗ים אֵילִ֤ם שְׁנֵים־עָשָׂר֙ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנֵ֥ים עָשָׂ֖ר וּמִנְחָתָ֑ם וּשְׂעִירֵ֥י עִזִּ֛ים שְׁנֵ֥ים עָשָׂ֖ר לְחַטָּֽאת׃
+
+"Всего быков во всесожжение два и десять молодых быков (тельцов), баранов два и десять, агнцев однолетних два и десять, и приношение хлебное, и козлов от коз два и десять в жертву за грех."
+
+См. комментарий на стих 84.
+
+# Двенадцать
+
+Это слово можно записать цифрами: "12".
diff --git a/num/07/88.md b/num/07/88.md
new file mode 100644
index 00000000..fe4ab398
--- /dev/null
+++ b/num/07/88.md
@@ -0,0 +1,21 @@
+# И в мирную жертву всего из крупного скота двадцать четыре быка, шестьдесят баранов, шестьдесят козлов, шестьдесят однолетних ягнят. Вот приношения при освящении жертвенника после его помазания.
+
+וְכֹ֞ל בְּקַ֣ר׀ זֶ֣בַח הַשְּׁלָמִ֗ים עֶשְׂרִ֣ים וְאַרְבָּעָה֮ פָּרִים֒ אֵילִ֤ם שִׁשִּׁים֙ עַתֻּדִ֣ים שִׁשִּׁ֔ים כְּבָשִׂ֥ים בְּנֵי־שָׁנָ֖ה שִׁשִּׁ֑ים זֹ֚את חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ אַחֲרֵ֖י הִמָּשַׁ֥ח אֹתֹֽו׃
+
+"И всего крупного скота в жертву мирную двадцать и четыре тельца, баранов шестьдесят, козлов шестьдесят, агнцев однолетних шестьдесят, это посвящение (освящение, обновление) жертвенника, после помазания его."
+
+אַחַר: после, в последствии, затем, потом.
+
+См. комментарий на стих 84.
+
+# Двадцать четыре.., шестьдесят
+
+"24 ... 60". Вместо слов можно использовать цифры.
+
+# Однолетних
+
+"Которым было по одному году".
+
+# После его помазания
+
+Можно уточнить: "после того, как Моисей его помазал".
diff --git a/num/07/89.md b/num/07/89.md
new file mode 100644
index 00000000..4f4325b1
--- /dev/null
+++ b/num/07/89.md
@@ -0,0 +1,27 @@
+# Когда Моисей входил в скинию собрания, чтобы говорить с Господом, то слышал голос, говорящий ему с крышки, которая над ковчегом откровения между двух херувимов, и Он говорил ему.
+
+וּבְבֹ֨א מֹשֶׁ֜ה אֶל־אֹ֣הֶל מֹועֵד֮ לְדַבֵּ֣ר אִתֹּו֒ וַיִּשְׁמַ֨ע אֶת־הַקֹּ֜ול מִדַּבֵּ֣ר אֵלָ֗יו מֵעַ֤ל הַכַּפֹּ֨רֶת֙ אֲשֶׁר֙ עַל־אֲרֹ֣ן הָעֵדֻ֔ת מִבֵּ֖ין שְׁנֵ֣י הַכְּרֻבִ֑ים וַיְדַבֵּ֖ר אֵלָֽיו׃
+
+"И когда входил Моисей в скинию собрания, чтобы говорить и он слышал голос, говорящий ему с крышки, которая над ковчегом откровения между двух херувимов, и он говорил ему."
+
+בוא: входить, приходить.
+
+שמע: слышать, слушать.
+
+См. комментарий на стих 84.
+
+# То слышал голос, говорящий ему
+
+Имеется в виду голос Господа. Альтернативный перевод: "то слышал голос Бога, говорящий ему".
+
+# С крышки, которая над ковчегом откровения между двух херувимов
+
+Речь идёт об одном и том же месте.
+
+# Над ковчегом откровения
+
+См., как данное выражение переведено в [Числа 4:5](../04/05.md).
+
+# Он говорил ему
+
+"Господь говорил Моисею".
diff --git a/num/07/intro.md b/num/07/intro.md
new file mode 100644
index 00000000..f637699f
--- /dev/null
+++ b/num/07/intro.md
@@ -0,0 +1,15 @@
+# Книга Числа
+
+# Глава 7
+
+# Общие замечания
+
+## Структура главы
+
+### Освящение алтаря
+
+Когда строительство скинии было завершено, Моисей и Аарон освятили жертвенник. Каждое колено принесло дары для освящения алтаря.
+
+Бог водрузил жилище Себе посреди стана Израильского, и начальники Израиля приходили посетить Его со своими подарками, как арендаторы приходят к владельцу, от имени своих колен. I. Они представили приношение: (1) по случаю посвящения скинии для ее служения (ст. 1-9). (2) По случаю посвящения жертвенника и для его использования (ст. 10-88). II. Бог милостиво показал, что принял их (ст. 89). Две предыдущие главы представляли собой описание дополнительных законов, которые Бог дал Израилю, а здесь описаны дополнительные служения, которые Израиль совершил для Бога.
+
+* * *
diff --git a/num/08/01.md b/num/08/01.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/08/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/08/02.md b/num/08/02.md
new file mode 100644
index 00000000..949f310a
--- /dev/null
+++ b/num/08/02.md
@@ -0,0 +1,13 @@
+# Объяви Аарону и скажи ему: "Когда ты будешь зажигать лампы, то на передней стороне светильника должны гореть семь ламп"
+
+דַּבֵּר֙ אֶֽל־אַהֲרֹ֔ן וְאָמַרְתָּ֖ אֵלָ֑יו בְּהַעֲלֹֽתְךָ֙ אֶת־הַנֵּרֹ֔ת אֶל־מוּל֙ פְּנֵ֣י הַמְּנֹורָ֔ה יָאִ֖ירוּ שִׁבְעַ֥ת הַנֵּרֹֽות
+
+"Скажи Аарону, говоря ему: Когда ты будешь подниматься к светильникам, на передней стороне светильника должно быть семь ламп".
+
+בְּהַעֲלֹֽתְךָ: когда ты будешь подниматься.
+
+הַנֵּרֹת: светильники.
+
+מוּל: передняя сторона, перед; 2. (на)против; 3. по направлению к.
+
+После обсуждения даров «мирских начальников» (двенадцати племенных вождей, глава 7) внимание привлекается к служебной роли священников в скинии. Помимо функций, исполнявшихся ими в процессе жертвоприношений и уже достаточно уясненных, так что возвращаться к ним здесь надобности нет на священниках лежала обязанность следить за правильным положением светильника и светом, падавшим от семи его лампад. У светильника было шесть ветвей (Исх. 25:31-40). Его следовало установить так, чтобы лампады отбрасывали свет перед собой и освещали площадь перед светильником. Прежде это распоряжение частного порядка не было дано священникам.
diff --git a/num/08/03.md b/num/08/03.md
new file mode 100644
index 00000000..f68b2d2a
--- /dev/null
+++ b/num/08/03.md
@@ -0,0 +1,11 @@
+# Аарон так и сделал: на передней стороне светильника зажёг его лампы, как Господь велел Моисею
+
+יַּ֤עַשׂ כֵּן֙ אַהֲרֹ֔ן אֶל־מוּל֙ פְּנֵ֣י הַמְּנֹורָ֔ה הֶעֱלָ֖ה נֵרֹתֶ֑יהָ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה
+
+"И сделал так Аарон, на передней стороне светильника поднял (зажёг) лампы, которые (о которых) приказал Господь Моисею".
+
+עלה: подниматься, восходить.
+
+# Зажёг его лампы
+
+Возможно: "зажёг лампы светильника".
diff --git a/num/08/04.md b/num/08/04.md
new file mode 100644
index 00000000..c270cd39
--- /dev/null
+++ b/num/08/04.md
@@ -0,0 +1,3 @@
+# Вот устройство светильника: он из золота чеканный, от стебля и до цветов, сделанный по тому образцу, который Господь показал Моисею
+
+Светильник и лампады подробно описаны в Исх 25.31-37, Исх 37.17 и Исх 40.24-25.
diff --git a/num/08/05.md b/num/08/05.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/08/05.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/08/06.md b/num/08/06.md
new file mode 100644
index 00000000..318a30b2
--- /dev/null
+++ b/num/08/06.md
@@ -0,0 +1,9 @@
+# Возьми левитов из числа сыновей Израиля и очисти их
+
+קַ֚ח אֶת־הַלְוִיִּ֔ם מִתֹּ֖וךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְטִהַרְתָּ֖ אֹתָֽם
+
+"Возьми левитов из среды сыновей Израиля и очисти их".
+
+טהר: очищать; 2. объявлять чистым. делать / быть чистым.
+
+Здесь нашему вниманию предстает третья из главных составных частей руководящего слоя израильского сообщества, а именно – левиты. Чтобы получить право присутствовать там, где совершалось служение Богу, для Которого они были отделены, левиты должны были подвергнуться ритуальному очищению (стихи 6-7), а затем от их имени следовало принести жертвы (стихи 8-19). Очищение начиналось с окропления водой, вероятно, той, что была освящена пеплом рыжей телицы (глава 19). Вторым шагом было удаление волосяного покрова на всем теле левита
diff --git a/num/08/07.md b/num/08/07.md
new file mode 100644
index 00000000..fb9db996
--- /dev/null
+++ b/num/08/07.md
@@ -0,0 +1,21 @@
+# А чтобы их очистить, сделай так: обрызгай их очистительной водой, пусть они обреют бритвой всё своё тело, выстирают свою одежду и тогда очистятся
+
+כֹֽה־תַעֲשֶׂ֤ה לָהֶם֙ לְטַֽהֲרָ֔ם הַזֵּ֥ה עֲלֵיהֶ֖ם מֵ֣י חַטָּ֑את וְהֶעֱבִ֤ירוּ תַ֨עַר֙ עַל־כָּל־בְּשָׂרָ֔ם וְכִבְּס֥וּ בִגְדֵיהֶ֖ם וְהִטֶּהָֽרוּ
+
+"Так сделай им: очисть их посредством окропления их водою (как / от) жертву (жертвы) за грех, и пусть обреют (пройдут бритвой по всему телу) все тело их: помоют (постирают) одежды их и будут очищены".
+
+חַטָּאָה: грех; 2. жертва за грех.
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+וְהֶעֱבִ֤ירוּ תַ֨עַר֙ עַל־כָּל־בְּשָׂרָ֔ם: пройдут бритвой по всему телу их".
+
+# Обрызгай их очистительной водой
+
+Альтернативный перевод: "обрызгай из святой водой, символизирующей искупление".
+
+# Выстирают свою одежду
+
+Можно уточнить: "пусть левиты выстирают свою одежду".
+
+«Очистительною водою» – по мнению одних толковников, водою из умывальника, стоявшего во дворе скинии; по мнению других, «очистительной водой» с пеплом от жертвы рыжей телицы (Чис 19.9). «Пусть они обреют бритвою все тело свое и вымоют одежды свои»; усиленная внешняя чистота должна была указывать избранным служителям скинии на необходимость соблюдения ими особенной нравственной чистоты: «и будут чисты».
diff --git a/num/08/08.md b/num/08/08.md
new file mode 100644
index 00000000..1213e8b6
--- /dev/null
+++ b/num/08/08.md
@@ -0,0 +1,15 @@
+# Пусть возьмут быка и к нему хлебное приношение пшеничной муки, смешанной с елеем, и второго быка — в жертву за грех
+
+וְלָֽקְחוּ֙ פַּ֣ר בֶּן־בָּקָ֔ר וּמִנְחָתֹ֔ו סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן וּפַר־שֵׁנִ֥י בֶן־בָּקָ֖ר תִּקַּ֥ח לְחַטָּֽאת
+
+"И возьмут бычка, сына телицы, и хлебное приношение к нему (жертву без крови) из лучшей пшеничной муки, смешанной с елеем, и бычка второго, возьмут, в жертву за грех".
+
+פַר: молодой бык, бычок, телец, вол.
+
+בֶּן־בָּקָ֔ר: сын телицы / телки.
+
+# Лучшей пшеничной муки, смешанной с елеем
+
+Или "лучшей пшеничной муки, которую смешали с оливковым маслом".
+
+Жертвы, приносимые за левитов, те же, что и при посвящении первосвященника, т. е. жертва за грех и жертва всесожжения.
diff --git a/num/08/09.md b/num/08/09.md
new file mode 100644
index 00000000..55eab6d5
--- /dev/null
+++ b/num/08/09.md
@@ -0,0 +1,9 @@
+# Приведи левитов к скинии собрания и собери всё общество сыновей Израиля
+
+וְהִקְרַבְתָּ֙ אֶת־הַלְוִיִּ֔ם לִפְנֵ֖י אֹ֣הֶל מֹועֵ֑ד וְהִ֨קְהַלְתָּ֔ אֶֽת־כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל
+
+"И приведи левитов пред лицом скинии собрания и собери все общество сыновей Израиля".
+
+קהל: собираться, сходиться, созывать.
+
+«Все общество сынов Израилевых», потому что левиты являются жертвою Яхве от всего народа, заменяя собою его первенцев, посвящению Богу самим актом своего перворождения.
diff --git a/num/08/10.md b/num/08/10.md
new file mode 100644
index 00000000..1090e62e
--- /dev/null
+++ b/num/08/10.md
@@ -0,0 +1,13 @@
+# Приведи левитов перед Господом, пусть сыновья Израиля возложат на них свои руки
+
+וְהִקְרַבְתָּ֥ אֶת־הַלְוִיִּ֖ם לִפְנֵ֣י יְהוָ֑ה וְסָמְכ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־יְדֵיהֶ֖ם עַל־הַלְוִיִּֽם
+
+"Приведи левитов пред лицом Господа и возложат руки сыны Израиля на левитов".
+
+סמךְ: поддерживать, подкреплять; 2. возлагать (руки), опираться (рукой), налегать.
+
+# Пусть сыновья Израиля возложат на них свои руки
+
+Возложение рук символизировало посвящение на служение Господу. Альтернативный перевод: "пусть сыновья Израиля возложат на левитов свои руки, чтобы посвятить их Мне".
+
+«И пусть возложат сыны Израилевы руки свои», – вероятно через начальников колен и избранных мужей. Народ возлагал на левитов свои руки как на жертву, посвященную им Господу.
diff --git a/num/08/11.md b/num/08/11.md
new file mode 100644
index 00000000..345f6fd9
--- /dev/null
+++ b/num/08/11.md
@@ -0,0 +1,17 @@
+# Пусть Аарон совершит посвящение левитов Господу от сыновей Израиля, чтобы они совершали служение Господу
+
+וְהֵנִיף֩ אַהֲרֹ֨ן אֶת־הַלְוִיִּ֤ם תְּנוּפָה֙ לִפְנֵ֣י יְהוָ֔ה מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל וְהָי֕וּ לַעֲבֹ֖ד אֶת־עֲבֹדַ֥ת יְהוָֽה
+
+"И окропит Аарон левитов окроплением пред Господом и перед сынами Израиля, чтобы совершать служение на работе (служении) Господней".
+
+נוף: окроплять.
+
+תְנוּפָה: окропление, потрясение, колебание.
+
+עֲבוֹדָה: служба, работа; 2. рабство; 3. служение, употребление.
+
+# Пусть Аарон совершит посвящение левитов Господу
+
+Аарон должен был посвятть левитов Богу с тем же благоговением, какое требовалось при принесении жертвоприношений. Альтернативный перевод: "пусть Аарон посвятит Господу левитов так же, как жертвы, приносимые для Него".
+
+Внутреннему очищению должно было, как всегда, сопутствовать принесение жертв. То, что закланию подлежал телец, говорит о том, что это была жертва всесожжения (Лев. 1:3-9). Другой телец приносился в жертву за грех, совершенный неумышленно (Лев. 4:1-12). После всего этого левитов (вероятно, их представителей) приводили в присутствие народа, и те, кто представляли народ, должны были возложить… на левитов… руки – в знак того, что общество доверяет им представлять себя, отправляя служение Господу.
diff --git a/num/08/12.md b/num/08/12.md
new file mode 100644
index 00000000..f7edbab2
--- /dev/null
+++ b/num/08/12.md
@@ -0,0 +1,11 @@
+# А левиты пусть возложат свои руки на головы быков. И принеси одного в жертву за грех, а другого — во всесожжение Господу для очищения левитов
+
+וְהַלְוִיִּם֙ יִסְמְכ֣וּ אֶת־יְדֵיהֶ֔ם עַ֖ל רֹ֣אשׁ הַפָּרִ֑ים וַ֠עֲשֵׂה אֶת־הָאֶחָ֨ד חַטָּ֜את וְאֶת־הָאֶחָ֤ד עֹלָה֙ לַֽיהוָ֔ה לְכַפֵּ֖ר עַל־הַלְוִיִּֽם
+
+"Левиты возложат руки их на голову бычков и сделают (принесут) одного в жертву за грех, а второго (и одного) во всесожжение Господу, для очищения левитов".
+
+לְכַפֵּ֖ר עַל־הַלְוִיִּֽם: для очищения левитов.
+
+# Левиты пусть возложат свои руки на головы быков
+
+Это было символическое действие отождествлявшее левитов с жертвенными животными. Так человек полностью посвящал себя Богу.
diff --git a/num/08/13.md b/num/08/13.md
new file mode 100644
index 00000000..45dde0de
--- /dev/null
+++ b/num/08/13.md
@@ -0,0 +1,17 @@
+# Поставь левитов перед Аароном и перед его сыновьями и соверши посвящение левитов Господу
+
+וְהַֽעֲמַדְתָּ֙ אֶת־הַלְוִיִּ֔ם לִפְנֵ֥י אַהֲרֹ֖ן וְלִפְנֵ֣י בָנָ֑יו וְהֵנַפְתָּ֥ אֹתָ֛ם תְּנוּפָ֖ה לַֽיהוָֽה
+
+"И поставь левитов пред лицом Господа и пред лицом сыновей Израиля и окропят их окроплением для Господа".
+
+נוף: окроплять.
+
+תְנוּפָה: окропление, потрясение, колебание.
+
+# Соверши посвящение левитов Господу
+
+Здесь посвящение сопряжено с жертвоприношением.
+
+Альтернативный перевод: "посвяти их Мне так, будто бы это жертва, которую вы Мне приносите".
+
+См. комментарии к 12 стиху.
diff --git a/num/08/14.md b/num/08/14.md
new file mode 100644
index 00000000..da4ec027
--- /dev/null
+++ b/num/08/14.md
@@ -0,0 +1,7 @@
+# Так отдели левитов от сыновей Израиля, чтобы левиты были Моими
+
+וְהִבְדַּלְתָּ֙ אֶת־הַלְוִיִּ֔ם מִתֹּ֖וךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְהָ֥יוּ לִ֖י הַלְוִיִּֽם
+
+"Отдели левитов от среды сыновей Израиля, и будут Моими левитами".
+
+См. комментарии к 12 стиху.
diff --git a/num/08/15.md b/num/08/15.md
new file mode 100644
index 00000000..7a406c81
--- /dev/null
+++ b/num/08/15.md
@@ -0,0 +1,7 @@
+# После того как ты очистишь их и совершишь над ними посвящение, левиты войдут служить скинии собрания, потому что они отданы Мне из сыновей Израиля
+
+וְאַֽחֲרֵי־כֵן֙ יָבֹ֣אוּ הַלְוִיִּ֔ם לַעֲבֹ֖ד אֶת־אֹ֣הֶל מֹועֵ֑ד וְטִֽהַרְתָּ֣ אֹתָ֔ם וְהֵנַפְתָּ֥ אֹתָ֖ם תְּנוּפָֽה
+
+"После того войдут левиты для служения в скинию собрания, (после того как ты) очистил их окропив их окроплением".
+
+См. комментарии к 12 стиху.
diff --git a/num/08/16.md b/num/08/16.md
new file mode 100644
index 00000000..d41de35f
--- /dev/null
+++ b/num/08/16.md
@@ -0,0 +1,9 @@
+# Я беру их Себе вместо всех первенцев, рождённых у сыновей Израиля
+
+י֩ נְתֻנִ֨ים נְתֻנִ֥ים הֵ֨מָּה֙ לִ֔י מִתֹּ֖וךְ בְּנֵ֣י יִשְׂרָאֵ֑ל תַּחַת֩ פִּטְרַ֨ת כָּל־רֶ֜חֶם בְּכֹ֥ור כֹּל֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל לָקַ֥חְתִּי אֹתָ֖ם לִֽי
+
+"Потому что будут взяты они, будут взяты они для Меня из сыновей Израиля, вместо перворождённых каждой утробы, перворожденных из всех сыновей Израиля, возьму их Мне".
+
+# Первенцев
+
+Речь идёт о первом ребёнке мужского пола. Альтернативный перевод: "старших сыновей".
diff --git a/num/08/17.md b/num/08/17.md
new file mode 100644
index 00000000..b4d16332
--- /dev/null
+++ b/num/08/17.md
@@ -0,0 +1,15 @@
+# Потому что у сыновей Израиля все первенцы Мои, от человека до скота. В тот день, когда Я поразил всех первенцев в египетской земле, Я освятил их Себе
+
+כִּ֣י לִ֤י כָל־בְּכֹור֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה בְּיֹ֗ום הַכֹּתִ֤י כָל־בְּכֹור֙ בְּאֶ֣רֶץ מִצְרַ֔יִם הִקְדַּ֥שְׁתִּי אֹתָ֖ם לִֽי
+
+"Потому что Мои все первенцы сыновей Израиля от человека до животного. В день когда Я поразил всех первенцев в земле Египет, я освятил (отделил первенцев Израиля) их для Себя".
+
+לקח: брать; 2. забирать, завладевать, захватывать; 3. принимать; 4. приносить.
+
+# Поразил
+
+Это эвфемизм, употребляющийся в значении "лишил жизни". Альтернативный перевод: "убил". Речь идет о десяти казнях египетских и в частности о последней их них.
+
+# Я освятил их Себе
+
+"Их" - то есть Я забрал себе / отделил для Себя "всех старших сыновей в Израиле".
diff --git a/num/08/18.md b/num/08/18.md
new file mode 100644
index 00000000..1e32409a
--- /dev/null
+++ b/num/08/18.md
@@ -0,0 +1,9 @@
+# И взял левитов вместо всех первенцев у сыновей Израиля
+
+וָאֶקַּח֙ אֶת־הַלְוִיִּ֔ם תַּ֥חַת כָּל־בְּכֹ֖ור בִּבְנֵ֥י יִשְׂרָאֵֽל
+
+"И взял Я левитов вместо первенцев сыновей Израиля".
+
+# И взял левитов вместо всех первенцев
+
+Мысль, начатая в 17-м стихе, повторяется здесь. Альтернативный перевод: "и избрал левитов вместо всех первенцев". У Бога был вариант забрать себе первенцев Израиля, но Он предпочел забрать себе одно колено Израиля - левитов.
diff --git a/num/08/19.md b/num/08/19.md
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index 00000000..358c744b
--- /dev/null
+++ b/num/08/19.md
@@ -0,0 +1,19 @@
+# И отдал Аарону и его сыновьям левитов из числа сыновей Израиля, чтобы они служили при скинии собрания за сыновей Израиля и были искуплением за сыновей Израиля, чтобы не настигла сыновей Израиля гибель, когда бы сыновья Израиля приступали к святилищу»
+
+אֶתְּנָ֨ה אֶת־הַלְוִיִּ֜ם נְתֻנִ֣ים׀ לְאַהֲרֹ֣ן וּלְבָנָ֗יו מִתֹּוךְ֮ בְּנֵ֣י יִשְׂרָאֵל֒ לַעֲבֹ֞ד אֶת־עֲבֹדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ בְּאֹ֣הֶל מֹועֵ֔ד וּלְכַפֵּ֖ר עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֨א יִהְיֶ֜ה בִּבְנֵ֤י יִשְׂרָאֵל֙ נֶ֔גֶף בְּגֶ֥שֶׁת בְּנֵֽי־יִשְׂרָאֵ֖ל אֶל־הַקֹּֽדֶשׁ׃
+
+"И отдал Я левитов Аарону и сыновьям его из среды сыновей Израиля для служения и работы сыновей Израиля в скинии собрания. И будут искуплением, и не постигнет сыновей Израиля наказание (язва), когда приступают сыновья Израиля к святилищу".
+
+כפר: искупать, умилостивлять, примирять, очищать, заглаживать, быть искупленным.
+
+# И отдал Аарону и его сыновьям левитов
+
+Бог говорит о левитах, избранных для помощи Аарону и его сыновьям, как о Своём даре.
+
+# Чтобы они
+
+То есть: чтобы левиты.
+
+# Когда бы сыновья Израиля приступали к святилищу
+
+Когда израильтяне приближались / приближаются к святилищу.
diff --git a/num/08/20.md b/num/08/20.md
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index 00000000..ce99f5fb
--- /dev/null
+++ b/num/08/20.md
@@ -0,0 +1,7 @@
+# Моисей и Аарон и всё общество сыновей Израиля сделали всё так с левитами. Как велел Господь Моисею, так и сделали с ними сыновья Израиля
+
+וַיַּ֨עַשׂ מֹשֶׁ֧ה וְאַהֲרֹ֛ן וְכָל־עֲדַ֥ת בְּנֵי־יִשְׂרָאֵ֖ל לַלְוִיִּ֑ם כְּ֠כֹל אֲשֶׁר־צִוָּ֨ה יְהוָ֤ה אֶת־מֹשֶׁה֙ לַלְוִיִּ֔ם כֵּן־עָשׂ֥וּ לָהֶ֖ם בְּנֵ֥י יִשְׂרָאֵֽל
+
+"И сделали Моисей и Аарон и все общество сыновей Израиля с левитами так как повелел Господь Моисею о левитах. Так сделали им сыновья Израиля".
+
+По совершении всего этого левиты отправлялись в скинию, чтобы приступить к своему служению (стихи 20-22). В стихе 24 сказано, что они… должны вступать… в службу… двадцати пяти лет. А в 4:3 читаем, что левиты начинали свою службу с 30, а не с 25 лет. Возможно, здесь речь идет об исполнителях разного рода вспомогательных работ, о помощниках «старших» левитов. Начиная с 30 лет левиты обретали право на самостоятельное служение при скинии. Продолжать службу они могли до пятидесяти лет, после чего оставляли работу, но сохраняли право помогать более молодым мужчинам (стихи 25-26). Эти ограничения были направлены на то, чтобы Господу левиты служили в лучшие годы своей жизни.
diff --git a/num/08/21.md b/num/08/21.md
new file mode 100644
index 00000000..0bb7dbb8
--- /dev/null
+++ b/num/08/21.md
@@ -0,0 +1,3 @@
+# Левиты выстирали свою одежду и очистились. Аарон совершил их посвящение Господу и очистил их, чтобы сделать чистыми
+
+См. комментарии к стихам 7-8.
diff --git a/num/08/22.md b/num/08/22.md
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index 00000000..25008631
--- /dev/null
+++ b/num/08/22.md
@@ -0,0 +1,3 @@
+# После этого вошли левиты совершить свои служения в скинии собрания перед Аароном и его сыновьями. Всё, что велел Господь Моисею сделать с левитами, они сделали с ними
+
+См. комментарии к стихам 7-8.
diff --git a/num/08/23.md b/num/08/23.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/08/23.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/08/24.md b/num/08/24.md
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--- /dev/null
+++ b/num/08/24.md
@@ -0,0 +1,13 @@
+# Это закон о левитах: от двадцати пяти лет и старше они должны служить при скинии собрания
+
+זֹ֖את אֲשֶׁ֣ר לַלְוִיִּ֑ם מִבֶּן֩ חָמֵ֨שׁ וְעֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה יָבֹוא֙ לִצְבֹ֣א צָבָ֔א בַּעֲבֹדַ֖ת אֹ֥הֶל מֹועֵֽד׃
+
+"Это что касается левитов. Из сыновей (5 и 20) 25 лет и выше (старше) входят (пусть) для воинской повинности (службы) и служат выполняя работу в скинии собрания".
+
+לִצְבֹא: для воинской повинности.
+
+צָבָ֔א בַּעֲבֹדַ֖ת: служат выполняя работу.
+
+См. Чис 4.3:23, 30 где начальный возраст левитской службы указан в 30 лет. В 1Пар 23.3 - 24-28 и 2Пар 31.17 говорится, что Давид нашел нужным призвать к очередному служению при скинии всех левитов, начиная с 20-летнего возраста, каковой порядок был удержан и на будущее время (1Ездр.3:8).
+
+Отмеченное разногласие дат начального возраста для левитского служения при скинии можно объяснить тем, что до 30-летнего возраста левиты привлекались лишь как помощники старших левитов; с 30-летнего же возраста делались самостоятельными служителями при скинии. От двадцати пяти лет В гл. 4 левиты исчислялись от "тридцати до пятидесяти лет". Вероятно, этому сроку предшествовал пятилетний период ученичества для подготовки к служению.
diff --git a/num/08/25.md b/num/08/25.md
new file mode 100644
index 00000000..357db8a6
--- /dev/null
+++ b/num/08/25.md
@@ -0,0 +1,7 @@
+# А в пятьдесят лет должны прекратить служение и больше не работать
+
+וּמִבֶּן֙ חֲמִשִּׁ֣ים שָׁנָ֔ה יָשׁ֖וּב מִצְּבָ֣א הָעֲבֹדָ֑ה וְלֹ֥א יַעֲבֹ֖ד עֹֽוד
+
+"И начиная с сыновей 50 лет (когда им исполняется 50 лет) оставляют (должны они оставить) службу и работу и не работать дольше".
+
+В пятьдесят лет По достижении этого возраста левиты должны были оставить служение. Они могли продолжить его, оказывая помощь своим братьям.
diff --git a/num/08/26.md b/num/08/26.md
new file mode 100644
index 00000000..78b0fe34
--- /dev/null
+++ b/num/08/26.md
@@ -0,0 +1,9 @@
+# Пусть они помогают своим братьям содержать охрану при скинии собрания, но не работают. Так поступай с левитами касательно их служения»
+
+וְשֵׁרֵ֨ת אֶת־אֶחָ֜יו בְּאֹ֤הֶל מֹועֵד֙ לִשְׁמֹ֣ר מִשְׁמֶ֔רֶת וַעֲבֹדָ֖ה לֹ֣א יַעֲבֹ֑ד כָּ֛כָה תַּעֲשֶׂ֥ה לַלְוִיִּ֖ם בְּמִשְׁמְרֹתָֽם
+
+"Следят пусть за скинией собрания, присматривать пусть присматривают, а работать пусть не работают. "Так исполняют пусть левиты когда будут нести служение их".
+
+מִשְמֶרֶת: хранимое, соблюдаемое, обычай, повеление; 2. соблюдение, сбережение, (со)хранение, охрана; 3. стража, страж; 4. долг, служение, служба.
+
+См. комментарий к 20 стиху.
diff --git a/num/08/intro.md b/num/08/intro.md
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+++ b/num/08/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 8
+
+# Общие замечания
+
+## Содержание главы
+
+В этой главе автор продолжает рассказывать об освящение скинии. Народ Божий в точности повиновался всем указаниям Господа.
+
+Устройство светильника. – Освещение скинии лампадами. – Посвящение левитов. – Срок левитской службы.
+
+Ссылка:
+
+  * **[Числа 8:1 Замечания](./01.md)**
+
+**[](../09/intro.md)**
diff --git a/num/09/01.md b/num/09/01.md
new file mode 100644
index 00000000..c8a1cf0a
--- /dev/null
+++ b/num/09/01.md
@@ -0,0 +1,19 @@
+# В первый месяц второго года после выхода из Египта Господь сказал Моисею в Синайской пустыне
+
+וַיְדַבֵּ֣ר יְהוָ֣ה אֶל־מֹשֶׁ֣ה בְמִדְבַּר־סִ֠ינַי בַּשָּׁנָ֨ה הַשֵּׁנִ֜ית לְצֵאתָ֨ם מֵאֶ֧רֶץ מִצְרַ֛יִם בַּחֹ֥דֶשׁ הָרִאשֹׁ֖ון לֵאמֹֽר׃
+
+"И сказал Господь Моисею в пустыне Синая в год второй по выходу из земли Египта, в первый месяц говоря."
+
+Эти повеления были даны в первый месяц второго года после начала исхода, сразу же после сооружения, скинии (Исх. 40:17), и перед тем, как были переписаны в первый день второго месяца – мужчины (Чис. 1:2).
+
+# В первый месяц второго года после выхода из Египта
+
+Прошёл год, как Израиль вышел из Египта, и начался второй год их странствования по пустыне.
+
+# В первый месяц
+
+Речь идёт о первом месяце в иудейском календаре, в который Господь вывел Свой народ из Египта.
+
+# После выхода из Египта
+
+Имеется в виду "после того, как Израиль ушёл из египетской земли".
diff --git a/num/09/02.md b/num/09/02.md
new file mode 100644
index 00000000..a5ad20ec
--- /dev/null
+++ b/num/09/02.md
@@ -0,0 +1,13 @@
+# «Пусть сыновья Израиля совершат Пасху в назначенное для неё время
+
+וְיַעֲשׂ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־הַפָּ֖סַח בְּמֹועֲדֹֽו׃
+
+"И пусть совершат сыновья Израиля Пасху в назначенное время для нее."
+
+מוֹעֵד: назначенное время, назначенный срок, определённая пора.
+
+Повеления о Пасхе, очевидно, были даны до наступления четырнадцатого дня первого месяца, т. к. именно на этот день было назначено празднование Пасхи (9:3; сравните Исх. 12:1-16).
+
+# Пусть сыновья Израиля совершат Пасху в назначенное для неё время
+
+"В назначенное" - то есть "в установленное" (этот праздник праздновался ежегодно в определённое время). Альтернативный перевод: "Пусть народ Израиля отпразднуют Пасху в установленный срок".
diff --git a/num/09/03.md b/num/09/03.md
new file mode 100644
index 00000000..6abfc13f
--- /dev/null
+++ b/num/09/03.md
@@ -0,0 +1,23 @@
+# Совершите её вечером в четырнадцатый день этого месяца, в назначенное для неё время, по всем её постановлениям и законам».
+
+בְּאַרְבָּעָ֣ה עָשָֽׂר־יֹ֠ום בַּחֹ֨דֶשׁ הַזֶּ֜ה בֵּ֧ין הָֽעֲרְבַּ֛יִם תַּעֲשׂ֥וּ אֹתֹ֖ו בְּמֹועֲדֹ֑ו כְּכָל־חֻקֹּתָ֥יו וּכְכָל־מִשְׁפָּטָ֖יו תַּעֲשׂ֥וּ אֹתֹֽו׃
+
+"В четвертый и десятый день этого месяца вечером совершите её в назначенное время для нее по всем постановлениям и по всем законам её совершите её."
+
+עשה: делать, производить, приготавливать, совершать, исполнять, заниматься, работать.
+
+מִשְפָט: закон, устав.
+
+См. комментарий к стиху 2.
+
+# В четырнадцатый день этого месяца, в назначенное для неё время
+
+Это был конкретный день в году. Можно уточнить: "ежегодно празднуйте её в четырнадцатый день этого месяца".
+
+# По всем её постановлениям и законам
+
+Эти два выражения синонимичны, но упоребляются вместе для усиления мысли о том, что Пасху нужно было праздновать по всем установленным правилам.
+
+# Совершите её
+
+"Совершите её" - значит "отпразднуйте". Альтернативный перевод: "вы должны отпраздновать её".
diff --git a/num/09/04.md b/num/09/04.md
new file mode 100644
index 00000000..646ab52e
--- /dev/null
+++ b/num/09/04.md
@@ -0,0 +1,9 @@
+# И сказал Моисей сыновьям Израиля, чтобы они совершили Пасху.
+
+וַיְדַבֵּ֥ר מֹשֶׁ֛ה אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לַעֲשֹׂ֥ת הַפָּֽסַח׃
+
+"И сказал Моисей к сыновьям Израиля, чтобы совершили Пасху."
+
+# И сказал Моисей сыновьям Израиля, чтобы они совершили Пасху
+
+"Совершили" - то есть "отметили", "отпраздновали". Альтернативный перевод: "И сказал Моисей сыновьям Израиля, чтобы они отпраздновали Пасху".
diff --git a/num/09/05.md b/num/09/05.md
new file mode 100644
index 00000000..11056e39
--- /dev/null
+++ b/num/09/05.md
@@ -0,0 +1,11 @@
+# В четырнадцатый день первого месяца они совершили Пасху в Синайской пустыне. Сыновья Израиля поступили во всём так, как Господь велел Моисею.
+
+וַיַּעֲשׂ֣וּ אֶת־הַפֶּ֡סַח בָּרִאשֹׁ֡ון בְּאַרְבָּעָה֩ עָשָׂ֨ר יֹ֥ום לַחֹ֛דֶשׁ בֵּ֥ין הָעַרְבַּ֖יִם בְּמִדְבַּ֣ר סִינָ֑י כְּ֠כֹל אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֶת־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И совершили они Пасху в первый (месяц), четвертого и десятого дня месяца вечером в пустыне Синая; по всем, как повелел Господь Моисею, так сделали сыновья Израиля."
+
+Вновь постановления о Пасхе даны были потому, что требовалось как-то решить проблему людей, которые по той или иной причине не могли праздновать ее в назначенное время.
+
+# В четырнадцатый день первого месяца
+
+"В 14-й день первого месяца" (речь идёт об иудейском календаре).
diff --git a/num/09/06.md b/num/09/06.md
new file mode 100644
index 00000000..aa61ee2c
--- /dev/null
+++ b/num/09/06.md
@@ -0,0 +1,21 @@
+# Были люди, которые были осквернены от прикосновения к мёртвым человеческим телам и не могли совершить Пасху в тот день. Они пришли в тот день к Моисею и Аарону
+
+וַיְהִ֣י אֲנָשִׁ֗ים אֲשֶׁ֨ר הָי֤וּ טְמֵאִים֙ לְנֶ֣פֶשׁ אָדָ֔ם וְלֹא־יָכְל֥וּ לַעֲשֹׂת־הַפֶּ֖סַח בַּיֹּ֣ום הַה֑וּא וַֽיִּקְרְב֞וּ לִפְנֵ֥י מֹשֶׁ֛ה וְלִפְנֵ֥י אַהֲרֹ֖ן בַּיֹּ֥ום הַהֽוּא׃
+
+"И были люди, которые были нечистые от (мертвой) души человека и не могли совершить Пасху в день этот, и пришли они перед Моисеем и перед Аароном в день этот."
+
+טָמֵא: нечистый, осквернившийся, осквернённый.
+
+См. комментарий к стиху 5.
+
+Осквернены от прикосновения к мёртвым человеческим телам
+
+Если человек прикасался к мёртвому телу, он считался нечистым. Можно пояснить: "осквернены, потому что прикасались к мёртвым телам".
+
+# Осквернены
+
+О человеке, которого Бог считал духовно оскверненным, говорится так, как будто он был физически нечистым.
+
+# Не могли совершить Пасху в тот день
+
+"Совершить" - то есть "отметить", "отпраздновать". Альтернативный перевод: "не могли отпраздновать Пасху в тот день".
diff --git a/num/09/07.md b/num/09/07.md
new file mode 100644
index 00000000..eb0ed111
--- /dev/null
+++ b/num/09/07.md
@@ -0,0 +1,17 @@
+# И сказали ему: «Мы осквернены от прикосновения к мёртвым человеческим телам, зачем нас лишать возможности принести приношение Господу в назначенное время среди сыновей Израиля?»
+
+וַ֠יֹּאמְרוּ הָאֲנָשִׁ֤ים הָהֵ֨מָּה֙ אֵלָ֔יו אֲנַ֥חְנוּ טְמֵאִ֖ים לְנֶ֣פֶשׁ אָדָ֑ם לָ֣מָּה נִגָּרַ֗ע לְבִלְתִּ֨י הַקְרִ֜ב אֶת־קָרְבַּ֤ן יְהוָה֙ בְּמֹ֣עֲדֹ֔ו בְּתֹ֖וךְ בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И сказали ему люди те: мы нечистые от (мертвой) души человека, почему нас лишают приносить приношение Господу в назначенное время среди сыновей Израиля."
+
+גּרע: лишать, забирать.
+
+В той конкретно обстановке обнаружилось некоторое количество израильтян, сделавшихся церемониально нечистыми из-за прикосновения к мертвым телам; они, понятно, не могли принять участие в праздновании Пасхи. Поскольку они стали настаивать, чтобы Моисей и Аарон решили их проблему, то Моисей обратился за указаниями к Господу.
+
+# Мы осквернены от прикосновения к мёртвым человеческим телам
+
+Можно уточнить: "Мы осквернены, потому что касались тел мёртвых людей".
+
+# Зачем нас лишать возможности принести приношение Господу в назначенное время среди сыновей Израиля?
+
+Люди задают этот вопрос, чтобы пожаловаться на запрет участвовать в праздновании Пасхи. Данный риторический вопрос можно перевести как утверждение. Альтернативный перевод: "Несправедливо лишать нас возможности принести приношение Господу в назначенное время".
diff --git a/num/09/08.md b/num/09/08.md
new file mode 100644
index 00000000..fcbd0e47
--- /dev/null
+++ b/num/09/08.md
@@ -0,0 +1,11 @@
+# Моисей сказал им: «Постойте, я послушаю, что велит о вас Господь».
+
+וַיֹּ֥אמֶר אֲלֵהֶ֖ם מֹשֶׁ֑ה עִמְד֣וּ וְאֶשְׁמְעָ֔ה מַה־יְצַוֶּ֥ה יְהוָ֖ה לָכֶֽם׃
+
+"И сказал к ним Моисей: постойте, и я послушаю, что повелит Господь о вас."
+
+עמד: стоять, вставать, останавливаться, оставаться.
+
+שמע: слышать, слушать.
+
+Моисей не бросается решать проблему сам, но как мудрый руководитель, обращается к Господу за советом.
diff --git a/num/09/09.md b/num/09/09.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/09/09.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/09/10.md b/num/09/10.md
new file mode 100644
index 00000000..a95591f5
--- /dev/null
+++ b/num/09/10.md
@@ -0,0 +1,11 @@
+# «Скажи сыновьям Израиля: "Если кто-то из вас или из ваших потомков будет осквернён от прикосновения к мёртвому телу или будет в дальней дороге, то и он должен совершить Пасху Господа.
+
+דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר אִ֣ישׁ אִ֣ישׁ כִּי־יִהְיֶֽה־טָמֵ֣א׀ לָנֶ֡פֶשׁ אֹו֩ בְדֶ֨רֶךְ רְחֹקָ֜הׄ לָכֶ֗ם אֹ֚ו לְדֹרֹ֣תֵיכֶ֔ם וְעָ֥שָׂה פֶ֖סַח לַיהוָֽה׃
+
+"Скажи сыновьям Израиля, говоря: если кто из вас будет нечистым от (мертвой) души или в дальней дороге, или из поколений ваших, и он совершит Пасху Господу."
+
+דֶרֶךְ: путь, дорога.
+
+רָחוֹק: далекий, дальний, отдаленный.
+
+И Бог ответил, что всякий из них, кто не мог участвовать в праздновании Пасхи по причине нечистоты или потому, что находился в пути, получает право сделать это на четырнадцатый день второго месяца, т. е. месяц спустя после предписанного дня, соблюдая при этом все в точности, как если бы отмечал Пасху в назначенное для нее время.
diff --git a/num/09/11.md b/num/09/11.md
new file mode 100644
index 00000000..d5392d57
--- /dev/null
+++ b/num/09/11.md
@@ -0,0 +1,23 @@
+# В четырнадцатый день второго месяца, вечером, пусть они совершат её и едят её с пресными лепёшками и горькими травами
+
+בַּחֹ֨דֶשׁ הַשֵּׁנִ֜י בְּאַרְבָּעָ֨ה עָשָׂ֥ר יֹ֛ום בֵּ֥ין הָעַרְבַּ֖יִם יַעֲשׂ֣וּ אֹתֹ֑ו עַל־מַצֹּ֥ות וּמְרֹרִ֖ים יֹאכְלֻֽהוּ׃
+
+"В месяц второй четвертый и десятый день вечером, должны совершись её с пресным хлебом (опресноками) и горькими травами пусть едят её."
+
+מַצָה: пресный хлеб, опреснок.
+
+מָרוֹר: горькие (травы), горечь.
+
+См. комментарий к стиху 10.
+
+# Едят её
+
+Здесь слово "едят" употребляется в значении "празднуют". Альтернативный перевод: "празднуют".
+
+# С пресными лепёшками
+
+"С бездрожжевыми лепёшками".
+
+# Горькими травами
+
+Речь идёт о пряных травах с терпким вкусом.
diff --git a/num/09/12.md b/num/09/12.md
new file mode 100644
index 00000000..c47cea8e
--- /dev/null
+++ b/num/09/12.md
@@ -0,0 +1,15 @@
+# Пусть не оставляют от неё до утра и не ломают её костей. Пусть совершат её по всем уставам о Пасхе.
+
+לֹֽא־יַשְׁאִ֤ירוּ מִמֶּ֨נּוּ֙ עַד־בֹּ֔קֶר וְעֶ֖צֶם לֹ֣א יִשְׁבְּרוּ־בֹ֑ו כְּכָל־חֻקַּ֥ת הַפֶּ֖סַח יַעֲשׂ֥וּ אֹתֹֽו׃
+
+"Пусть не оставляют от неё до утра и костей не ломают её, по всем постановлениям Пасхи должны совершить её."
+
+עֶצֶם: кость.
+
+שבר: ломать, сокрушать, разбивать, разрывать.
+
+См. комментарий к стиху 10.
+
+# Не ломают её костей
+
+"Нельзя ломать её кости".
diff --git a/num/09/13.md b/num/09/13.md
new file mode 100644
index 00000000..7f29137a
--- /dev/null
+++ b/num/09/13.md
@@ -0,0 +1,27 @@
+# А кто чист и не находится в дороге, но не совершит Пасху — тот будет уничтожен из своего народа, так как он не принёс приношения Господу в своё время. И тот человек понесёт на себе грех.
+
+וְהָאִישׁ֩ אֲשֶׁר־ה֨וּא טָהֹ֜ור וּבְדֶ֣רֶךְ לֹא־הָיָ֗ה וְחָדַל֙ לַעֲשֹׂ֣ות הַפֶּ֔סַח וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּ֑יהָ כִּ֣י׀ קָרְבַּ֣ן יְהוָ֗ה לֹ֤א הִקְרִיב֙ בְּמֹ֣עֲדֹ֔ו חֶטְאֹ֥ו יִשָּׂ֖א הָאִ֥ישׁ הַהֽוּא׃
+
+"А человек, который чистый он в дороге и не будет останавливаться совершить Пасху, должка быть истреблена душа эта из народа своего, потому что приношение Господу не принес в назначенное время, грех свой понесет человек этот."
+
+חדל: переставать, останавливать(-ся), прекращать(-ся), оставлять.
+
+כרת: быть истреблённым или уничтоженным, погибать, исчезать.
+
+Другое (новое) положение относительно соблюдения Пасхи касалось того, кто, не имея причин не участвовать в праздновании, уклонился бы от него. Такая душа подлежала «истреблению из народа своего» и должна была понести на себе грех свой (стих 13).
+
+# Чист
+
+Об угодном Богу человеке говорится как о физически чистом.
+
+# Не совершит Пасху
+
+"Совершит" - то есть "отметит", "отпразднует". Альтернативный перевод: "не отпразднует Пасху".
+
+# Тот будет уничтожен из своего народа
+
+"Уничожен" - то есть "изгнан", "отвергнут". Можно сказать: "тот лишится права быть в Израиле".
+
+# Человек понесёт на себе грех
+
+Последствия греха сравниваются с тяжким бременем, которое человек должен нести. Альтернативный перевод: "этот человек должен понести наказание за свой грех".
diff --git a/num/09/14.md b/num/09/14.md
new file mode 100644
index 00000000..bb9c78c7
--- /dev/null
+++ b/num/09/14.md
@@ -0,0 +1,17 @@
+# Если у вас будет жить переселенец, то и он должен совершать Пасху Господа: он должен совершить её по уставу о Пасхе и по постановлению о ней. Пусть у вас будет один устав и для переселенца, и для коренного жителя"».
+
+וְכִֽי־יָג֨וּר אִתְּכֶ֜ם גֵּ֗ר וְעָ֤שָֽׂה פֶ֨סַח֙ לַֽיהוָ֔ה כְּחֻקַּ֥ת הַפֶּ֛סַח וּכְמִשְׁפָּטֹ֖ו כֵּ֣ן יַעֲשֶׂ֑ה חֻקָּ֤ה אַחַת֙ יִהְיֶ֣ה לָכֶ֔ם וְלַגֵּ֖ר וּלְאֶזְרַ֥ח הָאָֽרֶץ׃
+
+"И если жить (будет) среди вас пришелец (странник) и он должен совершить Пасху Господу по уставу Пасхи и по закону её должен совершить её, устав один должен быть у вас и для пришельца и для коренного жителя земли."
+
+גּור: странствовать, жить как пришлец или гость.
+
+И, наконец, всякий пришелец, живший среди евреев, должен был участвовать в праздновании Пасхи (сравните Езд. 6:20-21), если он отвечал требованию, хоть и не указанному здесь, в Чис. 9:14, но хорошо известному израильтянам: он должен был обратиться к Богу Израилеву и в знак этого – быть обрезанным (Исх. 12:48).
+
+# Если у вас будет жить переселенец
+
+"У вас" - то есть в Израиле.
+
+# Он должен совершить её по уставу о Пасхе и по постановлению о ней
+
+"Он должен отпраздновать её в соотвествии со всеми постановлениями, данными Господом". Слова "устав" и "постановление" являются синонимами, но употребляются вместе для усиления мысли о том, что переселенцы должны соблюсти все правила касательно Пасхи.
diff --git a/num/09/15.md b/num/09/15.md
new file mode 100644
index 00000000..560401ea
--- /dev/null
+++ b/num/09/15.md
@@ -0,0 +1,23 @@
+# В тот день, когда поставлена была скиния, облако покрыло скинию откровения, и с вечера до самого утра над скинией был виден как бы огонь.
+
+וּבְיֹום֙ הָקִ֣ים אֶת־הַמִּשְׁכָּ֔ן כִּסָּ֤ה הֶֽעָנָן֙ אֶת־הַמִּשְׁכָּ֔ן לְאֹ֖הֶל הָעֵדֻ֑ת וּבָעֶ֜רֶב יִהְיֶ֧ה עַֽל־הַמִּשְׁכָּ֛ן כְּמַרְאֵה־אֵ֖שׁ עַד־בֹּֽקֶר
+
+"И в день тот была поставлена (установлена) скиния, облако покрыло скинию откровения, и с вечера было над скинией явление огня до утра."
+
+מַרְאֶה: видение, явление.
+
+אֵש:огонь, пламя.
+
+В этом отрывке, описующем облако, которое было с израильтянами ночью и днем, пока они шли в Ханаан, предвосхищается и все последующее Божие руководство избранным народом.
+
+# Когда поставлена была скиния
+
+Здесь можно употребить действительный залог: "когда левиты установили скинию".
+
+# Скинию откровения
+
+Это ещё одно название скинии собрания. См., как данное поняие переведено в [Числа 1:50](../01/50.md).
+
+# С вечера до самого утра над скинией был виден как бы огонь
+
+Речь идёт об облаке, пребывавшем с Израилем с вечера до утра. Это облако было подобно огненному. Альтернативный перевод: "с вечера до утра над скинией пребывло огненное облако".
diff --git a/num/09/16.md b/num/09/16.md
new file mode 100644
index 00000000..d4081fa7
--- /dev/null
+++ b/num/09/16.md
@@ -0,0 +1,17 @@
+# Так и было всегда: облако покрывало её днём и подобие огня — ночью.
+
+כֵּ֚ן יִהְיֶ֣ה תָמִ֔יד הֶעָנָ֖ן יְכַסֶּ֑נּוּ וּמַרְאֵה־אֵ֖שׁ לָֽיְלָה׃
+
+"Так было постоянно (всегда), облако покрывало (днем) и явление огня ночью."
+
+תָמִיד: постоянство, непрерывность, продолжительность; нареч. непрестанно, постоянно, (на)всегда.
+
+Облако было проявлением самой личности Господа и Его присутствия (Исх. 40:34-38).
+
+# Так и было всегда
+
+Можно уточнить, что облако постоянно присутствовало над скинией: "облако постоянно покрывало скинию".
+
+# Подобие огня — ночью
+
+Облако ночью было подобно огню. Альтернативный перевод: "ночью оно выглядело как большой огонь".
diff --git a/num/09/17.md b/num/09/17.md
new file mode 100644
index 00000000..cb0d243f
--- /dev/null
+++ b/num/09/17.md
@@ -0,0 +1,19 @@
+# И когда облако поднималось от скинии, сыновья Израиля отправлялись в путь и на месте, где останавливалось облако, там останавливались лагерем сыновья Израиля.
+
+וּלְפִ֞י הֵעָלֹ֤ת הֶֽעָנָן֙ מֵעַ֣ל הָאֹ֔הֶל וְאַ֣חֲרֵי־כֵ֔ן יִסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וּבִמְקֹ֗ום אֲשֶׁ֤ר יִשְׁכָּן־שָׁם֙ הֶֽעָנָ֔ן שָׁ֥ם יַחֲנ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И когда поднималось облако от скинии и после этого отравлялись сыновья Израиля, и на месте, на котором останавливалось облако, там располагались лагерем сыновья Израиля."
+
+עלה: подниматься, восходить.
+
+נסע: отправляться, двигаться, снимать (лагерь).
+
+Когда облако поднималось и двигалось вперед, это означало, что Бог идет, и народ шел за Ним. Когда же облако останавливалось над скинией, это означало, что Он остановился.
+
+# И когда облако поднималось
+
+Здесь можно употребить действительный залог: "и, когда Господь поднимал облако".
+
+# Останавливалось
+
+"Прекращало двигаться".
diff --git a/num/09/18.md b/num/09/18.md
new file mode 100644
index 00000000..32b228b9
--- /dev/null
+++ b/num/09/18.md
@@ -0,0 +1,7 @@
+# По велению Господа сыновья Израиля отправлялись в путь и по велению Господа останавливались: всё то время, когда облако стояло над скинией, стояли и они
+
+עַל־פִּ֣י יְהוָ֗ה יִסְעוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְעַל־פִּ֥י יְהוָ֖ה יַחֲנ֑וּ כָּל־יְמֵ֗י אֲשֶׁ֨ר יִשְׁכֹּ֧ן הֶעָנָ֛ן עַל־הַמִּשְׁכָּ֖ן יַחֲנֽוּ׃
+
+"По повелению Господа отправлялись сыновья Израиля, и по повелению Господа располагались лагерем, во весь период времени, в который стояло облако на скинией, и они располагались лагерем."
+
+См. комментарий к стихам 16-17.
diff --git a/num/09/19.md b/num/09/19.md
new file mode 100644
index 00000000..3cbba65d
--- /dev/null
+++ b/num/09/19.md
@@ -0,0 +1,9 @@
+# И если облако долгое время было над скинией, то и сыновья Израиля следовали этому указанию Господа и не отправлялись в путь.
+
+וּבְהַאֲרִ֧יךְ הֶֽעָנָ֛ן עַל־הַמִּשְׁכָּ֖ן יָמִ֣ים רַבִּ֑ים וְשָׁמְר֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה וְלֹ֥א יִסָּֽעוּ׃
+
+"И когда продлевалось облако над скинией множество дней, и хранили сыновья Израиля стражу Господа и не отравлялись."
+
+שמר: хранить, охранять, соблюдать, сохранять, сторожить.
+
+Порой они разбивали стан надолго (Чис. 9:19), но бывало и так, что облако оставалось над скиниею лишь несколько дней, а то и всего одну ночь, и на следующий день поднималось (стихи 20-21).
diff --git a/num/09/20.md b/num/09/20.md
new file mode 100644
index 00000000..9c6c8ea8
--- /dev/null
+++ b/num/09/20.md
@@ -0,0 +1,15 @@
+# Иногда облако было над скинией немного времени, и они по указанию Господа останавливались и по указанию Господа отправлялись в путь.
+
+וְיֵ֞שׁ אֲשֶׁ֨ר יִהְיֶ֧ה הֶֽעָנָ֛ן יָמִ֥ים מִסְפָּ֖ר עַל־הַמִּשְׁכָּ֑ן עַל־פִּ֤י יְהוָה֙ יַחֲנ֔וּ וְעַל־פִּ֥י יְהוָ֖ה יִסָּֽעוּ׃
+
+"И было, когда облако немного дней было над скинией, по повелению Господа останавливались, и по повелению Господа отправлялись."
+
+См. комментарий к стиху 19.
+
+# Иногда облако было над скинией
+
+"Иногда облако покрывало скинию".
+
+# Останавливались
+
+Или "разбивали лагерь".
diff --git a/num/09/21.md b/num/09/21.md
new file mode 100644
index 00000000..c85dd47b
--- /dev/null
+++ b/num/09/21.md
@@ -0,0 +1,15 @@
+# Иногда облако стояло только от вечера до утра, поутру поднималось, и тогда они отправлялись. Или облако стояло день и ночь, а когда поднималось, тогда и они отправлялись.
+
+וְיֵ֞שׁ אֲשֶׁ֨ר יִהְיֶ֤ה הֶֽעָנָן֙ מֵעֶ֣רֶב עַד־בֹּ֔קֶר וְנַעֲלָ֧ה הֶֽעָנָ֛ן בַּבֹּ֖קֶר וְנָסָ֑עוּ אֹ֚ו יֹומָ֣ם וָלַ֔יְלָה וְנַעֲלָ֥ה הֶעָנָ֖ן וְנָסָֽעוּ׃
+
+"И было, когда стояло облако с вечера до утра, и поднималось облако утром и они отправлялись, или день и ночь, и поднималось облако, и они отправлялись."
+
+См. комментарий к стиху 19.
+
+# От вечера до утра
+
+То есть "в течение ночи". Можно уточнить: "Иногда облако стояло только в течение одной ночи".
+
+# А когда поднималось, тогда и они отправлялись
+
+"Они отправлялись в путь только тогда, когда облако поднималось".
diff --git a/num/09/22.md b/num/09/22.md
new file mode 100644
index 00000000..f93cc558
--- /dev/null
+++ b/num/09/22.md
@@ -0,0 +1,7 @@
+# Если два дня или месяц, или несколько дней облако стояло над скинией, то и сыновья Израиля стояли и не отправлялись в путь, а когда оно поднималось, тогда отправлялись.
+
+אֹֽו־יֹמַ֜יִם אֹו־חֹ֣דֶשׁ אֹו־יָמִ֗ים בְּהַאֲרִ֨יךְ הֶעָנָ֤ן עַל־הַמִּשְׁכָּן֙ לִשְׁכֹּ֣ן עָלָ֔יו יַחֲנ֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל וְלֹ֣א יִסָּ֑עוּ וּבְהֵעָלֹתֹ֖ו יִסָּֽעוּ׃
+
+"Или дни, или месяц, или период времени продлевалось облако над скинией, располагались лагерем сыновья Израиля и не отравлялись, и когда поднималось оно, тогда отправлялись они."
+
+См. комментарий к стиху 19.
diff --git a/num/09/23.md b/num/09/23.md
new file mode 100644
index 00000000..4d538d84
--- /dev/null
+++ b/num/09/23.md
@@ -0,0 +1,7 @@
+# По указанию Господа останавливались и по указанию Господа отправлялись в путь: следовали указанию Господа по велению Господа, данному через Моисея.
+
+עַל־פִּ֤י יְהוָה֙ יַחֲנ֔וּ וְעַל־פִּ֥י יְהוָ֖ה יִסָּ֑עוּ אֶת־מִשְׁמֶ֤רֶת יְהוָה֙ שָׁמָ֔רוּ עַל־פִּ֥י יְהוָ֖ה בְּיַד־מֹשֶֽׁה׃
+
+"По повелению Господа располагались лагерем, и по повелению Господа они отправлялись, стражу Господа хранят они, по повелению Господа в руке Моисея."
+
+Однако, в любом случае народ шел и останавливался по Божиему указанию (стих 23). И никуда не двигались самостоятельно.
diff --git a/num/09/intro.md b/num/09/intro.md
new file mode 100644
index 00000000..0535d133
--- /dev/null
+++ b/num/09/intro.md
@@ -0,0 +1,15 @@
+# Книга Числа
+
+# Глава 9
+
+# Общие Замечания
+
+## Основная тема данной главы
+
+**Пасха**
+
+В настоящей главе говорится о том, как Божий народ впервые отпраздновал Пасху. Израильтяне совершили её в точности так, как сказал им Господь.
+
+Празднование Пасхи. – Пасха нечистых по закону; Пасха путешествующих. – Облако над скинией собрания.
+
+* * *
diff --git a/num/10/01.md b/num/10/01.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/10/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/10/02.md b/num/10/02.md
new file mode 100644
index 00000000..91da4f30
--- /dev/null
+++ b/num/10/02.md
@@ -0,0 +1,17 @@
+# Сделай себе две серебряные трубы чеканной работы, чтобы использовать их для созыва общества и для снятия лагерей
+
+עֲשֵׂ֣ה לְךָ֗ שְׁתֵּי֙ חֲצֹֽוצְרֹ֣ת כֶּ֔סֶף מִקְשָׁ֖ה תַּעֲשֶׂ֣ה אֹתָ֑ם וְהָי֤וּ לְךָ֙ לְמִקְרָ֣א הָֽעֵדָ֔ה וּלְמַסַּ֖ע אֶת־הַֽמַּחֲנֹֽות
+
+"Сделай для себя две трубы серебряные, чеканной работы сделай их. И используй их для созыва собрания и снятия стана".
+
+חֲצצְרָה: труба (длинная прямая труба, обычно из серебра или бронзы, звуковое отверстие было шире чем у 02485 (חָלִיל) и, за исключением формы, она напоминала современную трубу).
+
+מִקְשָה: чеканная работа.
+
+מִקְרָא: собрание; 2. созыв; 3. чтение (вслух).
+
+# Чтобы использовать их
+
+Моисей сам не будет дуть в эти трубы, это будут делать священники.
+
+При Давиде было приготовлено 7 труб, при Соломоне – 120. Для того, чтобы народ в точности знал, когда и как ему двигаться (сравните 9:15-23), необходимо было разработать систему сигналов. Их стали подавать в две специально для этого изготовленные серебряные трубы – с целью как собирать народ, так и объявлять о снятии станов. Когда дули в обе трубы, людям следовало собираться у входа в скинию (т. е. у восточной стороны ее). Когда же звучала лишь одна труба, это означало, что вызывались только «начальники» родов. Особым трубным звуком или, может быть, тональностью его, объявлялось о снятии станов, расположенных к востоку (сравните 2:3-9). При повторном таком звуке поднимались, как по тревоге, племена, становящиеся к югу (9:6; сравните 2:10-16). По всей видимости, те племена, которые стояли к западу и северу, тоже имели свои, особые, сигналы тревоги.
diff --git a/num/10/03.md b/num/10/03.md
new file mode 100644
index 00000000..d90b2c3b
--- /dev/null
+++ b/num/10/03.md
@@ -0,0 +1,13 @@
+# Когда затрубят ими, всё общество соберётся к тебе у входа скинии собрания
+
+וְתָקְע֖וּ בָּהֵ֑ן וְנֹֽועֲד֤וּ אֵלֶ֨יךָ֙ כָּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֥הֶל מֹועֵֽד
+
+"И затрубят в них и соберется к тебе все общество Израиля ко входу в скинию собрания".
+
+תקע: трубить, ударять (друг друга) в ладоши; перен. ручаться, заключать договор.
+
+עֵדָה: собрание, общество, группа, скопище, сонм, рой, стадо, дом, семья.
+
+# К тебе
+
+То есть: "там, где ты находишься". Это означает, что Моисей должен находиться рядом со священником, когда он будет дуть в трубу.
diff --git a/num/10/04.md b/num/10/04.md
new file mode 100644
index 00000000..d379a282
--- /dev/null
+++ b/num/10/04.md
@@ -0,0 +1,13 @@
+# Когда затрубят одной трубой, к тебе соберутся начальники Израиля и начальники над тысячами
+
+וְאִם־בְּאַחַ֖ת יִתְקָ֑עוּ וְנֹועֲד֤וּ אֵלֶ֨יךָ֙ הַנְּשִׂיאִ֔ים רָאשֵׁ֖י אַלְפֵ֥י יִשְׂרָאֵֽל
+
+"Если одной трубой затрубят, (пусть) соберутся к тебе князья и главы тысяч Израиля".
+
+אִם־בְּאַחַ֖ת יִתְקָ֑עוּ: если одной трубой затрубят.
+
+יעד: собираться. נשִיא: князь, вождь, начальник, властитель, глава.
+
+# Начальники Израиля и начальники над тысячами
+
+Эти две фразы относятся к одной и той же группе людей. Здесь вторая фраза используется для дополнения первой фразы. Альтернативный перевод: «лидеры, являющиеся главами колен Израиля».
diff --git a/num/10/05.md b/num/10/05.md
new file mode 100644
index 00000000..7c95e418
--- /dev/null
+++ b/num/10/05.md
@@ -0,0 +1,9 @@
+# Когда затрубите тревогу, двинутся лагеря, стоящие на востоке
+
+וּתְקַעְתֶּ֖ם תְּרוּעָ֑ה וְנָֽסְעוּ֙ הַֽמַּחֲנֹ֔ות הַחֹנִ֖ים קֵֽדְמָה
+
+"И когда затрубят сигнал тревоги, снимутся лагеря на востоке". תְרוּעָה: тревоги сигнал; 2. трубный звук тревоги. נסע: отправляться, двигаться, снимать (лагерь).
+
+# Когда затрубите тревогу
+
+Здесь подразумевающееся местоимение «вы» используется во множественном числе. Господь говорит с Моисеем, но обращается Он к священникам. В трубы будут дуть священники, не Моисей. Альтернативный перевод: «Когда они издадут громкий сигнал».
diff --git a/num/10/06.md b/num/10/06.md
new file mode 100644
index 00000000..0970afbe
--- /dev/null
+++ b/num/10/06.md
@@ -0,0 +1,23 @@
+# Когда во второй раз затрубите тревогу, двинутся лагеря, стоящие на юге. Пусть трубят тревогу при отправлении в путь
+
+וּתְקַעְתֶּ֤ם תְּרוּעָה֙ שֵׁנִ֔ית וְנָֽסְעוּ֙ הַֽמַּחֲנֹ֔ות הַחֹנִ֖ים תֵּימָ֑נָה תְּרוּעָ֥ה יִתְקְע֖וּ לְמַסְעֵיהֶֽם
+
+"И когда затрубят тревогу второй раз, снимутся с места все лагеря, которые на юге. Пусть трубят тревогу когда снимаются они с места".
+
+תְקַעְתֶּ֤ם תְּרוּעָה֙ שֵׁנִ֔ית: и затрубят тревогу второй раз.
+
+תֵימָן: юг, южный.
+
+לְמַסְעֵיהֶֽם: когда снимаются они с места.
+
+# Когда второй раз затрубите тревогу
+
+Здесь подразумевающееся местоимение «вы» используется во множественном числе. Господь говорит с Моисеем, но обращается Он к священникам. В трубы будут дуть священники, не Моисей. Альтернативный перевод: «Когда ... они издадут второй громкий сигнал».
+
+# Во второй раз
+
+«Повторно» или «Снова».
+
+# Пусть трубят тревогу при отправлении в путь
+
+Здесь подразумевается, что трубят священники, а народ Израиля отправляется в путь.
diff --git a/num/10/07.md b/num/10/07.md
new file mode 100644
index 00000000..25a680bc
--- /dev/null
+++ b/num/10/07.md
@@ -0,0 +1,11 @@
+# А когда необходимо будет собрать собрание, трубите, но не тревогу
+
+וּבְהַקְהִ֖יל אֶת־הַקָּהָ֑ל תִּתְקְע֖וּ וְלֹ֥א תָרִֽיעוּ
+
+"И когда собирается собрание, (пусть) трубят, но не сигнал тревоги".
+
+# Когда необходимо будет собрать собрание
+
+«Чтобы собрать общество вместе».
+
+10:7-10 Система сигналов, подаваемых трубами. См. комментарии ко 2 стиху.
diff --git a/num/10/08.md b/num/10/08.md
new file mode 100644
index 00000000..f7c5d709
--- /dev/null
+++ b/num/10/08.md
@@ -0,0 +1,11 @@
+# Сыновья Аарона, священники, должны трубить в трубы — это будет вам вечным постановлением в ваши роды
+
+וּבְנֵ֤י אַהֲרֹן֙ הַכֹּ֣הֲנִ֔ים יִתְקְע֖וּ בַּֽחֲצֹצְרֹ֑ות וְהָי֥וּ לָכֶ֛ם לְחֻקַּ֥ת עֹולָ֖ם לְדֹרֹתֵיכֶֽם
+
+"Сыновья Аарона священники будут трубить в трубы, и это для вас устав вечный для поколений их".
+
+# Будет вам вечным постановлением
+
+То есть: «будет правилом для вас». Здесь местоимение «вам» используется во множественном числе и относится к народу Израиля.
+
+Трубить предоставлено было одним иереям, потому что труба означала Божие призвание.
diff --git a/num/10/09.md b/num/10/09.md
new file mode 100644
index 00000000..b2e1a50b
--- /dev/null
+++ b/num/10/09.md
@@ -0,0 +1,21 @@
+# Когда в вашей земле пойдёте на войну против врага, наступающего на вас, трубите тревогу трубами, и Господь, ваш Бог, вспомнит о вас, и будете спасены от ваших врагов
+
+כִֽי־תָבֹ֨אוּ מִלְחָמָ֜ה בְּאַרְצְכֶ֗ם עַל־הַצַּר֙ הַצֹּרֵ֣ר אֶתְכֶ֔ם וַהֲרֵעֹתֶ֖ם בַּחֲצֹצְרֹ֑ות וֲנִזְכַּרְתֶּ֗ם לִפְנֵי֙ יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם וְנֹושַׁעְתֶּ֖ם מֵאֹיְבֵיכֶֽם
+
+"Если пойдете на войну в земле вашей, атакующего вас, трубите тревогу, трубами и вы будете упомянуты пред лицом Господа Бога вашего и спасены от врагов ваших".
+
+בְּאַרְצְכֶ֗ם עַל־הַצַּר֙ הַצֹּרֵ֣ר אֶתְכֶ֔ם: В земле вашей против врага атакующего вас".
+
+# Когда вы в вашей земле пойдёте на войну ... наступающего на вас
+
+Господь говорит с Моисеем и использует местоимение «вы», но на самом деле Он обращается к идущему на войну народу Израиля.
+
+# Трубите тревогу трубами
+
+Здесь Господь снова говорит с Моисеем, но на самом деле Он подразумевает, что в трубы будут дуть священники. Альтернативный перевод: «тогда дай команду священникам, чтобы они подали сигнал тревоги с помощью труб».
+
+# Вспомнит о вас
+
+В некоторых переводах здесь используется фраза «воззовёт к разуму», что означает «напомнит».
+
+Трубить в трубы было прерогативой священников. Даже после того, как пребывание в пустыне окончилось и племена осели на земле, в трубы следовало продолжать трубить, особенно в дни войны. Роль священников в битвах и обещание Господа откликаться на трубные призывы говорят о том, что Его народ должен был быть вовлечен в священную войну. Это значит, что евреям надо было сражаться для Господа, Который, конечно, вел бы их против их врагов и обеспечивал им успех в сражениях (стих 9; сравните Иис. Н. 6:12-21). Священникам полагалось также дуть в трубы в дни главных праздников (Пасхи, Седмиц или Пятидесятницы, и Кущей), и, кроме того, в праздники новомесячия, в первый день каждого месяца (Лев. 23; обратите особое внимание на стих 24). Причем в этих случаях в трубы трубили не столько ради того, чтобы объявлять о тех или иных праздниках, сколько для того, чтобы призывать Бога и праздновать Его присутствие среди Его народа по этим особым случаям. Каждый раз трубные звуки как бы служили напоминанием Богу о Его народе, а также напоминанием народу о том, как Он вел и благословлял его в прошлом, особенно во время пребывания в пустыне.
diff --git a/num/10/10.md b/num/10/10.md
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--- /dev/null
+++ b/num/10/10.md
@@ -0,0 +1,37 @@
+# И в день вашей радости, и в ваши праздники, и в начале месяца трубите в трубы при всесожжениях и при мирных жертвах — это будет напоминанием о вас перед вашим Богом. Я Господь, ваш Бог»
+
+וּבְיֹ֨ום שִׂמְחַתְכֶ֥ם וּֽבְמֹועֲדֵיכֶם֮ וּבְרָאשֵׁ֣י חָדְשֵׁיכֶם֒ וּתְקַעְתֶּ֣ם בַּחֲצֹֽצְרֹ֗ת עַ֚ל עֹלֹ֣תֵיכֶ֔ם וְעַ֖ל זִבְחֵ֣י שַׁלְמֵיכֶ֑ם וְהָי֨וּ לָכֶ֤ם לְזִכָּרֹון֙ לִפְנֵ֣י אֱלֹֽהֵיכֶ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם
+
+"И в день радости вашей и в назначенные дни (праздники), и в первые дни месяца (новомесячия), трубите в трубы. И при всесожжениях ваших и при мирных жертвах ваших, и это будет памятью (напоминанием) пред лицом Господа вашего. Я Господь Бог (Яхве Элохим)".
+
+וּבְיֹ֨ום שִׂמְחַתְכֶ֥ם: в день радости вашей.
+
+מוֹעֵד: назначенное время, назначенный срок, определённая пора.
+
+וּבְרָאשֵׁי, и в первый день.
+
+וּתְקַעְתֶּ֣ם בַּחֲצֹֽצְרֹ֗ת: трубите в трубы.
+
+# В ваши праздники
+
+Существительное «праздник» можно выразить глаголом «праздновать». Альтернативный перевод: «когда вы будете праздновать».
+
+# Трубите в трубы
+
+Здесь Господь снова обращается к Моисею, но на самом деле Он подразумевает, что в трубы будут дуть священники. Альтернативный перевод: «вели священникам, чтобы они дули в трубы».
+
+# В начале месяца
+
+В еврейском календаре 12 месяцев. Начальная фаза луны с первым её лучом света знаменовала начало нового месяца в лунном календаре.
+
+# При всесожжениях ...
+
+В этих фразах местоимения «ваши» и «вашим» используются во множественном числе и относятся к народу Израиля.
+
+# При мирных жертвах
+
+«во время мирных жертвоприношений»
+
+# Это будет напоминанием о вас перед вашим Богом
+
+«будет служить вам напоминанием обо Мне». Слово «напоминание» можно выразить глаголом «напомнить». Альтернативный перевод: «всегда будет напоминать Мне о вас и вам обо Мне».
diff --git a/num/10/11.md b/num/10/11.md
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--- /dev/null
+++ b/num/10/11.md
@@ -0,0 +1,27 @@
+# Общие замечания:
+
+10:11-13 Народ покидает гору Синай. 10:11 – 22:1 Этот раздел начинается с описания того, как Господь руководил Своим народом непосредственно в районе Кадеса (10,12; 12,16; 13,3.26). Отсюда должно было начаться завоевание обетованной земли. Однако вместо обещанной победы вспыхнул мятеж, в который оказались вовлечены все израильтяне, за исключением Моисея, Аарона, Иисуса Навина и Халева. Господь провозглашает суд над целым поколением, куда входят все исчисленные в переписи, и повелевает ему оставить Кадес и повернуть назад к горе Синай. Однако сразу после вынесения приговора Господь рассказывает Израилю, как надлежит служить Богу в обетованной земле, из чего следует, что израильтяне все же войдут в землю, обещанную им Богом. Хронологическая последовательность событий, как было указано в примеч. к Исх 18 гл., заставляет поместить здесь рассказанное в Исх 18 гл. о тесте Моисея Иофоре-Рагуиле (ср. Чис. 10:29).
+
+# На второй год, во второй месяц, в двадцатый день месяца облако поднялось от скинии откровения
+
+וַיְהִ֞י בַּשָּׁנָ֧ה הַשֵּׁנִ֛ית בַּחֹ֥דֶשׁ הַשֵּׁנִ֖י בְּעֶשְׂרִ֣ים בַּחֹ֑דֶשׁ נַעֲלָה֙ הֶֽעָנָ֔ן מֵעַ֖ל מִשְׁכַּ֥ן הָעֵדֻֽת
+
+"И было, во второй год, второй месяц, двадцатый день месяца, поднялось облако от скинии откровения".
+
+נַעֲלָה֙ הֶֽעָנָ֔ן מֵעַ֖ל מִשְׁכַּ֥ן הָעֵדֻֽת׃: поднялось облако от скинии откровения.
+
+# На второй год
+
+"Во 2-ой год". Это относится ко второму году после того, как Господь вывел израильтян из Египта.
+
+# Во второй месяц, в двадцатый день месяца
+
+«В 20-ый день 2-го месяца». Это второй месяц еврейского календаря.
+
+# Облако поднялось
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «взошло облако» или «Господь поднялся в облаке». )
+
+# От скинии откровения
+
+Скинию также называли этим длинным именем, потому что в ней помещался ковчег с Божьим законом. Посмотрите, как вы перевели это в [Числа 1:50](../01/50.md).
diff --git a/num/10/12.md b/num/10/12.md
new file mode 100644
index 00000000..c3e92bcb
--- /dev/null
+++ b/num/10/12.md
@@ -0,0 +1,13 @@
+# И сыновья Израиля отправились по своим лагерям из Синайской пустыни. Облако остановилось в пустыне Фаран
+
+וַיִּסְע֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל לְמַסְעֵיהֶ֖ם מִמִּדְבַּ֣ר סִינָ֑י וַיִּשְׁכֹּ֥ן הֶעָנָ֖ן בְּמִדְבַּ֥ר פָּארָֽן׃
+
+"И отправились сыновья Израиля и сняли лагерь, из пустыни Синай (Синайской пустыни), и остановилось (поселилось) облако в пустыне Фаран".
+
+מַסַע: отшествие, снятие (лагеря).
+
+סִיני: Синай.
+
+שכן: обитать, пребывать, жить, населять. поселять.
+
+Пустыня Фаран расположена на север от Синайского полуострова, занимая собою известковую плоскую возвышенность между долиною Нила и горами Каменистой Аравии. Южной границей ее являются пески, простирающиеся между верховьями заливов, окаймляющих Синайский полуостров; западной – Египетский поток; восточною – Аравия; северною – Негеб (юг Палестины). В настоящее время все пустынное пространство от Синая до Палестины носит одно общее название «Эт-Ти», т. е. «странствование».
diff --git a/num/10/13.md b/num/10/13.md
new file mode 100644
index 00000000..f681affb
--- /dev/null
+++ b/num/10/13.md
@@ -0,0 +1,13 @@
+# Они в первый раз двинулись по велению Господа, данному через Моисея
+
+וַיִּסְע֖וּ בָּרִאשֹׁנָ֑ה עַל־פִּ֥י יְהוָ֖ה בְּיַד־מֹשֶֽׁה
+
+"И сняли они лагерь впервые пред лицом Господа через Моисея".
+
+בְּיַד־מֹשֶֽׁה: в руку Моисея, посредством Моисея, через Моисея.
+
+# По велению Господа, данному через Моисея
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «посредством Моисея».
+
+Во второй год, во второй месяц, в двадцатый день месяца после начала исхода, лишь 20 дней спустя после того, как начал Израиль получать наставления в связи с предстоявшим уходом из Синая (1:1), Господь поднял облако славы Своей над скинией. Они пробыли в Синае около года (сравните Исх. 19:1 с Чис. 10:11). Это явление Божией славы совпало с окончанием празднования отложенной Пасхи (9:9-12). В каком-то смысле это как бы указывало на возобновление Господнего водительства в иных условиях – после совершения исхода и первоначального празднования Пасхи (Исх. 12:51; 13:21).
diff --git a/num/10/14.md b/num/10/14.md
new file mode 100644
index 00000000..7d4e10d6
--- /dev/null
+++ b/num/10/14.md
@@ -0,0 +1,17 @@
+# Первым было поднято знамя лагеря Иуды с его войском. Над их войском стоял Наассон, сын Аминадава
+
+וַיִּסַּ֞ע דֶּ֣גֶל מַחֲנֵ֧ה בְנֵֽי־יְהוּדָ֛ה בָּרִאשֹׁנָ֖ה לְצִבְאֹתָ֑ם וְעַל־צְבָאֹ֔ו נַחְשֹׁ֖ון בֶּן־עַמִּינָדָֽב
+
+"И снялся лагерь и штандарт сыновей Иуды, с воинством его. Над воинством стоял Наасон, сын Аминодава".
+
+См. Числа 1:7 и 2:3.
+
+# Наассон, сын Аминадава
+
+Посмотрите, как вы перевели имя этого человека в [Числа 1:7](../01/07.md).
+
+10:14-28 Повторяется порядок следования израильских станов, описанный в гл.2. Порядок движения был предписан Господом ранее (2:3-31).
+
+Первым выходило племя Иуды (10:14-16). Выступавшие вслед за ним сыны Гирсоновы и… Мерарины разбирали скинию и отправлялись за Иудой. Следующим был стан Рувимов (стихи 18-20), а после него шли сыны Каафовы, несшие ковчег откровения и другие священные предметы. Они выступали позднее – так, чтобы у сыновей Гирсоновых и Мерариных было достаточно времени воздвигнуть скинию на новом месте, прежде чем появятся сыны Каафовы (стих 21).
+
+Калено Ефремово следовало за сынами Каафы (стихи 22-24), и замыкало шествие колено Даново (стихи 25-27). По-видимому, этот порядок оставался с тех пор неизменным но время всех передвижений Израиля (стих 28).
diff --git a/num/10/15.md b/num/10/15.md
new file mode 100644
index 00000000..16e09a9a
--- /dev/null
+++ b/num/10/15.md
@@ -0,0 +1,3 @@
+# Нафанаил, сын Цуара, стоял над войском колена сыновей Иссахара.
+
+См. Числа 1:8 и 2:5.
diff --git a/num/10/16.md b/num/10/16.md
new file mode 100644
index 00000000..40db1d83
--- /dev/null
+++ b/num/10/16.md
@@ -0,0 +1,3 @@
+# Елиав, сын Хелона, стоял над войском колена сыновей Завулона
+
+См. Числа 1,9 и 2:7.
diff --git a/num/10/17.md b/num/10/17.md
new file mode 100644
index 00000000..8e3abf4a
--- /dev/null
+++ b/num/10/17.md
@@ -0,0 +1,13 @@
+# Скиния была снята, и пошли сыновья Гирсона и сыновья Мерара, носящие скинию
+
+הוּרַ֖ד הַמִּשְׁכָּ֑ן וְנָסְע֤וּ בְנֵֽי־גֵרְשֹׁון֙ וּבְנֵ֣י מְרָרִ֔י נֹשְׂאֵ֖י הַמִּשְׁכָּֽן
+
+"И спустили (сняли) скинию и снялись с лагеря сыновья Гирсона, и сыновья Мерари, носящие скинию (ответственные за ношение скинии".
+
+ירד: сходить, спускаться, идти вниз.
+
+נֹשְׂאֵ֖י הַמִּשְׁכָּֽן׃, носящие скинию.
+
+# Гирсона ... Мерари
+
+Посмотрите, как вы перевели имена этих людей в [Числа 3:17](../03/17.md).
diff --git a/num/10/18.md b/num/10/18.md
new file mode 100644
index 00000000..17cecb75
--- /dev/null
+++ b/num/10/18.md
@@ -0,0 +1,7 @@
+# И было поднято знамя лагеря Рувима с его войском. Над их войском стоял Елицур, сын Шедеура
+
+וְנָסַ֗ע דֶּ֛גֶל מַחֲנֵ֥ה רְאוּבֵ֖ן לְצִבְאֹתָ֑ם וְעַל־צְבָאֹ֔ו אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר
+
+"И был снят лагерь и штандарт в стане Рувима, с воинством его. Над воинством его (был) Елицур, сын Шедеура".
+
+Ср. Числа 2:10.
diff --git a/num/10/19.md b/num/10/19.md
new file mode 100644
index 00000000..83812e28
--- /dev/null
+++ b/num/10/19.md
@@ -0,0 +1,3 @@
+# Шелумиил, сын Цуришаддая, стоял над войском колена сыновей Симеона
+
+См. Числа 1:6 и 2:12.
diff --git a/num/10/20.md b/num/10/20.md
new file mode 100644
index 00000000..892cc60b
--- /dev/null
+++ b/num/10/20.md
@@ -0,0 +1,3 @@
+# Елиасаф, сын Регуила, стоял над войском колена сыновей Гада
+
+См. Числа 1:14 и 2:14.
diff --git a/num/10/21.md b/num/10/21.md
new file mode 100644
index 00000000..c2bb871d
--- /dev/null
+++ b/num/10/21.md
@@ -0,0 +1,3 @@
+# Потом пошли сыновья Каафа, носящие святилище. Скиния должна была устанавливаться до их прихода
+
+См. Числа 3:27.
diff --git a/num/10/22.md b/num/10/22.md
new file mode 100644
index 00000000..3e239725
--- /dev/null
+++ b/num/10/22.md
@@ -0,0 +1,7 @@
+# И было поднято знамя лагеря сыновей Ефрема с их войсками. Над их войском стоял Елишама, сын Аммиуда
+
+וְנָסַ֗ע דֶּ֛גֶל מַחֲנֵ֥ה בְנֵֽי־אֶפְרַ֖יִם לְצִבְאֹתָ֑ם וְעַל־צְבָאֹ֔ו אֱלִישָׁמָ֖ע בֶּן־עַמִּיהֽוּד
+
+"И сняли лагерь и штандарт лагеря сыновья Ефрема с воинством его. Над воинством Ефрема (стоял) Елишама, сын Аммиуда".
+
+См. Числа 1:10 и 2:18.
diff --git a/num/10/23.md b/num/10/23.md
new file mode 100644
index 00000000..b6bb15cf
--- /dev/null
+++ b/num/10/23.md
@@ -0,0 +1,3 @@
+# Гамалиил, сын Педацура, стоял над войском колена сыновей Манассии
+
+См. Числа 1:10 и 2:20.
diff --git a/num/10/24.md b/num/10/24.md
new file mode 100644
index 00000000..9a7d2b1f
--- /dev/null
+++ b/num/10/24.md
@@ -0,0 +1,3 @@
+# Авидан, сын Гидеония, стоял над войском колена сыновей Вениамина
+
+См. Числа 1:11 и 2:22.
diff --git a/num/10/25.md b/num/10/25.md
new file mode 100644
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--- /dev/null
+++ b/num/10/25.md
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+# Последним из всех было поднято знамя лагеря сыновей Дана с их войсками. Над их войском стоял Ахиезер, сын Аммишаддая
+
+וְנָסַ֗ע דֶּ֚גֶל מַחֲנֵ֣ה בְנֵי־דָ֔ן מְאַסֵּ֥ף לְכָל־הַֽמַּחֲנֹ֖ת לְצִבְאֹתָ֑ם וְעַל־צְבָאֹ֔ו אֲחִיעֶ֖זֶר בֶּן־עַמִּישַׁדָּֽי
+
+"И был снят лагерь и штандарт лагеря сыновей Дана. И все лагеря с воинством их. И над воинством (стоял) Ахиезер, сын Аммишаддая".
+
+מְאַסֵּף: в конце, напоследок.
+
+См. Числа 1:12 и 2:25.
diff --git a/num/10/26.md b/num/10/26.md
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--- /dev/null
+++ b/num/10/26.md
@@ -0,0 +1,3 @@
+# Пагиил, сын Охрана, стоял над войском колена сыновей Асира
+
+См. Числа 1:13 и 2:27.
diff --git a/num/10/27.md b/num/10/27.md
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index 00000000..cf5b68cb
--- /dev/null
+++ b/num/10/27.md
@@ -0,0 +1,3 @@
+# Ахир, сын Енана, стоял над войском колена сыновей Неффалима
+
+См. Числа 1:15 и 2:29
diff --git a/num/10/28.md b/num/10/28.md
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index 00000000..2d772de3
--- /dev/null
+++ b/num/10/28.md
@@ -0,0 +1,7 @@
+# Вот порядок шествия сыновей Израиля с их войсками. И они отправились
+
+אֵ֛לֶּה מַסְעֵ֥י בְנֵֽי־יִשְׂרָאֵ֖ל לְצִבְאֹתָ֑ם וַיִּסָּֽעוּ
+
+"Вот порядок снятия станов сыновей Израиля с воинствами их. И отправились они (в путь)".
+
+См. комментарии к 14 стиху.
diff --git a/num/10/29.md b/num/10/29.md
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index 00000000..3d9337f8
--- /dev/null
+++ b/num/10/29.md
@@ -0,0 +1,11 @@
+# Моисей сказал мадианитянину Ховаву, сыну Рагуила, родственнику Моисея: «Мы отправляемся в то место, о котором Господь сказал: "Отдам его Вам". Иди с нами, мы сделаем тебе добро, потому что Господь сказал доброе об Израиле»
+
+וַיֹּ֣אמֶר מֹשֶׁ֗ה לְ֠חֹבָב בֶּן־רְעוּאֵ֣ל הַמִּדְיָנִי֮ חֹתֵ֣ן מֹשֶׁה֒ נֹסְעִ֣ים׀ אֲנַ֗חְנוּ אֶל־הַמָּקֹום֙ אֲשֶׁ֣ר אָמַ֣ר יְהוָ֔ה אֹתֹ֖ו אֶתֵּ֣ן לָכֶ֑ם לְכָ֤ה אִתָּ֨נוּ֙ וְהֵטַ֣בְנוּ לָ֔ךְ כִּֽי־יְהוָ֥ה דִּבֶּר־טֹ֖וב עַל־יִשְׂרָאֵֽל
+
+"И сказал Моисей Ховаву, сыну Рагуила, мадианитянину, тестя Моисея: мы пойдем в место, о котором говорил Господь: Я точно дам его вам. Вы идите с нами, мы сделаем угодное вам, потому что Господь сказал доброе об Израиле".
+
+אֹתֹ֖ו אֶתֵּ֣ן לָכֶ֑ם לְכָ֤ה: Я точно дам его вам - двойное усиление мысли, говорящее о том, что Бог на 100% даст это место им.
+
+יטב: быть добрым, быть хорошим, угодным, приятным или благо угодным.
+
+В 10:29-32 Моисей просит своего родственника Ховава, знающего эту пустыню, стать для израильтян проводником ("быть для них глазом"). По всей видимости, Ховав был сыном Рагуила (братом Сепфоры – жены Моисея). По мнению одних, Ховав был сын, по мнению других – младший брат Иофора, сына Рагуилова (ср. Исх 18).
diff --git a/num/10/30.md b/num/10/30.md
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index 00000000..9a3a60f8
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+++ b/num/10/30.md
@@ -0,0 +1,15 @@
+# Но он сказал: «Не пойду. Я вернусь на родину в свою землю»
+
+וַיֹּ֥אמֶר אֵלָ֖יו לֹ֣א אֵלֵ֑ךְ כִּ֧י אִם־אֶל־אַרְצִ֛י וְאֶל־מֹולַדְתִּ֖י אֵלֵֽךְ
+
+"И сказал (Ховав) ему: не пойду, потому что в землю родства моего пойду".
+
+מוֹלֶדֶת: рождение, происхождение; 2. потомки, дети; 3. родство, родные.
+
+Между тем, прежде чем двинуться на Фаран, Моисей предложил своему зятю (брату жены) Ховаву сопровождать их к земле Обетованной. О том, кто такой Ховав, немало спорят, так как имя его некоторым представляется прозвищем Рагуила, тестя Моисеева (сравните Суд. 4:11). Вопрос усложняется тем, что Рагуил известен и под именем Иофора (Исх. 2:18; 3:1).
+
+Если уж обращаться к этому второстепенному вопросу, то ничего странного нет в том, что тесть Моисея известен под двумя именами. Назывался же, к примеру, Иаков – Израилем. Что же до идентификации личности Xовава, то он явно был сыном Рагуила и, значит, зятем Моисея (братом его жены). Почему, в таком случае, в некоторых переводах Суд. 4:11 Ховав назван «тестем» (хотен) Моисея? А дело в том, что наличие евр. корня хтн не всегда подразумевает тестя: оно может передавать понятие родства по супружеской линии как такового. К примеру, образованным от него хатан называется иногда зять, точнее – муж дочери; Быт. 19:12,14; Суд. 15:6; 19:5. Но мужем дочери Моисея Ховав, конечно, не был.
+
+Самое правильное решение вопроса видится в том, что Рагуил (Иофор) умер года за два до того, как здесь впервые встречаем упоминание о Ховаве. (Ведь последняя ссылка на Рагуила – в Исх. 18:27.)
+
+Остается допустить, что Ховав, брат Сепфоры, жены Моисея, стал после смерти своего отца играть роль патриарха в семье и как бы сделался, по господствовавшему тогда обычаю, тестем Моисея. Кроме того, последнее сказанное нам о Рагуиле – это то, что он возвратился в свою землю (Исх. 18:27), Ховав же, как видим, оставался на Синае с Моисеем, в свете изложенного закономерно считать Ховава зятем Моисея и не принимать его за Рагуила. Моисей был заинтересован в том, чтобы Ховав шел с ними не только потому, чтобы сделать его причастником благословений, ожидавших Израиль в земле Обетованной. Ховав хорошо был знаком с дорогами в пустыне, которыми им предстояло идти (стихи 31-32), и Моисей хотел воспользоваться его познаниями.
diff --git a/num/10/31.md b/num/10/31.md
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index 00000000..a1c90413
--- /dev/null
+++ b/num/10/31.md
@@ -0,0 +1,7 @@
+# Моисей сказал: «Не оставляй нас, потому что ты знаешь, как мы располагаемся лагерем в пустыне — будешь нашими глазами
+
+וַיֹּ֕אמֶר אַל־נָ֖א תַּעֲזֹ֣ב אֹתָ֑נוּ כִּ֣י׀ עַל־כֵּ֣ן יָדַ֗עְתָּ חֲנֹתֵ֨נוּ֙ בַּמִּדְבָּ֔ר וְהָיִ֥יתָ לָּ֖נוּ לְעֵינָֽיִם
+
+"И сказал (Моисей): нет, пожалуйста, (не) оставляй нас, потому что знаешь как располагаются наши станы в пустыне, ты будешь для нас глазами".
+
+Ховав мог быть полезен евреям своим прекрасным знакомством с пустыней.
diff --git a/num/10/32.md b/num/10/32.md
new file mode 100644
index 00000000..3215cdea
--- /dev/null
+++ b/num/10/32.md
@@ -0,0 +1,5 @@
+# Если пойдёшь с нами, то добро, которое Господь сделает нам, мы сделаем тебе
+
+וְהָיָ֖ה כִּי־תֵלֵ֣ךְ עִמָּ֑נוּ וְהָיָ֣ה׀ הַטֹּ֣וב הַה֗וּא אֲשֶׁ֨ר יֵיטִ֧יב יְהוָ֛ה עִמָּ֖נוּ וְהֵטַ֥בְנוּ לָֽךְ
+
+"И будет, если пойдёшь с нами, будет добро. То, хорошее, что Господь сделает нам, мы сделаем хорошее тебе".
diff --git a/num/10/33.md b/num/10/33.md
new file mode 100644
index 00000000..c0ba1f0a
--- /dev/null
+++ b/num/10/33.md
@@ -0,0 +1,21 @@
+# Они отправились от горы Господа на три дня пути, и ковчег завета Господа шёл перед ними три дня пути, чтобы указать им место, где остановиться
+
+יִּסְעוּ֙ מֵהַ֣ר יְהוָ֔ה דֶּ֖רֶךְ שְׁלֹ֣שֶׁת יָמִ֑ים וַאֲרֹ֨ון בְּרִית־יְהוָ֜ה נֹסֵ֣עַ לִפְנֵיהֶ֗ם דֶּ֚רֶךְ שְׁלֹ֣שֶׁת יָמִ֔ים לָת֥וּר לָהֶ֖ם מְנוּחָֽה
+
+"И отправились они от горы Господа (Синай) в путь на три дня. И ковчег завета Господа несли пред лицом их три дня пути, чтобы высмотреть для них место лагеря".
+
+תור: высматривать, осматривать, исследовать, испытывать.
+
+# Они отправились
+
+«Они» в данном случае относится к народу Израиля.
+
+# От горы Господа
+
+Это относится к горе Синай. Полный смысл этого утверждения можно сформулировать яснее. Альтернативный перевод: «от горы Синай, горы Господа».
+
+# Ковчег завета Господа шёл перед ними
+
+Группа левитов, несущих ковчег завета, во время путешествия шла перед народом Израиля. Альтернативный перевод: «когда они путешествовали, левиты несли ковчег завета Господа перед ними».
+
+Первый переход после того, как они оставили Синай, продолжался три дня. Израильтяне шли лишь при свете дня; а ночью и облако и ковчег покоились вместе с народом. На то, что поход евреев носил военный характер, и предвкушение несомненных военных побед, ожидавших их впереди, не оставляло их, указывал военный клич Моисея, ведшего народ; это был клич, которым призывался Господь и Его всепобеждающая сила (стих 35; сравните Пс. 68:1). Когда дневной переход заканчивался, Моисей молил Господа, чтобы на ночь Он возвратился к народу Своему и пребывал с ним.
diff --git a/num/10/34.md b/num/10/34.md
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--- /dev/null
+++ b/num/10/34.md
@@ -0,0 +1,7 @@
+# Когда они отправлялись из лагеря, днём их осеняло облако Господа
+
+וַעֲנַ֧ן יְהוָ֛ה עֲלֵיהֶ֖ם יֹומָ֑ם בְּנָסְעָ֖ם מִן־הַֽמַּחֲנֶֽה
+
+"И облако Господа (было) над ними днем когда они отправились из лагеря".
+
+См. комментарии к 33 стиху.
diff --git a/num/10/35.md b/num/10/35.md
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index 00000000..10576e69
--- /dev/null
+++ b/num/10/35.md
@@ -0,0 +1,29 @@
+# Когда ковчег поднимался в путь, Моисей говорил: «Восстань, Господь, и Твои враги рассыплются, побегут от Твоего лица ненавидящие Тебя!»
+
+וַיְהִ֛י בִּנְסֹ֥עַ הָאָרֹ֖ן וַיֹּ֣אמֶר מֹשֶׁ֑ה קוּמָ֣ה׀ יְהוָ֗ה וְיָפֻ֨צוּ֙ אֹֽיְבֶ֔יךָ וְיָנֻ֥סוּ מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ
+
+"И было, когда отправлялся ковчег в путь, сказал Моисей: Встань Господь, и рассеятся враги Твои, и побегут ненавидящие Тебя перед Тобою".
+
+פוץ: рассеиваться, распространяться, разбегаться, рассыпаться, разливаться.
+
+נוס: бежать, убегать, разбегаться, обращаться в бегство.
+
+מְשַׂנְאֶיךָ: ненавидящие тебя.
+
+מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ: ненавидящие тебя перед тобою / перед лицом твоим.
+
+# Когда ковчег поднимался в путь
+
+Здесь говорится о ковчеге, как о самостоятельно путешествующем человеке. В действительности, ковчег носили люди.
+
+Альтернативный перевод: «Всякий раз, когда несущие ковчег люди отправлялись в путь».
+
+# Восстань, Господь
+
+Здесь слово «восстать» - это просьба к Господу, чтобы Он начал действовать. В данном случае Моисей просил Его рассеять их врагов.
+
+# Побегут от Твоего лица ненавидящие Тебя
+
+Здесь Моисей говорит о Господе, заставляющем их врагов бежать от народа Израиля, как будто они бежали от самого Господа. Альтернативный перевод: «сделай так, чтобы ненавидящие Тебя побежали от Твоего ковчега и Твоего народа».
+
+В 10:35-36 приведена молитва, которую Моисей произносил в начале и в конце каждого отрезка пути.
diff --git a/num/10/36.md b/num/10/36.md
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index 00000000..748dbbfd
--- /dev/null
+++ b/num/10/36.md
@@ -0,0 +1,17 @@
+# А когда останавливался ковчег, он говорил: «Вернись, Господь, к тысячам и десяткам тысяч Израиля!»
+
+וּבְנֻחֹ֖ה יֹאמַ֑ר שׁוּבָ֣ה יְהוָ֔ה רִֽבְבֹ֖ות אַלְפֵ֥י יִשְׂרָאֵֽל
+
+"И когда остановился (успокоился) ковчег, сказал: Вернись Господь, тьма (тысячи) тысяч Израиля".
+
+רְבָבָה: десять тысяч, тьма, большое множество.
+
+# Когда останавливался ковчег
+
+Здесь говорится о ковчеге, как о самостоятельно путешествующем человеке. В действительности, ковчег носили люди. Альтернативный перевод: «Всякий раз, когда несущие ковчег люди останавливались».
+
+# К тысячам и десяткам тысяч
+
+Это относится к людям. Полный смысл этого утверждения можно сформулировать яснее. Альтернативный перевод: «к нескольким десяткам тысяч людей».
+
+См. такомментарии к 35 стиху.
diff --git a/num/10/intro.md b/num/10/intro.md
new file mode 100644
index 00000000..a29e73c8
--- /dev/null
+++ b/num/10/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 10
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Трубы
+
+На древнем Ближнем Востоке трубы использовались для разных целей. Их использовали для того, чтобы собрать людей вместе, а также для того, чтобы вести людей в бой.
+
+## Израиль начинает путешествовать
+
+У каждого колена было свое определенное место среди народа, так же, как и у скинии. Их движения по пустыне были очень обдуманными и упорядоченными.
+
+Повеление устроить серебряные трубы. – Выступление в пустыню Фаран. – Порядок движения. – Приглашение мадианитянина Ховава сопровождать евреев. – Воззвания Моисея при поднятии и остановке ковчега завета.
+
+Ссылки:
+
+  * **[Числа 10:1 Примечание](./01.md)**
+
+**[](../11/intro.md)**
diff --git a/num/11/01.md b/num/11/01.md
new file mode 100644
index 00000000..f7e811f1
--- /dev/null
+++ b/num/11/01.md
@@ -0,0 +1,15 @@
+# Народ начал роптать перед Господом. Господь услышал, Его гнев воспламенился, среди них разгорелся огонь Господа и начал истреблять лагерь с краю.
+
+וַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים רַ֖ע בְּאָזְנֵ֣י יְהוָ֑ה וַיִּשְׁמַ֤ע יְהוָה֙ וַיִּ֣חַר אַפֹּ֔ו וַתִּבְעַר־בָּם֙ אֵ֣שׁ יְהוָ֔ה וַתֹּ֖אכַל בִּקְצֵ֥ה הַֽמַּחֲנֶֽה׃
+
+"И стал народ роптать злое в слух на Господа, и услышал Господь и воспламенился гнев Его, и вспыхнул у (в) них огонь Господа и истребил край лагеря (стана)."
+
+אנן: роптать, жаловаться, сетовать.
+
+רַע: плохой, негодный, неугодный, злополучный, пагубный; 2. злой, развращённый, неправедный.
+
+Под «огнем Господним» в данном случае (ср. Чис.11:3) можно разуметь необыкновенно сильную молнию, посланную Богом в наказание роптавших, – подобно тому, как «огнем небесным», «огнем Божьим» молния названа в кн. Иова (Иов 1.16) и 4 кн. Цар (4Цар 1.10:12).
+
+# Разгорелся огонь Господа
+
+"Господь послал горящий огонь".
diff --git a/num/11/02.md b/num/11/02.md
new file mode 100644
index 00000000..7fe909fb
--- /dev/null
+++ b/num/11/02.md
@@ -0,0 +1,13 @@
+# Народ завопил к Моисею, и помолился Моисей Господу, и огонь утих.
+
+וַיִּצְעַ֥ק הָעָ֖ם אֶל־מֹשֶׁ֑ה וַיִּתְפַּלֵּ֤ל מֹשֶׁה֙ אֶל־יְהוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ׃
+
+"И возопил народ к Моисею, и помолился Моисей Господу, и утих огонь."
+
+צעק: кричать, вопить, вопиять, взывать.
+
+פלל: молиться, ходатайствовать.
+
+שקע: погружаться, опускаться, утихать (об огне).
+
+В полном списке станов Израиля (Чис 33) Тавера не встречается. Полагают, что это название приурочено было лишь к той части еврейского лагеря (в Киброт-Гаттаава, которая подверглась пожару).
diff --git a/num/11/03.md b/num/11/03.md
new file mode 100644
index 00000000..20cd4a82
--- /dev/null
+++ b/num/11/03.md
@@ -0,0 +1,11 @@
+# Это место назвали "Тавера", потому что среди них разгорелся огонь Господа.
+
+וַיִּקְרָ֛א שֵֽׁם־הַמָּקֹ֥ום הַה֖וּא תַּבְעֵרָ֑ה כִּֽי־בָעֲרָ֥ה בָ֖ם אֵ֥שׁ יְהוָֽה׃
+
+"И дали (нарекли) имя месту этому Тавера, потому что вспыхнул у (среди, в) них огонь Господа."
+
+קרא: называть, нарекать, давать имя.
+
+תַבְעֵרָה: Тавера.
+
+Огонь Господень – это метафора, выражающая сильный Божий гнев, а не только конкретную форму его проявления – «буквальный» огонь. И такое впечатление произвело на народ Господне наказание, что они назвали место этой стоянки Горение. Не будучи одним из «обычных» названий, оно в приводимом позднее списке стоянок (33:16-17) выпущено.
diff --git a/num/11/04.md b/num/11/04.md
new file mode 100644
index 00000000..921f6ee1
--- /dev/null
+++ b/num/11/04.md
@@ -0,0 +1,21 @@
+# У переселенцев, которые были среди них, стали появляться прихоти. И сыновья Израиля сидели вместе с ними, плакали и говорили: «Кто накормит нас мясом?
+
+וְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבֹּ֔ו הִתְאַוּ֖וּ תַּאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַאֲכִלֵ֖נוּ בָּשָֽׂר׃
+
+"И толпа (сборище), которая среди них, захотела прихоти, обернулись плакать, также сыновья Израиля и сказали: кто накормит нас мясом?"
+
+אֲסַפְלסף: сборище, толпа, сброд.
+
+אוה: желать, хотеть, жаждать, стремиться.
+
+תַאֲוה: похоть, прихоть.
+
+שוב:возвращаться, поворачивать назад, обращаться.
+
+בכה: плакать, оплакивать.
+
+А началось все с того, что пришельцы… а с ними и сыны Израилевы стали с плачем вспоминать другую пищу, ту, к которой они привыкли в Египте. Здесь же, говорили они, у нас нет ничего, кроме манны.
+
+# Кто накормит нас мясом?
+
+Израильтяне задают этот вопрос с целью пожаловаться и выразить желание съесть чего-нибудь другого, кроме манны. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Хотелось бы иметь мясо для еды».
diff --git a/num/11/05.md b/num/11/05.md
new file mode 100644
index 00000000..819cf7e6
--- /dev/null
+++ b/num/11/05.md
@@ -0,0 +1,15 @@
+# Мы помним рыбу, которую ели даром в Египте, огурцы и дыни, лук, репчатый лук и чеснок.
+
+זָכַ֨רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים׃
+
+"Мы помним рыбу, которую ели в Египте даром, огурцы и дыни (арбузы), и лук (тростник, траву), и репчатый лук и чеснок."
+
+זכר: помнить, вспоминать, упоминать.
+
+חִנּם: даром; 2. напрасно.
+
+חָצִיר: трава; 2. лук; 3. тростник.
+
+בָצָל: (репчатый) лук.
+
+Словом «пришельцы» (которые взбунтовались первыми), тут переводится еврейское асапсуп; оно встречается только здесь в Ветхом Завете и буквально означает «толпу», «скопище» не израильтян, которые вышли из Египта вместе с евреями. Обычно оно передается словом ереб – «разношерстная, разноплеменная толпа» (употреблено в Исх. 12:38; Иер. 25:20; Неем. 13:3 и т. д.). Эта толпа и стала вспоминать то рыбу, то огурцы, то что-то еще.
diff --git a/num/11/06.md b/num/11/06.md
new file mode 100644
index 00000000..1c6317d8
--- /dev/null
+++ b/num/11/06.md
@@ -0,0 +1,15 @@
+# А сейчас изнывает наша душа. Нет ничего, только манна перед нашими глазами».
+
+וְעַתָּ֛ה נַפְשֵׁ֥נוּ יְבֵשָׁ֖ה אֵ֣ין כֹּ֑ל בִּלְתִּ֖י אֶל־הַמָּ֥ן עֵינֵֽינוּ׃
+
+"А сейчас душа наша высохшая, нет ничего, кроме на манны глаза наши."
+
+יבֵש: сухой, засохший, высохший.
+
+עַין: глаз, око.
+
+Описание манны, подобной кориандровому семени (в толковании на Исх. 16:31-36.) здесь Моисеем добавлено, что для употребления в пищу манну толкли или мололи, а затем варили в котле или пекли из нее лепешки.
+
+# Изнывает наша душа
+
+«Мы не хотим есть» или «мы не можем есть».
diff --git a/num/11/07.md b/num/11/07.md
new file mode 100644
index 00000000..f202a52f
--- /dev/null
+++ b/num/11/07.md
@@ -0,0 +1,17 @@
+# Манна была похожа на кориандровое семя, на вид как древесная смола.
+
+וְהַמָּ֕ן כִּזְרַע־גַּ֖ד ה֑וּא וְעֵינֹ֖ו כְּעֵ֥ין הַבְּדֹֽלַח׃
+
+"Манна же семя кориандра есть, и вид её вид бдолах."
+
+בְדלַח: бдолах (ароматная прозрачная желтоватая смола одного из арабских деревьев).
+
+См. комментарий на стих 6.
+
+# Кориандровое семя
+
+Кориандр также известен как кинза. Это семя после сушки используется в качестве специи.
+
+# Древесная смола
+
+Это липкое вещество бледно-жёлтого цвета.
diff --git a/num/11/08.md b/num/11/08.md
new file mode 100644
index 00000000..461d2d3a
--- /dev/null
+++ b/num/11/08.md
@@ -0,0 +1,11 @@
+# Народ ходил и собирал её, перемалывал в жерновах или толок в ступе, варил в котле и делал из неё лепёшки. Её вкус был похож на вкус лепёшек с елеем.
+
+שָׁטוּ֩ הָעָ֨ם וְלָֽקְט֜וּ וְטָחֲנ֣וּ בָרֵחַ֗יִם אֹ֤ו דָכוּ֙ בַּמְּדֹכָ֔ה וּבִשְּׁלוּ֙ בַּפָּר֔וּר וְעָשׂ֥וּ אֹתֹ֖ו עֻגֹ֑ות וְהָיָ֣ה טַעְמֹ֔ו כְּטַ֖עַם לְשַׁ֥ד הַשָּֽׁמֶן׃
+
+"Ходил народ и собрал её, и молол в жерновах или толок в ступе, и варил в котле, и делал из неё лепешки, и был вкус её как вкус лепешек с елеем."
+
+שוט: (об)ходить, скитаться, бродить.
+
+טחן: молоть, размалывать, растирать.
+
+Очевидно, на вкус не все люди воспринимали ее одинаково: судя по Исх. 16:31, кому-то она напоминала лепешки с медом, а тут говорится, что вкус… ее был подобен вкусу лепешек с елеем (оливковым маслом).
diff --git a/num/11/09.md b/num/11/09.md
new file mode 100644
index 00000000..83b475e9
--- /dev/null
+++ b/num/11/09.md
@@ -0,0 +1,11 @@
+# Когда ночью роса сходила на лагерь, тогда сходила на него и манна.
+
+וּבְרֶ֧דֶת הַטַּ֛ל עַל־הַֽמַּחֲנֶ֖ה לָ֑יְלָה יֵרֵ֥ד הַמָּ֖ן עָלָֽיו׃
+
+"И когда сходила роса на лагерь (стан) ночью, тогда сходила манна на него."
+
+ירד: сходить, спускаться, идти вниз.
+
+טַל: роса, мелкий дождь.
+
+Так или иначе, но эта нежная, пресноватая на вкус манна, не похожая на острую, соленую или горькую пищу, которую ел народ в Египте, побудила их поднять бунт против Моисея и Господа.
diff --git a/num/11/10.md b/num/11/10.md
new file mode 100644
index 00000000..a10e3f53
--- /dev/null
+++ b/num/11/10.md
@@ -0,0 +1,13 @@
+# Моисей слышал, что народ плачет в своих семьях, каждый у дверей своего шатра. Гнев Господа сильно воспламенился, и это было прискорбно для Моисея.
+
+וַיִּשְׁמַ֨ע מֹשֶׁ֜ה אֶת־הָעָ֗ם בֹּכֶה֙ לְמִשְׁפְּחֹתָ֔יו אִ֖ישׁ לְפֶ֣תַח אָהֳלֹ֑ו וַיִּֽחַר־אַ֤ף יְהוָה֙ מְאֹ֔ד וּבְעֵינֵ֥י מֹשֶׁ֖ה רָֽע׃
+
+"И услышал Моисей, (что) народ плачет в семействах своих, каждый у дверей шатра своего, и воспламенился гнев Бога сильно, и вид Моисея беда (бедствие)."
+
+רַע: зло, злодеяние, беда, бедствие.
+
+Моисею было не чуждо что творилось в народе, он знал их настроения и чем они живут.
+
+# Для Моисея
+
+В некоторых переводах здесь используется фраза «в глазах Моисея». Здесь глаза представляют собой видение, а видение олицетворяет мысли или суждение. Альтернативный перевод: «по убеждению Моисея» или «по мнению Моисея».
diff --git a/num/11/11.md b/num/11/11.md
new file mode 100644
index 00000000..5b14a5e4
--- /dev/null
+++ b/num/11/11.md
@@ -0,0 +1,19 @@
+# И сказал Моисей Господу: «Для чего Ты мучаешь Твоего раба? Почему я не нашёл милости перед Твоими глазами, что Ты положил на меня бремя всего этого народа?
+
+וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־יְהוָ֗ה לָמָ֤ה הֲרֵעֹ֨תָ֙ לְעַבְדֶּ֔ךָ וְלָ֛מָּה לֹא־מָצָ֥תִי חֵ֖ן בְּעֵינֶ֑יךָ לָשׂ֗וּם אֶת־מַשָּׂ֛א כָּל־הָעָ֥ם הַזֶּ֖ה עָלָֽי׃
+
+"И сказал Моисей Господу: для чего (почему, зачем) Ты сокрушаешь раба Твоего? и почему я не нашел благоволения в глазах Твоих, (что) Ты возложил бремя на меня всего народа этого?"
+
+רעע: ломать, сокрушать.
+
+חֵן: благодать, благоволение, (благо)расположение.
+
+Ответной реакцией Моисея было обращение к Господу с вопросом, почему Он возложил это бремя на него?
+
+# Для чего Ты мучаешь Твоего раба? Почему я не нашёл милости перед Твоими глазами
+
+Моисей использовал эти вопросы с целью пожаловаться на отношение Бога к нему. Это можно перефразировать в виде утверждения. Моисей говорит о себе в третьем лице. Альтернативный перевод: «Ты не должен так плохо относиться ко мне, Твоему слуге. Ты не должен сердиться на меня!» или «Я, Твой раб, который не сделал ничего такого, чтобы Ты так плохо ко мне относился!».
+
+# Ты положил на меня бремя всего этого народа
+
+Моисей жалуется и говорит о том, что руководить людьми и обеспечивать их так же тяжело, как нести тяжелую ношу. Альтернативный перевод: «Ты сделал меня ответственным за всех этих людей, но это слишком тяжело для меня».
diff --git a/num/11/12.md b/num/11/12.md
new file mode 100644
index 00000000..aec95b7a
--- /dev/null
+++ b/num/11/12.md
@@ -0,0 +1,27 @@
+# Разве я был беременным этим народом и родил весь этот народ, что Ты говоришь мне нести его на своих руках, как нянька носит ребёнка, в землю, которую Ты с клятвой обещал его отцам?"
+
+הֶאָנֹכִ֣י הָרִ֗יתִי אֵ֚ת כָּל־הָעָ֣ם הַזֶּ֔ה אִם־אָנֹכִ֖י יְלִדְתִּ֑יהוּ כִּֽי־תֹאמַ֨ר אֵלַ֜י שָׂאֵ֣הוּ בְחֵיקֶ֗ךָ כַּאֲשֶׁ֨ר יִשָּׂ֤א הָאֹמֵן֙ אֶת־הַיֹּנֵ֔ק עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתָּ לַאֲבֹתָֽיו׃
+
+"(Разве) я зачал все народ этот, разве я родил его, что Ты говоришь мне: возьми его в объятия твои, как носит нянька ребенка, в землю, которую Ты клялся отцам его?"
+
+הרה: забеременеть, зачать; быть зачатым.
+
+חֵיק: недро, грудь, объятие, лоно.
+
+Разве не Господь, а Моисей создал народ Израиля и привел его в пустыню? Почему тогда Моисей должен думать, как снабжать народ всем необходимым?
+
+# Разве я был беременным этим народом
+
+Моисей использовал этот вопрос с целью напомнить Богу, что Моисей не был их отцом. Альтернативный перевод: «Я не отец всех этих людей».
+
+# Разве я ... родил весь этот народ, что Ты говоришь мне нести его на своих руках, как нянька носит ребёнка
+
+Моисей напоминал Богу, что Бог повелел ему заботиться об израильтянах даже несмотря на то, что Моисей не был их отцом. Альтернативный перевод: «Я не родил их, поэтому Ты не имеешь права говорить мне, что я должен нести ... ребёнка»!».
+
+# Нести его на своих руках
+
+О заботе об израильтянах говорится как о ношении беспомощного новорожденного ребенка.
+
+# нести его на своих руках ... Ты с клятвой обещал
+
+Этот риторический вопрос можно перевести как утверждение. Альтернативный перевод: «Ты не должен ожидать, что я буду нести их ... Ты обещал дать им!» или «Я не могу нести их ... Ты клялся дать им!».
diff --git a/num/11/13.md b/num/11/13.md
new file mode 100644
index 00000000..920767e5
--- /dev/null
+++ b/num/11/13.md
@@ -0,0 +1,11 @@
+# Откуда мне взять мяса, чтобы дать всему народу? Ведь они плачут передо мной и говорят: "Дай нам мяса".
+
+מֵאַ֤יִן לִי֙ בָּשָׂ֔ר לָתֵ֖ת לְכָל־הָעָ֣ם הַזֶּ֑ה כִּֽי־יִבְכּ֤וּ עָלַי֙ לֵאמֹ֔ר תְּנָה־לָּ֥נוּ בָשָׂ֖ר וְנֹאכֵֽלָה׃
+
+"Где мне мясо дать всему народу этому? Потому что плачут передо мной и говорят: дай нам есть мясо."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+בכה: плакать, оплакивать.
+
+Но раз это сделал Господь, не может и не должен Моисей принимать на себя ответственность за весь этот народ (Я один не могу нести всего народа сего). Народ хочет мясо, имеет право, значит надо дать ему мясо.
diff --git a/num/11/14.md b/num/11/14.md
new file mode 100644
index 00000000..b79681a3
--- /dev/null
+++ b/num/11/14.md
@@ -0,0 +1,11 @@
+# Я не могу один нести весь этот народ, потому что он тяжёл для меня.
+
+לֹֽא־אוּכַ֤ל אָנֹכִי֙ לְבַדִּ֔י לָשֵׂ֖את אֶת־כָּל־הָעָ֣ם הַזֶּ֑ה כִּ֥י כָבֵ֖ד מִמֶּֽנִּי׃
+
+"Не способен я один нести всего народа этого, потому что он тяжёлый для меня."
+
+יכל: быть способным, мочь, иметь силу или способность.
+
+כָבֵד: тяжёлый; 2. тяжкий, сильный.
+
+Я один не могу нести всего народа сего - означает: мне не посилам нести все заботы этого народа на себе. Их уж слишком много для меня одного.
diff --git a/num/11/15.md b/num/11/15.md
new file mode 100644
index 00000000..369020ee
--- /dev/null
+++ b/num/11/15.md
@@ -0,0 +1,11 @@
+# Если Ты так со мной поступаешь, то лучше убей меня, если я нашёл милость перед Твоими глазами, чтобы мне не видеть моего бедствия».
+
+וְאִם־כָּ֣כָה׀ אַתְּ־עֹ֣שֶׂה לִּ֗י הָרְגֵ֤נִי נָא֙ הָרֹ֔ג אִם־מָצָ֥אתִי חֵ֖ן בְּעֵינֶ֑יךָ וְאַל־אֶרְאֶ֖ה בְּרָעָתִֽי׃
+
+"И если так Ты делаешь со мной, убей же меня, если я нашел благоволение в глазах Твоих, чтобы я не увидел бедствие моё."
+
+עשה: делать, производить, приготавливать, совершать.
+
+הרג: убивать.
+
+Как о милости просил Моисей Бога предать его смерти, если Он не намерен был облегчить «ношу» его.
diff --git a/num/11/16.md b/num/11/16.md
new file mode 100644
index 00000000..57b3d4b1
--- /dev/null
+++ b/num/11/16.md
@@ -0,0 +1,11 @@
+# И Господь сказал Моисею: «Собери Мне семьдесят мужчин из старейшин Израиля, о которых ты знаешь, что они его старейшины и смотрители, и приведи их к скинии собрания, чтобы они встали там с тобой.
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה אֶסְפָה־לִּ֞י שִׁבְעִ֣ים אִישׁ֮ מִזִּקְנֵ֣י יִשְׂרָאֵל֒ אֲשֶׁ֣ר יָדַ֔עְתָּ כִּי־הֵ֛ם זִקְנֵ֥י הָעָ֖ם וְשֹׁטְרָ֑יו וְלָקַחְתָּ֤ אֹתָם֙ אֶל־אֹ֣הֶל מֹועֵ֔ד וְהִֽתְיַצְּב֥וּ שָׁ֖ם עִמָּֽךְ׃
+
+"И сказал Господь Моисею: собери мне семьдесят мужчин из старейшин Израиля, которых ты знаешь, что они старейшины народа и надзиратели его, и возьми их к скинии собрания, и встали они там с тобой."
+
+אסף: собирать; 2. принимать, забирать к себе.
+
+שטֵר: прич. писец, управитель, приставник, надзиратель.
+
+Господь не послал смерти Моисею и не освободил его от руководства Израилем. Но Он дал ему помощников, которые разделили бы с ним его полномочия. Бог повелел Моисею отобрать семьдесят человек из старейшин, пользовавшихся доброй репутацией, и сказал, что «возложит» на них от Духа, данного Моисею (сравните Исх. 18:21-26; Деян. 6:3).
diff --git a/num/11/17.md b/num/11/17.md
new file mode 100644
index 00000000..079b5a80
--- /dev/null
+++ b/num/11/17.md
@@ -0,0 +1,23 @@
+# Я сойду и буду говорить там с тобой. Я возьму от Духа, Который на тебе, и положу на них, чтобы они несли с тобой бремя народа, а не ты один носил.
+
+וְיָרַדְתִּ֗י וְדִבַּרְתִּ֣י עִמְּךָ֮ שָׁם֒ וְאָצַלְתִּ֗י מִן־הָר֛וּחַ אֲשֶׁ֥ר עָלֶ֖יךָ וְשַׂמְתִּ֣י עֲלֵיהֶ֑ם וְנָשְׂא֤וּ אִתְּךָ֙ בְּמַשָּׂ֣א הָעָ֔ם וְלֹא־תִשָּׂ֥א אַתָּ֖ה לְבַדֶּֽךָ׃
+
+"И Я сойду и буду говорить с тобой там, и возьму от духа, который на тебе, и возложу на них, чтобы они несли с тобой бремя народа, и не понесешь их ты один."
+
+ירד: сходить, спускаться, идти вниз.
+
+רוּחַ: дух; 2. ветер, дуновение; 3. воздух; 4. дыхание.
+
+Делегирование полномочий (см. комментарий на стих 16).
+
+# Я возьму от Духа, Который на тебе
+
+Здесь «Дух» представляет силу, которую Дух Божий дал Моисею, чтобы Моисей мог исполнять веленное ему Богом. Альтернативный перевод: «часть силы, которую дал тебе Дух».
+
+# Чтобы они несли с тобой бремя народа
+
+Бог говорит об ответственности за руководство и обеспечение людей, как будто это бремя, которое будут нести на себе Моисей и лидеры. Альтернативный перевод: «чтобы они помогли тебе заботиться о людях».
+
+# А не ты один носил
+
+Бог говорит об ответственности за руководство и обеспечение людей, как будто это бремя, которое будут нести на себе Моисей и лидеры. Альтернативный перевод: «Ты не будешь заботиться о них в одиночку».
diff --git a/num/11/18.md b/num/11/18.md
new file mode 100644
index 00000000..72977a25
--- /dev/null
+++ b/num/11/18.md
@@ -0,0 +1,13 @@
+# Народу же скажи: "Очиститесь к завтрашнему дню и будете есть мясо. Так как вы плакали перед Господом и говорили: "Кто накормит нас мясом? Хорошо нам было в Египте", — то Господь даст вам мясо, и будете есть.
+
+וְאֶל־הָעָ֨ם תֹּאמַ֜ר הִתְקַדְּשׁ֣וּ לְמָחָר֮ וַאֲכַלְתֶּ֣ם בָּשָׂר֒ כִּ֡י בְּכִיתֶם֩ בְּאָזְנֵ֨י יְהוָ֜ה לֵאמֹ֗ר מִ֤י יַאֲכִלֵ֨נוּ֙ בָּשָׂ֔ר כִּי־טֹ֥וב לָ֖נוּ בְּמִצְרָ֑יִם וְנָתַ֨ן יְהוָ֥ה לָכֶ֛ם בָּשָׂ֖ר וַאֲכַלְתֶּֽם׃
+
+"И народу скажешь: осветитесь (очиститесь) на завтра и будете есть мясо, потому что вы плакали в слух Господа и говорили: кто накрошит нас мясом? потому что было хорошо нам в Египте, и даст вам Господь мясо, и будете есть."
+
+קדש: освящаться, святиться, (про)являть святость.
+
+Потом Господь повелел народу очиститься к следующему дню, когда Он даст им столько мяса, что они по горло насытятся им (Чис. 11:18-20).
+
+# Кто накормит нас мясом?
+
+Израильтяне задавали этот вопрос с целью пожаловаться и выразить желание съесть чего-нибудь ещё, кроме манны. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Хотелось бы, чтобы у нас было мясо».
diff --git a/num/11/19.md b/num/11/19.md
new file mode 100644
index 00000000..5ca6c743
--- /dev/null
+++ b/num/11/19.md
@@ -0,0 +1,7 @@
+# Не один день будете есть, не два дня, не пять дней, не десять дней и не двадцать дней
+
+לֹ֣א יֹ֥ום אֶחָ֛ד תֹּאכְל֖וּן וְלֹ֣א יֹומָ֑יִם וְלֹ֣א׀ חֲמִשָּׁ֣ה יָמִ֗ים וְלֹא֙ עֲשָׂרָ֣ה יָמִ֔ים וְלֹ֖א עֶשְׂרִ֥ים יֹֽום׃
+
+"Не день один будете есть, и не два и не пять дней, и не десять дней и не двадцать дней."
+
+См. комментарий на стих 20.
diff --git a/num/11/20.md b/num/11/20.md
new file mode 100644
index 00000000..4ceb6133
--- /dev/null
+++ b/num/11/20.md
@@ -0,0 +1,19 @@
+# Но целый месяц, пока оно не пойдёт из ваших ноздрей и не станет для вас отвратительным, — за то, что вы пренебрегли Господом, Который среди вас, плакали перед Ним и говорили: "Для чего было нам выходить из Египта?"».
+
+עַ֣ד׀ חֹ֣דֶשׁ יָמִ֗ים עַ֤ד אֲשֶׁר־יֵצֵא֙ מֵֽאַפְּכֶ֔ם וְהָיָ֥ה לָכֶ֖ם לְזָרָ֑א יַ֗עַן כִּֽי־מְאַסְתֶּ֤ם אֶת־יְהוָה֙ אֲשֶׁ֣ר בְּקִרְבְּכֶ֔ם וַתִּבְכּ֤וּ לְפָנָיו֙ לֵאמֹ֔ר לָ֥מָּה זֶּ֖ה יָצָ֥אנוּ מִמִּצְרָֽיִם׃
+
+"До месяца дне, пока что (не) выйдет из ноздрей ваших, и (не) сделается для вас отвращением, потому что вы отвергли (презрели) Господа, Который среди вас, и плакали перед Ним, говоря: что это нам выходить из Египта?"
+
+אַף: нос, ноздри, лицо.
+
+מאס: презирать, отвергать, пренебрегать, гнушаться.
+
+На протяжении месяца будут они есть его, пока мясо не пойдет у них из ноздрей. Эта гипербола передает ту мысль, что отвергающих совершенные дары Божии станет тошнить от того, что они предпочтут им.
+
+# Пока оно не пойдёт из ваших ноздрей
+
+Возможные значения: люди будут есть столько мяса, что оно будет им противно, настолько что будет выходить из их ноздрей. Альтернативный перевод: «пока вас не стошнит и не вырвет» или «пока вы не почувствуете, что оно вам настолько противно, что выходит из ваших ноздрей».
+
+# Для чего было нам выходить из Египта?
+
+Люди использовали этот вопрос с целью выразить сожаление и пожаловаться. Альтернативный перевод: «Нам не стоило выходить из Египта».
diff --git a/num/11/21.md b/num/11/21.md
new file mode 100644
index 00000000..473baf84
--- /dev/null
+++ b/num/11/21.md
@@ -0,0 +1,9 @@
+# Моисей сказал: «Шестьсот тысяч пеших в этом народе, среди которого я нахожусь, а Ты говоришь: "Я дам им мясо, и они будут есть целый месяц!"
+
+וַיֹּאמֶר֮ מֹשֶׁה֒ שֵׁשׁ־מֵאֹ֥ות אֶ֨לֶף֙ רַגְלִ֔י הָעָ֕ם אֲשֶׁ֥ר אָנֹכִ֖י בְּקִרְבֹּ֑ו וְאַתָּ֣ה אָמַ֗רְתָּ בָּשָׂר֙ אֶתֵּ֣ן לָהֶ֔ם וְאָכְל֖וּ חֹ֥דֶשׁ יָמִֽים׃
+
+"И сказал Моисей: шесть сотен тысяч пеших в народе, среди которого я, и Ты говоришь: мясо Я дам есть и будет есть месяц дней (целый)."
+
+רַגְלִי: пеший.
+
+Моисею показалось неосуществимым обещание Господа послать им такое количество мяса. Он подумал, что и всех стад и отар Израиля и всей рыбы морской не хватило бы, чтоб на протяжении месяца кормить шестьсот тысяч пеших Израиля.
diff --git a/num/11/22.md b/num/11/22.md
new file mode 100644
index 00000000..7bdf1efc
--- /dev/null
+++ b/num/11/22.md
@@ -0,0 +1,21 @@
+# Заколоть ли всех овец и быков, чтобы им было достаточно? Или вся морская рыба соберётся, чтобы удовлетворить их?»
+
+הֲצֹ֧אן וּבָקָ֛ר יִשָּׁחֵ֥ט לָהֶ֖ם וּמָצָ֣א לָהֶ֑ם אִ֣ם אֶֽת־כָּל־דְּגֵ֥י הַיָּ֛ם יֵאָסֵ֥ף לָהֶ֖ם וּמָצָ֥א לָהֶֽם׃
+
+"Овец и быков заколоть, чтобы им было достаточно? или вся рабы морская соберется, (чтобы) удовлетворить их?"
+
+מצא: достигать, доставать; 2. быть достаточным, удовлетворять.
+
+См. комментарий на стих 21.
+
+# Заколоть ли всех овец и быков, чтобы им было достаточно? Или вся морская рыба соберётся, чтобы удовлетворить их?
+
+Моисей использует эти вопросы с целью выразить сомнение в том, что мяса может хватить, чтобы накормить весь народ. Альтернативный перевод: «Мы должны будем убить целые табуны и стада, и поймать всю рыбу в море, чтобы удовлетворить их голод!».
+
+# Вся морская рыба
+
+Слово «вся» - это преувеличение, показывающее, насколько невозможным казалось обеспечить едой весь народ Израиля.
+
+# Чтобы удовлетворить их
+
+«Чтобы утолить их голод».
diff --git a/num/11/23.md b/num/11/23.md
new file mode 100644
index 00000000..1851575d
--- /dev/null
+++ b/num/11/23.md
@@ -0,0 +1,15 @@
+# И Господь сказал Моисею: «Разве рука Господа коротка? Теперь ты увидишь, исполнится Моё слово, данное тебе, или нет».
+
+וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה הֲיַ֥ד יְהוָ֖ה תִּקְצָ֑ר עַתָּ֥ה תִרְאֶ֛ה הֲיִקְרְךָ֥ דְבָרִ֖י אִם־לֹֽא׃
+
+"И сказал Господь Моисею: (разве) рука Господа сократилась? теперь ты увидишь, постигнет (случится, произойдет) тебя (тебе) слово Моё или нет."
+
+קצר: быть коротким, сокращаться.
+
+קרה: случаться, происходить, встречаться, постигать.
+
+Но Господь ответил, что Ему это вполне под силу, и сказал, что Моисей увидит это своими глазами.
+
+# Разве рука Господа коротка?
+
+Здесь слово «рука» представляет собой силу Бога. Бог использует этот вопрос с целью упрекнуть Моисея в его мыслях о том, что у Бога не достаточно сил, чтобы дать людям достаточное количество мяса. Альтернативный перевод: «Ты думаешь, что Я недостаточно силен, чтобы сделать это?» или «Ты должен знать, что Я достаточно силен, чтобы сделать это».
diff --git a/num/11/24.md b/num/11/24.md
new file mode 100644
index 00000000..74dc2f75
--- /dev/null
+++ b/num/11/24.md
@@ -0,0 +1,9 @@
+# Моисей вышел, пересказал народу слова Господа, собрал семьдесят мужчин из старейшин народа и поставил их около скинии.
+
+וַיֵּצֵ֣א מֹשֶׁ֗ה וַיְדַבֵּר֙ אֶל־הָעָ֔ם אֵ֖ת דִּבְרֵ֣י יְהוָ֑ה וַיֶּאֱסֹ֞ף שִׁבְעִ֥ים אִישׁ֙ מִזִּקְנֵ֣י הָעָ֔ם וַֽיַּעֲמֵ֥ד אֹתָ֖ם סְבִיבֹ֥ת הָאֹֽהֶל׃
+
+"И вышел Моисей и сказал к народу слова Господа, и собрал семьдесят мужчин старейшин из народа, и поставил их вокруг скинии."
+
+# Слова Господа
+
+"То, что сказал Господь".
diff --git a/num/11/25.md b/num/11/25.md
new file mode 100644
index 00000000..8fedff86
--- /dev/null
+++ b/num/11/25.md
@@ -0,0 +1,23 @@
+# Господь сошёл в облаке, говорил с ним, взял от Духа, Который на нём, и дал семидесяти мужчинам — старейшинам. Когда на них сошёл Дух, они стали пророчествовать, но потом перестали.
+
+וַיֵּ֨רֶד יְהוָ֥ה׀ בֶּעָנָן֮ וַיְדַבֵּ֣ר אֵלָיו֒ וַיָּ֗אצֶל מִן־הָר֨וּחַ֙ אֲשֶׁ֣ר עָלָ֔יו וַיִּתֵּ֕ן עַל־שִׁבְעִ֥ים אִ֖ישׁ הַזְּקֵנִ֑ים וַיְהִ֗י כְּנֹ֤וחַ עֲלֵיהֶם֙ הָר֔וּחַ וַיִּֽתְנַבְּא֖וּ וְלֹ֥א יָסָֽפוּ׃
+
+"И сошел Господь в облаке, и говорил с ним, и взял от духа, который на нем, и дал семидесяти мужчинам старейшинам, и было, почивал на них дух, и пророчествовали, но не продолжали."
+
+נוח: отдыхать, покоиться, почивать, останавливаться, умолкать.
+
+נבא: пророчествовать, прорицать; быть в пророческом экстазе.
+
+Однако прежде, чем это произошло, Моисей отобрал семьдесят …старейшин и собрал их у скинии (сравните стих 16). И сошел Господь в облаке… и взял от Духа, бывшего на Моисее, и дал от этого Духа семидесяти мужам-старейшинам.
+
+# Взял от Духа, Который на нём
+
+«Дух» здесь представляет собой силу, которую Дух Божий дал Моисею. Посмотрите, как вы перевели похожую фразу в [Числа 11:17](../11/17.md). Альтернативный перевод: «часть силы, которую Дух дал Моисею».
+
+# Дал семидесяти мужчинам — старейшинам
+
+Здесь говорится о силе, которой Дух наделил старейшин. Посмотрите, как вы перевели похожую фразу в [Числа 11:17](../11/17.md). Альтернативный перевод: «дал его семидесяти старейшинам».
+
+# Когда на них сошёл Дух
+
+Здесь о получении силы от Духа говорится так, как будто Дух отдохнул или почил на них. Альтернативный перевод: «Когда они получили силу от Духа».
diff --git a/num/11/26.md b/num/11/26.md
new file mode 100644
index 00000000..f984de78
--- /dev/null
+++ b/num/11/26.md
@@ -0,0 +1,15 @@
+# Двое из мужчин оставались в лагере. Одного звали Елдад, а другого Модад. Но и на них сошёл Дух, и они пророчествовали в лагере.
+
+וַיִּשָּׁאֲר֣וּ שְׁנֵֽי־אֲנָשִׁ֣ים׀ בַּֽמַּחֲנֶ֡ה שֵׁ֣ם הָאֶחָ֣ד׀ אֶלְדָּ֡ד וְשֵׁם֩ הַשֵּׁנִ֨י מֵידָ֜ד וַתָּ֧נַח עֲלֵיהֶ֣ם הָר֗וּחַ וְהֵ֨מָּה֙ בַּכְּתֻבִ֔ים וְלֹ֥א יָצְא֖וּ הָאֹ֑הֱלָה וַיִּֽתְנַבְּא֖וּ בַּֽמַּחֲנֶֽה׃
+
+"И остались двое мужчин в лагере (стане), имя одному Елдад, а имя второго Модад; и почил на них дух, они были записаны, но они не входили в скинию, и они пророчествовали в лагере (стане)."
+
+כתב: быть написанным или записанным.
+
+И вот они стали пророчествовать, но это случилось с ними только один раз (в тексте: …но потом перестали). Все, что требовалось для их дальнейшей деятельности, это – удостоверить всенародно, что и они теперь владеют такими же духовными особенностями и властью, как и сам Моисей.Пророчествовать здесь означает не предсказывать будущее, но возносить (в пении или просто в словах) хвалу и славословия Богу так же, как это делал Моисей (о схожем переживании Саула в 1Цар. 10:9-11).
+
+Способность к такого рода «пророчеству» могла проявиться у человека только в результате особого посещения его Духом. Чтобы показать, что дарование Духа было действием Божиим, никак не связанным с присутствием Моисея, Господь дал Духа и двум мужчинам, Елдаду и Модаду, которых не было в числе семидесяти у скинии (Чис. 11:26). Они тоже стали пророчествовать, и это так удивило бывших в стане, что они послали к Моисею сказать ему об этом.
+
+# На них сошёл Дух
+
+Здесь о получении силы от Духа говорится так, как будто Дух сошёл на них. Альтернативный перевод: «Дух дал им силу».
diff --git a/num/11/27.md b/num/11/27.md
new file mode 100644
index 00000000..b4cd7e5a
--- /dev/null
+++ b/num/11/27.md
@@ -0,0 +1,9 @@
+# Прибежал подросток, сообщил Моисею и сказал: «Елдад и Модад пророчествуют в лагере».
+
+וַיָּ֣רָץ הַנַּ֔עַר וַיַּגֵּ֥ד לְמֹשֶׁ֖ה וַיֹּאמַ֑ר אֶלְדָּ֣ד וּמֵידָ֔ד מִֽתְנַבְּאִ֖ים בַּֽמַּחֲנֶֽה׃
+
+"И прибежал отрок (юноша) и сообщил Моисею и сказал: Елдад и Модад пророчествуют в лагере (стане)."
+
+נגד: доносить, докладывать, извещать, сообщать, рассказывать.
+
+О новости быстро донесли Моисею.
diff --git a/num/11/28.md b/num/11/28.md
new file mode 100644
index 00000000..f663e4d3
--- /dev/null
+++ b/num/11/28.md
@@ -0,0 +1,15 @@
+# В ответ на это Иисус, сын Навин, служитель Моисея, один из его избранных, сказал: «Мой господин Моисей! Запрети им».
+
+וַיַּ֜עַן יְהֹושֻׁ֣עַ בִּן־נ֗וּן מְשָׁרֵ֥ת מֹשֶׁ֛ה מִבְּחֻרָ֖יו וַיֹּאמַ֑ר אֲדֹנִ֥י מֹשֶׁ֖ה כְּלָאֵֽם׃
+
+"И ответил Иисус, сын Навин, служитель Моисея, юноша его и сказал: господин мой, Моисей запрети им."
+
+ענה: отвечать, говорить в ответ, откликаться, свидетельствовать.
+
+כלא: запрещать, возбранять.
+
+Услышав о происходящем в стане, Иисус… Навин сильно встревожился и просил Моисея запретить Елдаду и Модаду пророчествовать
+
+# Запрети им
+
+«Скажи им, чтобы они перестали пророчествовать».
diff --git a/num/11/29.md b/num/11/29.md
new file mode 100644
index 00000000..f0202c77
--- /dev/null
+++ b/num/11/29.md
@@ -0,0 +1,21 @@
+# Но Моисей сказал ему: «Ты ревнуешь за меня? О, если бы Господь послал Своего Духа на всех, и все в народе Господа были бы пророками!»
+
+וַיֹּ֤אמֶר לֹו֙ מֹשֶׁ֔ה הַֽמְקַנֵּ֥א אַתָּ֖ה לִ֑י וּמִ֨י יִתֵּ֜ן כָּל־עַ֤ם יְהוָה֙ נְבִיאִ֔ים כִּי־יִתֵּ֧ן יְהוָ֛ה אֶת־רוּחֹ֖ו עֲלֵיהֶֽם׃
+
+"И сказал ему Моисей: ты ревнуешь за меня и кто даст мне весь народ Господа в пророки, когда даст Господь Духа Своего на них."
+
+קנא: ревновать.
+
+Верного помощника Моисея обеспокоило, не возникла ли угроза неповторимому дару вождя – быть посредником при передаче народу Божиих благословений. Правильно поняв его чувства, Моисей, однако, упрекнул Навина в чрезмерной ревности: лично он хотел бы, чтобы Дух Божий почил на всем Божием народе.
+
+# Ты ревнуешь за меня?
+
+Моисей использует этот вопрос с целью упрекнуть Иисуса Навина. При необходимости это можно записать в виде утверждения. Альтернативный перевод: «Тебе не нужно ревновать за меня».
+
+# Ты ревнуешь за меня?
+
+При необходимости можно сформулировать яснее, из-за чего Иисус Навин мог ревновать. Альтернативный перевод: «Тебя беспокоит, что они могут забрать то, что принадлежит мне?» или «Ты обеспокоен тем, что люди не будут уважать мою власть?».
+
+# Если бы Господь послал Своего Духа на всех
+
+Моисей говорит о Божьем Духе, дающем людям силу, как будто Бог возлагал на них Свой Дух. Альтернативный перевод: «если бы Дух Божий дал Свою силу всем».
diff --git a/num/11/30.md b/num/11/30.md
new file mode 100644
index 00000000..0149b800
--- /dev/null
+++ b/num/11/30.md
@@ -0,0 +1,7 @@
+# Моисей и старейшины Израиля вернулись в лагерь.
+
+וַיֵּאָסֵ֥ף מֹשֶׁ֖ה אֶל־הַֽמַּחֲנֶ֑ה ה֖וּא וְזִקְנֵ֥י יִשְׂרָאֵֽל׃
+
+"И вернулся Моисей в лагерь (стан), он и старейшины Израиля."
+
+После того, семьдесят старейшин были отобраны и утверждены и вернулись в стан.
diff --git a/num/11/31.md b/num/11/31.md
new file mode 100644
index 00000000..420df781
--- /dev/null
+++ b/num/11/31.md
@@ -0,0 +1,25 @@
+# От Господа поднялся ветер, принёс с моря перепелов и набросал их около лагеря: на дневной путь с одной стороны и на дневной путь с другой стороны от лагеря, почти на два локтя от земли.
+
+וְר֜וּחַ נָסַ֣ע׀ מֵאֵ֣ת יְהוָ֗ה וַיָּ֣גָז שַׂלְוִים֮ מִן־הַיָּם֒ וַיִּטֹּ֨שׁ עַל־הַֽמַּחֲנֶ֜ה כְּדֶ֧רֶךְ יֹ֣ום כֹּ֗ה וּכְדֶ֤רֶךְ יֹום֙ כֹּ֔ה סְבִיבֹ֖ות הַֽמַּחֲנֶ֑ה וּכְאַמָּתַ֖יִם עַל־פְּנֵ֥י הָאָֽרֶץ׃
+
+"И ветер возбудился от Господа, и принес перепелов с моря, и набросал их около лагеря (стана), на дневной путь сюда и на дневной путь сюда вокруг лагеря (стана), на два локтя на поверхности от земли."
+
+נסע: приводить в движение, вести (народ), возбуждать (ветер).
+
+נטש: оставлять, покидать, бросать.
+
+שְלָו: перепел.
+
+Господь послал сильный ветер… от моря, и в стан нанесло бесчисленное множество перепелов. Обычно и по сей день перепела летят в северовосточном направлении, из глубины Африканского материка. В случае, описанном в Библии, ветер должен был дуть с юго-востока (совершенно необычный феномен) и нести птиц на северо-запад, через Синай.
+
+# Перепелов
+
+Маленькая птичка.
+
+# На дневной путь с одной стороны и на дневной путь с другой стороны
+
+«В любом направлении, столько, сколько человек может пройти за один день».
+
+# Почти на два локтя
+
+Локоть - это единица измерения, равная примерно 46 сантиметрам. Альтернативный перевод: «около 92 сантиметров» или «около 1 метра».
diff --git a/num/11/32.md b/num/11/32.md
new file mode 100644
index 00000000..1aeca8fd
--- /dev/null
+++ b/num/11/32.md
@@ -0,0 +1,19 @@
+# Народ встал и весь тот день, и всю ночь, и весь следующий день собирали перепелов. Кто мало собирал, тот набрал десять хомеров. И разложили их для себя вокруг лагеря.
+
+וַיָּ֣קָם הָעָ֡ם כָּל־הַיֹּום֩ הַה֨וּא וְכָל־הַלַּ֜יְלָה וְכֹ֣ל׀ יֹ֣ום הַֽמָּחֳרָ֗ת וַיַּֽאַסְפוּ֙ אֶת־הַשְּׂלָ֔ו הַמַּמְעִ֕יט אָסַ֖ף עֲשָׂרָ֣ה חֳמָרִ֑ים וַיִּשְׁטְח֤וּ לָהֶם֙ שָׁטֹ֔וחַ סְבִיבֹ֖ות הַֽמַּחֲנֶֽה׃
+
+"И встал народ, и весь день тот, и всю ночь, и весь день следующий собирали перепелов, (кто) мало собирал, (кто) собрал десять хомеров; и разложили их для себя, разложили вокруг лагеря (стана)."
+
+מעט: набирать или собирать малое количество.
+
+שטח: простирать, раскладывать, раскидывать, рассыпать.
+
+Более того: Господь сделал так, чтобы птицы летели всего примерно в метре в («двух локтях») над землей – и люди легко могли ловить их, либо сбивать на землю. Такое толкование представляется гораздо более приемлемым, чем общепринятое (оно нашло отражение и в русском переводе), будто перепела лежали пластами примерно в метр толщиной по обе стороны от стана, на расстоянии, равном дневному переходу. Если вдуматься, то в этом случае возникли бы проблемы труднопреодолимые. Два дня и …ночь продолжался лет перепелов, пока каждый, кто собирал их, не набрал, по меньшей мере, десять хомеров перепелов (т. е., если мерить их сосудами, в которые их, возможно, складывали, то это составило бы более 2-х тысяч литров).
+
+# Кто мало собирал, тот набрал десять хомеров
+
+Это отрицание, которое можно выразить как позитивное утверждение. Альтернативный перевод: «Каждый собрал не менее десяти хомеров перепелов».
+
+# Десять хомеров
+
+Хомер - это единица объема, равная примерно 220 л. Альтернативный перевод: «2 200 литров».
diff --git a/num/11/33.md b/num/11/33.md
new file mode 100644
index 00000000..9229dd94
--- /dev/null
+++ b/num/11/33.md
@@ -0,0 +1,15 @@
+# Когда мясо ещё было у них в зубах и не было съедено, гнев Господа разгорелся на народ. И поразил Господь народ весьма великой язвой.
+
+הַבָּשָׂ֗ר עֹודֶ֨נּוּ֙ בֵּ֣ין שִׁנֵּיהֶ֔ם טֶ֖רֶם יִכָּרֵ֑ת וְאַ֤ף יְהוָה֙ חָרָ֣ה בָעָ֔ם וַיַּ֤ךְ יְהוָה֙ בָּעָ֔ם מַכָּ֖ה רַבָּ֥ה מְאֹֽד׃
+
+"Мясо еще было между зубах их прежде быть истребленными, и гнев Господа разгорелся на народ и поразил Господь народ язвой великой весьма (очень)."
+
+כרת: быть отрезанным или истреблённым.
+
+מַכָה: рана, рубец, язва.
+
+Но вскоре после того, как люди предались оргии обжорства, Господь излил на народ Свой гнев… и поразил их весьма великою язвою, которая убила многих.
+
+# Когда мясо ещё было у них в зубах и не было съедено
+
+Эти две фразы означают в основном одно и то же. Вместе они подчеркивают, что Бог немедленно наказал их, даже когда они ещё ели мясо. Альтернативный перевод: «Пока они ещё ели мясо».
diff --git a/num/11/34.md b/num/11/34.md
new file mode 100644
index 00000000..a4d8b892
--- /dev/null
+++ b/num/11/34.md
@@ -0,0 +1,15 @@
+# То место назвали "Киброт-Гаттаава", потому что там похоронили прихотливый народ.
+
+וַיִּקְרָ֛א אֶת־שֵֽׁם־הַמָּקֹ֥ום הַה֖וּא קִבְרֹ֣ות הַֽתַּאֲוָ֑ה כִּי־שָׁם֙ קָֽבְר֔וּ אֶת־הָעָ֖ם הַמִּתְאַוִּֽים׃
+
+"И нарекли имя место этому Киброт­-Гаттаава, потому что там похоронили народ желания."
+
+קבר: хоронить, погребать.
+
+אוה: желать, хотеть, жаждать, стремиться.
+
+Причина происшедшего явствует из названия, которое было дано, этому месту: Киброт-Гаттаава, что значит «Гробы прихоти»; ибо там похоронили прихотливый народ, который требовал другой пищи.
+
+# То место назвали "Киброт-Гаттаава"
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Они назвали это место Киброт-Гаттаава».
diff --git a/num/11/35.md b/num/11/35.md
new file mode 100644
index 00000000..db11cacf
--- /dev/null
+++ b/num/11/35.md
@@ -0,0 +1,13 @@
+# От Киброт-Гаттаавы народ пошёл в Асироф и остановился в Асирофе.
+
+מִקִּבְרֹ֧ות הַֽתַּאֲוָ֛ה נָסְע֥וּ הָעָ֖ם חֲצֵרֹ֑ות וַיִּהְי֖וּ בַּחֲצֵרֹֽות׃
+
+"От Киброт-Гаттаавы отправился народ в Асироф, и остановились в Асирофе."
+
+נסע: отправляться, двигаться, снимать (лагерь).
+
+Их грех, в сущности, состоял в том, что они отвергли Господа и Его щедрые даяния – ради безудержного чревоугодия. Как скажет позднее Павел о врагах Христа: «их бог – чрево» (Фил. 3:19). Несомненно устрашенный тем, что произошло в том месте, народ двинулся в Асироф (сегодня это, возможно, Аин Кадра), сразу на юг от пустыни Фаран.
+
+# Асироф
+
+Это название места в пустыне.
diff --git a/num/11/intro.md b/num/11/intro.md
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+# Книга Числа
+
+# Глава 11
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Ропот
+
+Моисей пожаловался на слишком большую ответственность. Поэтому Бог дал семидесяти старейшинам дух пророчества, чтобы помочь Моисею. Люди жаловались на еду, хотя Господь чудесным образом давал им пищу. Люди жаловались, потому что у них не было мяса или рыбы, чтобы поесть. Бог послал им перепелов. Он наказал некоторых людей, но автор не поясняет, почему Бог сделал это.
+
+Тавера. – Народное недовольство по поводу отсутствия мяса, рыбы и некоторых видов растительной пищи. – Смущение Моисея. – Избрание LXX-ти старейшин, помощников пророка Моисея. – Наказанное вожделение; Киброт-Гаттаава. – Движение в Асироф.
+
+* * *
diff --git a/num/12/01.md b/num/12/01.md
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+# Мариам и Аарон упрекали Моисея за жену ефиоплянку, которую он взял себе в жёны, ведь она была ефиоплянкой
+
+וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה עַל־אֹדֹ֛ות הָאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח
+
+עַל־אֹדֹ֛ות הָאִשָּׁ֥ה הַכֻּשִׁ֖ית: И выговаривали Мириам и Аарон Моисею
+
+по причине / из-за жены кушиянки (эфиоплянки), которую он взял себе в жены. Кушиянку (эфиоплянку) взял".
+
+כוּשִי: Кушиянин, Ефиоплянин.
+
+Под «эфиоплянкой», женой Моисея, одни разумеют Сепфору, дочь мадианитянина Иофора, так как-де земля мадианитян находилась в смежности с землей эфиопского племени омиритов или савеев (3Цар 10.1; Лк 11.31) и могла также называться эфиопской (блаж. Феодор., Толк. на кн. Чис., вопр. 22). Другие, основываясь на данных Иосифа Флавия (Иуд.Древн. 2:10, 2), разумеют дочь эфиопского царя, на которой будто бы женился Моисей еще будучи при фараоновом дворе, после одного блестящего похода против Эфиопии. Третьи разумеют кушитку, жительницу южной Аравии, взятую Моисеем после предполагаемой смерти Сепфоры, во избежание родственных связей в Израиле. За жену Ефиоплянку "Ефиоплянки" не названы среди тех, на ком евреям не позволялось жениться (см. Исх. 34,11.16). "Ефиопляне" не обязательно имели темный цвет кожи, т.к. этим этнонимом называли народы, населявшие Аравию и Куш (южный Египет, Судан и север Эфиопии).
diff --git a/num/12/02.md b/num/12/02.md
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+++ b/num/12/02.md
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+# И сказали: «Одному ли Моисею говорил Господь? Не говорил ли Он и нам?» Это услышал Господь
+
+וַיֹּאמְר֗וּ הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהוָ֔ה הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהוָֽה
+
+"И говорили (мириам и Аарон): разве только Моисею говорил Бог? Не нам также говорил? И услышал это Господь".
+
+רַק: только, кроме, однако, разве, впрочем.
+
+הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהוָ֔ה: разве только Моисею говорил Бог? הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר: Не также и нам говорил?
+
+# Одному ли Моисею говорил Господь? Не говорил ли Он и нам?
+
+Мариам и Аарон используют эти вопросы, чтобы пожаловаться на то, что у Моисея было столько власти, а у них - нет. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Господь говорил не только с Моисеем. Он говорил и с нами».
+
+# Это услышал Господь
+
+Слово «это» обращает внимание на то, что сказали Моисею Мириам и Аарон, больше Мириам, так как наказание за это получила она.
+
+Очевидно, что «эфиоплянка» послужила лишь поводом для Аарона и Мариами выразить Моисею чувства их оскорбленного честолюбия: последнее не могло мириться с исключительным положением в народе их брата. Требовалось особое подтверждение богоизбранности Моисея. Одному ли Моисею говорил Господь? Истинная причина бунта выражена этим вопросом. По всей видимости, инициатором возмущения была Мариам, которая в самом факте наличия у Моисея жены могла усматривать посягательство на свое положение старшей над женской частью народа Израилева.
diff --git a/num/12/03.md b/num/12/03.md
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+# Моисей был самым кротким человеком из всех людей на земле
+
+וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנֹו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה
+
+"Человеком Моисей был смиренный из всех людей которые (жили) на лице земли".
+
+עָנו: притеснённый, угнетённый, жалкий, бедный, нищий, уничиженный, смиренный, кроткий.
+
+# Моисей был ... человеком
+
+В некоторых языках существуют особые слова или целые фразы, использующиеся для обозначения перерыва в основной сюжетной линии. Если особенности вашего языка подразумевают использование подобного оборота - используйте его здесь. В данном случае, рассказчик вводит справочную информацию о характере Моисея.
+
+Существует мнение, что данный стих приписан И. Навином при окончательном пересмотре им рукописи кн. Числ, – подобно тому, как сделана им приписка в конце кн. Второзакония (Втор 34). Возможно, эта характеристика Моисея является более поздней вставкой, поскольку маловероятно, чтобы Моисей сам давал себе такую оценку.
diff --git a/num/12/04.md b/num/12/04.md
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+# Господь внезапно сказал Моисею, Аарону и Мариам: «Вы трое выйдите к скинии собрания». И все трое вышли
+
+וַיֹּ֨אמֶר יְהוָ֜ה פִּתְאֹ֗ם אֶל־מֹשֶׁ֤ה וְאֶֽל־אַהֲרֹן֙ וְאֶל־מִרְיָ֔ם צְא֥וּ שְׁלָשְׁתְּכֶ֖ם אֶל־אֹ֣הֶל מֹועֵ֑ד וַיֵּצְא֖וּ שְׁלָשְׁתָּֽם
+
+"И сказал Господь неожиданно Моисею и Аарону и Мириам: выйдите (все) трое ко входу в скинию собрания. И вышли (все) трое".
+
+פִתְאם: вдруг, внезапно, неожиданно.
+
+В какой-то момент в конфликт вмешался Сам Господь, Который принял сторону Своего слуги Моисея. Он вызвал к скинии всех троих, включая Аарона и Мариамь. Порядок перечисления имен имеет здесь важное значение, потому что, хотя зачинщицей непослушания была, по-видимому, Мариамь, Аарон, надо полагать, поощрял в ней недовольство. В возвышенно-поэтическом обращении к ним Господь напоминает, что обычно Он открывается пророку в видении и говорит с ним во сне, но с Моисеем… не так, как с другими, ибо с ним Он говорит устами к устам (сравните Втор. 34:10) – антропоморфический образ, означающий, что Бог говорил с Моисеем непосредственно. И это потому, что Моисей – верен во всем дому Моем (Чис. 12:7; сравните Евр. 3:2); имеется в виду верное исполнение Моисеем его роли посредника между Богом и Израилем. Как это в точности происходило, определить нельзя, но из ряда стихов следует, что Моисей действительно слышал голос Господа и видел славу Его (например, Исх. 19:16-19; 24:17-18; 34:5-11).
+
+Бог говорил к Моисею явно, а не в гаданиях. Ему не надо было приспосабливаться к Моисею посредством метафор и разного рода иносказаний: Моисей пребывал с Богом в столь личных отношениях, что в состоянии был понимать «язык» неба. И все-таки видеть Бога, как Он есть, Моисей не мог, потому что никто не мог бы увидеть Его и остаться в живых (Исх. 33:17-23), ибо Бог есть Дух (Иоан. 4:24). Моисей видел лишь образ Господа, но и это было привилегией, которой никто, кроме него, удостоен не был. Под «образом» здесь подразумевается некое подобие, представлявшее Господа, а не очертания Его. Это, возможно, то же самое, что понималось под словом «спина» (Господа) в Исх. 33:23. Доступ к Богу, который был дан Моисею, настолько не имел себе параллелей, что Господь спросил Аарона и Мариамь, как осмелились они выступить против Моисея.
diff --git a/num/12/05.md b/num/12/05.md
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@@ -0,0 +1,13 @@
+# Господь сошёл в облачном столбе, встал у входа скинии и позвал Аарона и Мариам. И они вышли вдвоём
+
+וַיֵּ֤רֶד יְהוָה֙ בְּעַמּ֣וּד עָנָ֔ן וַֽיַּעֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וַיִּקְרָא֙ אַהֲרֹ֣ן וּמִרְיָ֔ם וַיֵּצְא֖וּ שְׁנֵיהֶֽם
+
+"И сошёл Господь в столбе облачном и встал у входа в скинию собрания и позвал Аарона и Мириам. И вышли двое".
+
+בְּעַמּ֣וּד עָנָ֔ן: в столбе облачном.
+
+См. комментарии к 4 стиху.
+
+# Сошел
+
+Это слово часто используется в Библии для описания особого участия Бога в земных событиях (см., напр., Быт. 11,5).
diff --git a/num/12/06.md b/num/12/06.md
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+++ b/num/12/06.md
@@ -0,0 +1,7 @@
+# И сказал: «Слушайте Мои слова: если бывает у вас пророк Господа, то Я открываюсь ему в видении, во сне говорю с ним
+
+וַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם יְהוָ֗ה בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּחֲלֹ֖ום אֲדַבֶּר־בֹּֽו׃
+
+"И сказал: слушайте-ка что скажу. Если бывает у вас пророк Господа в видении ему даю Себя знать, во сне говорю ему".
+
+Пророчество включало в себя предсказание, но обычно основным его содержанием были Божий предупреждения и увещевания, обращенные к Его народу и относящиеся непосредственно к той ситуации, в которой народ в данный момент находился. В предсказаниях говорилось о приходе после очистительных судов посланного Богом Царя и установлении на земле Его Царства. Главной заботой пророков было привести народ к покаянию в надежде, что таким образом удастся избежать Божьих судов. Пророки были, прежде всего, реформаторами, проводящими Божий закон в жизнь и призывающими народ сохранять верность завету с Богом и не нарушать его. Проповеди пророков сопутствовала их молитва за народ: они говорили с Богом о людях так же искренне, как и с людьми о Боге. Пророки несли служение ходатайства за народ (Исх 32:30-32, 1 Цар 7:5-9, 1 Цар 12:19-23, 2 Цар 19:4 ср. Иер 7:16, Иер 11:14, Иер 14:11). См. комментарии к 4 стиху.
diff --git a/num/12/07.md b/num/12/07.md
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+++ b/num/12/07.md
@@ -0,0 +1,15 @@
+# Но не так с Моим рабом Моисеем. Он верен во всём Моём доме
+
+לֹא־כֵ֖ן עַבְדִּ֣י מֹשֶׁ֑ה בְּכָל־בֵּיתִ֖י נֶאֱמָ֥ן הֽוּא
+
+"Но не так (Я веду Себя) с рабом Моим Моисеем, из всего дома он верный". אמן, быть верным, надёжным, быть твёрдым, непоколебимым.
+
+# Но не так с Моим рабом Моисеем
+
+«Я говорю с Моисеем не так, по-другому».
+
+# Он верен во всём Моём доме
+
+Здесь «Мой дом» представляет народ Израиля. Быть верным в доме Божьем означает быть верным в руководстве Израилем. Альтернативный перевод: «Моисей верно ведёт Мой народ» или «Моисей - это тот, кому я доверяю вести Мой народ Израиль».
+
+Если Господь Бог признает верность Моисея, то дальнейшие обвинения исключаются автоматически. Данные слова также означают, что Моисей, единственный, абсолютно правильно понимает слова Господа и точно передает их народу. См. комментарии к 4 стиху.
diff --git a/num/12/08.md b/num/12/08.md
new file mode 100644
index 00000000..452d2487
--- /dev/null
+++ b/num/12/08.md
@@ -0,0 +1,19 @@
+# Я с ним говорю устами к устам и явно, а не в гаданиях, и он видит образ Господа. Как же вы не побоялись упрекать Моего раба Моисея?»
+
+פֶּ֣ה אֶל־פֶּ֞ה אֲדַבֶּר־בֹּ֗ו וּמַרְאֶה֙ וְלֹ֣א בְחִידֹ֔ת וּתְמֻנַ֥ת יְהוָ֖ה יַבִּ֑יט וּמַדּ֨וּעַ֙ לֹ֣א יְרֵאתֶ֔ם לְדַבֵּ֖ר בְּעַבְדִּ֥י בְמֹשֶֽׁה
+
+"Уста к устам говорю Я с ним и в видении. Не во тьме (он) образ Господа видит. Почему (Как) не побоялись вы выговаривать рабу Моему Моисею"?
+
+חִידָה: загадка, во тьме.
+
+תְמוּנה: образ, подобие, изображение, облик.
+
+נבט: взглянуть, посмотреть. смотреть, взирать, обращать взор, увидеть.
+
+# Как же вы не побоялись упрекать Моего раба Моисея?
+
+Господь задаёт этот вопрос с целью обличить Мариам и Аарона. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Вы должны бояться говорить против Моего раба Моисея».
+
+# Устами к устам
+
+Антропоморфный образ, имеющий смысл близости, исключающей посредника (ср. 3 Цар. 19,9-18). Кроме Иисуса Христа, никто не имел таких взаимоотношений с Богом, как Моисей.
diff --git a/num/12/09.md b/num/12/09.md
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--- /dev/null
+++ b/num/12/09.md
@@ -0,0 +1,13 @@
+# Гнев Господа воспламенился на них, и Он отошёл
+
+וַיִּֽחַר אַ֧ף יְהוָ֛ה בָּ֖ם וַיֵּלַֽךְ
+
+"И возгорелся гнев Господа там и (Он) отошел".
+
+וַיִּֽחַר אַ֧ף יְהוָ֛ה: и возгорелся гнев Господа.
+
+חרה: быть горячим, разгорячиться.
+
+Затем Господь отошел в гневе и поразил Мариамь проказой (или каким-то отвратительным кожным заболеванием, которое в русской Библии называется проказой). Тут же Аарон обратился к Моисею, прося его о заступничестве перед Господом. Есть доля иронии в том, что он, первосвященник, нуждался в священническом вмешательстве… Между тем, тело Мариамь во мгновение ока было настолько изъедено болезнью, что Аарон сравнил ее с мертворожденным младенцем. Моисей… возопил к Господу, движимый как чувством любви к сестре, так и потребностью вмешаться, и умолял Его исцелить Мариамь. Но провинность ее была слишком серьезной ведь она взбунтовалась против Богом избранного слуги Его и посредника Завета.
+
+Если б ее постиг позор от того, что родной отец… плюнул бы ей в лицо, то и тогда ей пришлось бы оставаться в «изоляции» семь дней. Теперь же, по причине столь значительного нарушения норм поведения, ей надо было оставаться вне стана по меньшей мере такой же срок. Плевком в лицо выражалось презрение (сравните Втор. 25:9). Господь заклеймил презрением самонадеянность Мариамь, наслав на нее ужасную кожную болезнь. И вот, в соответствии с церемониальным законом, который требовал, чтобы больной человек жил вне стана семь дней (Лев. 13-14), Мариами именно так и пришлось поступить. Лишь по истечении этого времени народ двинулся из Асирофа (сравните Чис. 11:35) к пустыне Фаран. И Он отошел Т.е. Бог отошел от Мариам и Аарона; они оказались в состоянии богооставленности.
diff --git a/num/12/10.md b/num/12/10.md
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--- /dev/null
+++ b/num/12/10.md
@@ -0,0 +1,17 @@
+# Облако отошло от скинии, и Мариам покрылась проказой как снегом. Аарон взглянул на Мариам, и вот, она в проказе
+
+הֶעָנָ֗ן סָ֚ר מֵעַ֣ל הָאֹ֔הֶל וְהִנֵּ֥ה מִרְיָ֖ם מְצֹרַ֣עַת כַּשָּׁ֑לֶג וַיִּ֧פֶן אַהֲרֹ֛ן אֶל־מִרְיָ֖ם וְהִנֵּ֥ה מְצֹרָֽעַת׃
+
+"И облако ушло (удалилось) от входа в скинию собрания и вот, Мириам вся в проказе как в снегу. И повернулся Аарон к Мириам и вот, она вся в проказе".
+
+מְצֹרַ֣עַת כַּשָּׁ֑לֶג: в проказе как в снегу (белая).
+
+וַיִּ֧פֶן אַהֲרֹ֛ן אֶל־מִרְיָ֖ם וְהִנֵּ֥ה מְצֹרָֽעַת: и повернулся Аарон к Мириам и вот, она вся в проказе.
+
+# Как снегом
+
+Проказа сделала кожу Мариам белой. Альтернативный перевод: «стала очень белой».
+
+# Проказою
+
+Болезнь Мариам являлась видимым знаком Божиего осуждения ее. Бог не поразил проказой Аарона, поскольку Аарон, в отличие от Мариам, взмолился к Моисею, прося заступничества перед Богом за себя и за сестру (ст. 11). Позднее Озия, возлюбленный Богом царь Иудеи, попытавшийся взять на себя обязанности первосвященника, был поражен проказой точно так же, как и Мариам (ср. 2 Пар. 26,16-21).
diff --git a/num/12/11.md b/num/12/11.md
new file mode 100644
index 00000000..cd730c9b
--- /dev/null
+++ b/num/12/11.md
@@ -0,0 +1,9 @@
+# Аарон сказал Моисею: «Господин мой! Не поставь нам в грех то, что мы поступили неразумно и согрешили
+
+וַיֹּ֥אמֶר אַהֲרֹ֖ן אֶל־מֹשֶׁ֑ה בִּ֣י אֲדֹנִ֔י אַל־נָ֨א תָשֵׁ֤ת עָלֵ֨ינוּ֙ חַטָּ֔את אֲשֶׁ֥ר נֹואַ֖לְנוּ וַאֲשֶׁ֥ר חָטָֽאנוּ
+
+"И сказал Аарон Моисею: мой господин, не вмени нам грех этот, который мы совершили в неразумии, и которым согрешили".
+
+יאל: поступать глупо или неразумно, обезуметь.
+
+См. комментарии к 9 стиху.
diff --git a/num/12/12.md b/num/12/12.md
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index 00000000..2635463c
--- /dev/null
+++ b/num/12/12.md
@@ -0,0 +1,13 @@
+# Не допусти, чтоб она была как мертворождённый, у которого, когда он рождается у матери, уже истлела половина тела»
+
+אַל־נָ֥א תְהִ֖י כַּמֵּ֑ת אֲשֶׁ֤ר בְּצֵאתֹו֙ מֵרֶ֣חֶם אִמֹּ֔ו וַיֵּאָכֵ֖ל חֲצִ֥י בְשָׂרֹֽו
+
+"(Да) не будет она как мертвая вышедшая из утробы матери (мертворожденная), с изъеденной наполовину плотью её".
+
+וַיֵּאָכֵ֖ל חֲצִ֥י בְשָׂרֹֽו: с изъеденной наполовину плотью его.
+
+# Не допусти, чтоб она была как мертворождённый, у которого ... уже истлела половина тела
+
+Проказа Мариам заставит её тело разлагаться, пока она не умрет. О разлагающейся плоти говорится так, как будто она начала тлеть. Альтернативный перевод: «Пожалуйста, не позволь ей быть похожей на мертвого новорожденного ребенка, у которого плоть наполовину разложилась».
+
+См. комментарии к 9 стиху.
diff --git a/num/12/13.md b/num/12/13.md
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index 00000000..1ee9c34a
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+++ b/num/12/13.md
@@ -0,0 +1,9 @@
+# Моисей завопил к Господу: «Бог, исцели её!»
+
+וַיִּצְעַ֣ק מֹשֶׁ֔ה אֶל־יְהוָ֖ה לֵאמֹ֑ר אֵ֕ל נָ֛א רְפָ֥א נָ֖א לָֽהּ "И возопил Моисей к Господу, говоря: Боже, исцели прошу её"!
+
+רפא: исцелять, лечить, врачевать.
+
+# Бог, исцели её!
+
+Моисей использует слово "Эль", "Бог", и дважды "прошу".
diff --git a/num/12/14.md b/num/12/14.md
new file mode 100644
index 00000000..f31458ea
--- /dev/null
+++ b/num/12/14.md
@@ -0,0 +1,19 @@
+# И сказал Господь Моисею: «Если бы её отец плюнул ей в лицо, то не была ли она должна стыдиться семь дней? Итак, пусть семь дней она будет в заключении за лагерем, а после вернётся»
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה וְאָבִ֨יהָ֙ יָרֹ֤ק יָרַק֙ בְּפָנֶ֔יהָ הֲלֹ֥א תִכָּלֵ֖ם שִׁבְעַ֣ת יָמִ֑ים תִּסָּגֵ֞ר שִׁבְעַ֤ת יָמִים֙ מִח֣וּץ לַֽמַּחֲנֶ֔ה וְאַחַ֖ר תֵּאָסֵֽף
+
+"И сказал Господь Моисею: Отцу её плюнула бы реально (на самом деле) в лицо, не была ли бы постыжена семь дней в заключении? И будет она семь дней за станом, а потом вернется".
+
+כלם: быть посрамлённым или постыжённым; 2. стыдиться. срамить, стыдить, постыжать, бесчестить, обижать.
+
+ירק: плевать.
+
+יָרֹ֤ק יָרַק֙: двойное усиление мысли: реально так вот плюнул. Сильно плюнул. На самом деле плюнул.
+
+סגר: закрывать, запирать, заключать, затворять.
+
+# Если бы её отец плюнул ей в лицо
+
+Это описывает то, что могло случиться, но не произошло. Плевать кому-то в лицо было ужасным оскорблением. Мириам по сути плюнула Господу в лицо своим поступком, Бог указывает на это Моисею.
+
+См. комментарии к 9 стиху.
diff --git a/num/12/15.md b/num/12/15.md
new file mode 100644
index 00000000..b3c44904
--- /dev/null
+++ b/num/12/15.md
@@ -0,0 +1,11 @@
+# И пробыла Мариам в заключении за лагерем семь дней. Народ не отправлялся в путь, пока Мариам не вернулась
+
+וַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַֽמַּחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־הֵאָסֵ֖ף מִרְיָֽם
+
+"И была закрыта Мириам за станом семь дней. Народ не отправлялся в путь пока не вернулась Мириам".
+
+סגר: закрывать, запирать, заключать, затворять.
+
+# Пробыла Мариам в заключении за станом
+
+В данном случае пребывание за пределами лагеря описывается так, как будто это была тюрьма, в которую её закрыли. Альтернативный перевод: «Мариам отправили за пределы лагеря» или «Мариам держали вне лагеря».
diff --git a/num/12/intro.md b/num/12/intro.md
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index 00000000..5daa7d94
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+++ b/num/12/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 12
+
+# Общее примечание
+
+## Структура и формат
+
+В некоторых переводах для удобства чтения строки стихотворения располагаются правее остальной части текста. Открытая Дословная Библия записывает таким образом стихи 12:6-8.
+
+Неудовольствие Аарона и Мариами против Моисея. – Подтверждение богоизбранничества пророка. – Проказа Мариами. – Исцеление.
+
+Важные речевые обороты в этой главе
+
+### Идиома
+
+Бог использовал идиому «устами к устам», что означает «говорить напрямую в присутствии обоих». Это указывало на то, что Моисей был больше, чем просто пророк, и больше, чем другие пророки.
+
+## Ссылки:
+
+  * **[Числа 12:1 Примечание](./01.md)**
+
+**[](../13/intro.md)**
diff --git a/num/13/01.md b/num/13/01.md
new file mode 100644
index 00000000..b87a62e9
--- /dev/null
+++ b/num/13/01.md
@@ -0,0 +1,11 @@
+# После этого народ отправился из Асирофа и остановился в пустыне Фаран.
+
+וְאַחַ֛ר נָסְע֥וּ הָעָ֖ם מֵחֲצֵרֹ֑ות וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר פָּארָֽן׃
+
+"И после отправился народ из Асирофа и расположился лагерем в пустыне Фаран."
+
+נסע: отправляться, двигаться, снимать (лагерь).
+
+חנה: располагаться шатрами или станом, ставить лагерь.
+
+Наконец, колена Израилевы вошли в пустыню Фаран, где, вероятно, в оазисе Кадес (стих 27) расположились лагерем надолго.
diff --git a/num/13/02.md b/num/13/02.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/13/02.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/13/03.md b/num/13/03.md
new file mode 100644
index 00000000..128029ef
--- /dev/null
+++ b/num/13/03.md
@@ -0,0 +1,17 @@
+# «Отправь своих людей, чтобы они обследовали ханаанскую землю, которую Я даю сыновьям Израиля. Отправь по одному человеку от колена, главных из них».
+
+שְׁלַח־לְךָ֣ אֲנָשִׁ֗ים וְיָתֻ֨רוּ֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁר־אֲנִ֥י נֹתֵ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל אִ֣ישׁ אֶחָד֩ אִ֨ישׁ אֶחָ֜ד לְמַטֵּ֤ה אֲבֹתָיו֙ תִּשְׁלָ֔חוּ כֹּ֖ל נָשִׂ֥יא בָהֶֽם׃
+
+"Пошли людей и пусть осмотрят (исследуют) землю Ханаан, которую Я даю сыновьям Израиля, по одному мужчине (человеку) от каждого колена пошли их, начальников (главных) из них."
+
+שלח: посылать, отсылать, выгонять, выбрасывать, отпускать.
+
+Тут Господь, а затем и Моисей распорядились, чтобы по одному человеку от колена послали на разведку в землю Ханаанскую.
+
+# Которую Я даю
+
+Бог решил, что Ханаанская земля будет принадлежать народу Израиля, но они ещё не перешли в неё. Альтернативный перевод: «которую я решил дать» или «которую я скоро дам».
+
+# По одному человеку от колена, главных из них
+
+«Каждый человек, которого вы посылаете, должен быть лидером в своем колене».
diff --git a/num/13/04.md b/num/13/04.md
new file mode 100644
index 00000000..a5e2dce6
--- /dev/null
+++ b/num/13/04.md
@@ -0,0 +1,9 @@
+# Моисей послал их из пустыни Фаран по велению Господа, и все они были вождями у сыновей Израиля.
+
+וַיִּשְׁלַ֨ח אֹתָ֥ם מֹשֶׁ֛ה מִמִּדְבַּ֥ר פָּארָ֖ן עַל־פִּ֣י יְהוָ֑ה כֻּלָּ֣ם אֲנָשִׁ֔ים רָאשֵׁ֥י בְנֵֽי־יִשְׂרָאֵ֖ל הֵֽמָּה׃
+
+"И послал их Моисей из пустыне Фаран по повелению Господа, все мужчины начальники у сыновей Израиля они."
+
+שלח: посылать, отсылать, отпускать.
+
+Каждый из этих мужей, «главных» у сынов Израилевых, назван здесь с указанием племени (колена), к которому он принадлежал (стихи 4-16). В свете дальнейшего развития событий особый интерес представляет для нас Халев, представитель Иуды (стих 7), и Осия, избранный Ефремом (стих 9). По не вполне понятным соображениям Моисей переделал его имя Осия («спасение») на Иисус («Яхве есть спасение»).
diff --git a/num/13/05.md b/num/13/05.md
new file mode 100644
index 00000000..c363e830
--- /dev/null
+++ b/num/13/05.md
@@ -0,0 +1,13 @@
+# Вот их имена: из колена Рувима — Саммуа, сын Закхура
+
+וְאֵ֖לֶּה שְׁמֹותָ֑ם לְמַטֵּ֣ה רְאוּבֵ֔ן שַׁמּ֖וּעַ בֶּן־זַכּֽוּר׃
+
+"И это имена их: из колена Рувима Саммуа (Шаммуа), сын Закхура."
+
+שֵם: имя.
+
+См. комментарий на стих 4.
+
+# Саммуа, сын Закхура
+
+Это мужские имена.
diff --git a/num/13/06.md b/num/13/06.md
new file mode 100644
index 00000000..a3d37212
--- /dev/null
+++ b/num/13/06.md
@@ -0,0 +1,7 @@
+# Из колена Симеона — Сафат, сын Хори
+
+См. комментарий на стих 4.
+
+# Сафат, сын Хори
+
+Это мужские имена.
diff --git a/num/13/07.md b/num/13/07.md
new file mode 100644
index 00000000..476ebcc8
--- /dev/null
+++ b/num/13/07.md
@@ -0,0 +1,7 @@
+# Из колена Иуды — Халев, сын Иефоннии
+
+См. комментарий на стих 4.
+
+# Сын Иефоннии
+
+Мужское имя.
diff --git a/num/13/08.md b/num/13/08.md
new file mode 100644
index 00000000..f0585f0a
--- /dev/null
+++ b/num/13/08.md
@@ -0,0 +1,7 @@
+# Из колена Иссахара — Игал, сын Иосифа
+
+См. комментарий на стих 4.
+
+# Игал
+
+Мужское имя.
diff --git a/num/13/09.md b/num/13/09.md
new file mode 100644
index 00000000..945c126f
--- /dev/null
+++ b/num/13/09.md
@@ -0,0 +1,7 @@
+# Из колена Ефрема — Осия, сын Навин
+
+См. комментарий на стих 4.
+
+# Сын Навин
+
+Мужское имя.
diff --git a/num/13/10.md b/num/13/10.md
new file mode 100644
index 00000000..c256e714
--- /dev/null
+++ b/num/13/10.md
@@ -0,0 +1,7 @@
+# Из колена Вениамина — Фалтий, сын Рафуя
+
+См. комментарий на стих 4.
+
+# Фалтий, сын Рафуя
+
+Это мужские имена.
diff --git a/num/13/11.md b/num/13/11.md
new file mode 100644
index 00000000..56c470ca
--- /dev/null
+++ b/num/13/11.md
@@ -0,0 +1,7 @@
+# Из колена Завулона — Гаддиил, сын Содия
+
+См. комментарий на стих 4.
+
+# Гаддиил, сын Содия
+
+Это мужские имена.
diff --git a/num/13/12.md b/num/13/12.md
new file mode 100644
index 00000000..43ab6cf2
--- /dev/null
+++ b/num/13/12.md
@@ -0,0 +1,11 @@
+# Из колена Иосифа от Манассия — Гаддий, сын Сусия
+
+См. комментарий на стих 4.
+
+# Гаддий, сын Сусия
+
+Это мужские имена.
+
+# Из колена Иосифа от Манассия
+
+Отношения между Иосифом и Манассией можно сформулировать яснее. Альтернативный перевод: «из колена Иосифа от его сына Манассии».
diff --git a/num/13/13.md b/num/13/13.md
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index 00000000..7196890d
--- /dev/null
+++ b/num/13/13.md
@@ -0,0 +1,7 @@
+# Из колена Дана — Аммиил, сын Гемаллия
+
+См. комментарий на стих 4.
+
+# Аммиил, сын Гемаллия
+
+Это мужские имена.
diff --git a/num/13/14.md b/num/13/14.md
new file mode 100644
index 00000000..4ba4168a
--- /dev/null
+++ b/num/13/14.md
@@ -0,0 +1,7 @@
+# Из колена Асира — Сефур, сын Михаиля
+
+См. комментарий на стих 4.
+
+# Сефур, сын Михаиля
+
+Это мужские имена.
diff --git a/num/13/15.md b/num/13/15.md
new file mode 100644
index 00000000..eb555207
--- /dev/null
+++ b/num/13/15.md
@@ -0,0 +1,7 @@
+# Из колена Неффалима — Нахбий, сын Вофсия
+
+См. комментарий на стих 4.
+
+# Нахбий, сын Вофсия
+
+Это мужские имена.
diff --git a/num/13/16.md b/num/13/16.md
new file mode 100644
index 00000000..8c11f464
--- /dev/null
+++ b/num/13/16.md
@@ -0,0 +1,7 @@
+# Из колена Гада — Геуил, сын Махия.
+
+См. комментарий на стих 4.
+
+# Геуил, сын Махия
+
+Это мужские имена.
diff --git a/num/13/17.md b/num/13/17.md
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index 00000000..30f77deb
--- /dev/null
+++ b/num/13/17.md
@@ -0,0 +1,15 @@
+# Вот имена тех, кого Моисей послал обследовать землю. И назвал Моисей Осию, сына Навина, Иисусом.
+
+אֵ֚לֶּה שְׁמֹ֣ות הָֽאֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח מֹשֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיִּקְרָ֥א מֹשֶׁ֛ה לְהֹושֵׁ֥עַ בִּן־נ֖וּן יְהֹושֻֽׁעַ׃
+
+"Это имена мужчин, которых послал Моисей осмотреть землю. И назвал Моисей Осию, сына Навина, Иисусом."
+
+קרא: называть, нарекать, давать имя.
+
+יְהוֹלשע: Иисус.
+
+Путь, которым шли лазутчики, пролегал на север от Кадеса и вел через Негев в гористую страну.
+
+# Осию, сына Навина
+
+Посмотрите, как вы перевели имена этих людей в [Числа 13:9](../13/09.md).
diff --git a/num/13/18.md b/num/13/18.md
new file mode 100644
index 00000000..5da0b616
--- /dev/null
+++ b/num/13/18.md
@@ -0,0 +1,9 @@
+# Моисей послал их обследовать ханаанскую землю и сказал им: «Пойдите в эту южную страну, поднимитесь на гору
+
+וַיִּשְׁלַ֤ח אֹתָם֙ מֹשֶׁ֔ה לָת֖וּר אֶת־אֶ֣רֶץ כְּנָ֑עַן וַיֹּ֣אמֶר אֲלֵהֶ֗ם עֲל֥וּ זֶה֙ בַּנֶּ֔גֶב וַעֲלִיתֶ֖ם אֶת־הָהָֽר׃
+
+"И послал их Моисей осмотреть землю Ханаан и сказал им: поднимитесь в эту южную (землю) и взойдите на гору."
+
+עלה: подниматься, восходить.
+
+Словом «Негев» (буквально «юг») обозначалась вся пустынная часть Южного Ханаана, и, прежде всего, территория на юг от Беер-Шивы.
diff --git a/num/13/19.md b/num/13/19.md
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index 00000000..0d5750d9
--- /dev/null
+++ b/num/13/19.md
@@ -0,0 +1,11 @@
+# И осмотрите землю, какая она, и народ, живущий на ней, силён он или слаб, мал или велик?
+
+וּרְאִיתֶ֥ם אֶת־הָאָ֖רֶץ מַה־הִ֑וא וְאֶת־הָעָם֙ הַיֹּשֵׁ֣ב עָלֶ֔יהָ הֶחָזָ֥ק הוּא֙ הֲרָפֶ֔ה הַמְעַ֥ט ה֖וּא אִם־רָֽב׃
+
+"И осмотрите землю, какая она, и народ, живущий на ней, сильный он или слабый, малочисленный (малый) он или многочисленней (большой, великий)."
+
+ישב: жить, обитать, пребывать.
+
+חָזק: сильный, крепкий, твёрдый.
+
+Горная часть страны состояла из гор Иуды, располагавшихся севернее холмов Ефрема и тянувшихся до Галилейских высот. Во времена Моисея здесь, в горах, жили главным образом аморреи, а в долинах и на равнинной части – хананеи (сравните толкование на стих 29). Миссия лазутчиков была четко определена: осмотреть, какова она, эта земля, сама по себе, и выяснить, сильны или слабы живущие на ней племена (стихи 18-20).
diff --git a/num/13/20.md b/num/13/20.md
new file mode 100644
index 00000000..83e6ddfa
--- /dev/null
+++ b/num/13/20.md
@@ -0,0 +1,19 @@
+# Какая земля, на которой они живут, хорошая или плохая? И какие города, в которых они живут? Живут они в шатрах или в крепости?
+
+וּמָ֣ה הָאָ֗רֶץ אֲשֶׁר־הוּא֙ יֹשֵׁ֣ב בָּ֔הּ הֲטֹובָ֥ה הִ֖וא אִם־רָעָ֑ה וּמָ֣ה הֶֽעָרִ֗ים אֲשֶׁר־הוּא֙ יֹושֵׁ֣ב בָּהֵ֔נָּה הַבְּמַֽחֲנִ֖ים אִ֥ם בְּמִבְצָרִֽים׃
+
+"И какая земля, на которой он живет, хорошая она или плохая? и какие города, в которых он живет, в лагере (стане) они или в укреплениях (крепостях)?"
+
+מַחֲנה: лагерь, стан.
+
+מִבְצָר: укрепление, крепость, твердыня.
+
+См. комментарий на стих 19.
+
+# Хорошая или плохая? И какие города, в которых они живут? Живут они в шатрах или в крепости?
+
+Моисей задаёт эти вопросы с целью уточнить, какую информацию должны были сообщить ему по возвращении. Это можно записать в виде утверждения. Альтернативный перевод: «Посмотрите, насколько хороша или плоха эта земла, какие у них города, и живут ли люди в палатках или в городах с защитными стенами вокруг».
+
+# Живут они в шатрах или в крепости?
+
+Укреплённые города имели крепкие стены вокруг, чтобы защитить их от вражеских армий. Палаточные города не имели таких стен.
diff --git a/num/13/21.md b/num/13/21.md
new file mode 100644
index 00000000..2932d870
--- /dev/null
+++ b/num/13/21.md
@@ -0,0 +1,11 @@
+# Какая земля, плодородная или бесплодная, есть на ней деревья или нет? Будьте смелыми и возьмите плоды этой земли». Это было время созревания винограда.
+
+וּמָ֣ה הָ֠אָרֶץ הַשְּׁמֵנָ֨ה הִ֜וא אִם־רָזָ֗ה הֲיֵֽשׁ־בָּ֥הּ עֵץ֙ אִם־אַ֔יִן וְהִ֨תְחַזַּקְתֶּ֔ם וּלְקַחְתֶּ֖ם מִפְּרִ֣י הָאָ֑רֶץ וְהַ֨יָּמִ֔ים יְמֵ֖י בִּכּוּרֵ֥י עֲנָבִֽים׃
+
+"И какая земля, тучная она или тощая, есть на ней деревья или нет? и будьте сильными, и возьмите от плодов земли. Было в период времени первых плодов виноградной грозди."
+
+חזק: быть сильным, усиливаться, укрепляться, мужаться.
+
+בִכוּרִים: ранняя смоква; 2. первый плод, начаток плодов.
+
+Причина, по которой Моисей предложил этот путь, состояла, вероятно, в том, что, следуя именно в этом направлении, он намеревался войти в Ханаан. Вначале они наверняка не планировали войти в Обетованную землю с востока, через Иерихон. Ибо он был далеко от главных подступов к Ханаану со стороны Египта, а, кроме того, на этом пути евреям пришлось бы проходить близ сильно укрепленных городов Иерихона и Аи, а это было весьма небезопасно.
diff --git a/num/13/22.md b/num/13/22.md
new file mode 100644
index 00000000..d88b6051
--- /dev/null
+++ b/num/13/22.md
@@ -0,0 +1,17 @@
+# Они пошли и осмотрели землю от пустыни Син до Рехова, около Емафа.
+
+וַֽיַּעֲל֖וּ וַיָּתֻ֣רוּ אֶת־הָאָ֑רֶץ מִמִּדְבַּר־צִ֥ן עַד־רְחֹ֖ב לְבֹ֥א חֲמָֽת׃
+
+"И поднялись они и осмотрели они землю от пустыне Син до Рехова, входящих Емафа."
+
+בוא: входить, приходить.
+
+Маршрут, которым шли лазутчики, начинался в пустыне Син и простирался на север до Рехова и Емафа, располагавшегося примерно в двадцати двух километрах на северо-запад от Баальбека. Емаф был крупным арамейским городом в большой центральной долине, известной под именем Бекаа. Емаф располагался в нижней части этой долины, которая начиналась сразу же на север от Галилейского моря.
+
+# Син ... Рехова
+
+Это названия мест.
+
+# От пустыни Син
+
+Здесь слово «Син» - это еврейское название пустыни.
diff --git a/num/13/23.md b/num/13/23.md
new file mode 100644
index 00000000..fbbe4df4
--- /dev/null
+++ b/num/13/23.md
@@ -0,0 +1,25 @@
+# Пошли в южную страну и дошли до Хеврона, где жили Ахиман, Сесай и Фалмай, дети Енака. Хеврон был построен на семь лет раньше египетского Цоана.
+
+וַיַּעֲל֣וּ בַנֶּגֶב֮ וַיָּבֹ֣א עַד־חֶבְרֹון֒ וְשָׁ֤ם אֲחִימַן֙ שֵׁשַׁ֣י וְתַלְמַ֔י יְלִידֵ֖י הָעֲנָ֑ק וְחֶבְרֹ֗ון שֶׁ֤בַע שָׁנִים֙ נִבְנְתָ֔ה לִפְנֵ֖י צֹ֥עַן מִצְרָֽיִם׃
+
+"И поднялись в южную (страну), и пришли до Хеврона, и там (жили) Ахиман, Сесай и Фалмай, дети (потомки) Енака. И Хеврон (на) семь лет был построен перед Цоана египетского."
+
+בנה: строить, сооружать, созидать, устраивать, создавать; быть построенным.
+
+На обратном пути двенадцать вождей прошли через Хеврон, город, построенный на семь лет раньше Цоана, города Египетского (стих 23).Цоан, известный еще как Танис, был возведен гиксосами, когда те захватили северо-восточную часть Египта примерно в 1730 г. до Р. Х. Причина этого как бы не относящегося к делу сообщения, может быть, в том, что позднее Хеврон стал достоянием Халева (Иис. Н. 14:13-15), а еще позднее – столицей царя Давида, когда он правил Иудеей (2Цар. 2:1-4). В дни Моисея, однако, Хеврон был городом сыновей Енаковых, племени высокорослых людей (Чис. 13:33; Втор. 9:2), которым предстояло впоследствии сделаться непримиримыми врагами Израиля (Иис. Н. 15:13-14).
+
+# Ахиман ... Сесай ... Фалмай
+
+Это названия кланов, которые были названы в честь их предков.
+
+# Енака
+
+Это мужское имя.
+
+# Хеврон был построен на семь лет раньше египетского Цоана
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Ханаане построили Хеврон за 7 лет до того, как египтяне построили Цоан».
+
+# Цоана
+
+Это название места.
diff --git a/num/13/24.md b/num/13/24.md
new file mode 100644
index 00000000..8cbee729
--- /dev/null
+++ b/num/13/24.md
@@ -0,0 +1,17 @@
+# Они пришли к долине Есхол, срезали виноградную ветвь с одной кистью ягод, и двое понесли её на шесте. Взяли также плоды граната и инжира.
+
+וַיָּבֹ֜אוּ עַד־נַ֣חַל אֶשְׁכֹּ֗ל וַיִּכְרְת֨וּ מִשָּׁ֤ם זְמֹורָה֙ וְאֶשְׁכֹּ֤ול עֲנָבִים֙ אֶחָ֔ד וַיִּשָּׂאֻ֥הוּ בַמֹּ֖וט בִּשְׁנָ֑יִם וּמִן־הָרִמֹּנִ֖ים וּמִן־הַתְּאֵנִֽים׃
+
+"И пришил они к долине Есхол, и срезали там ветвь (виноградной лоза) и кисть виноградной грозди одну, и понесли её на шесте двое, и от гранатового дерева и от смокв (смоковницы)."
+
+רִמוֹן: гранатовое дерево или яблоко.
+
+Близ Хеврона лежала долина Есхол («виноградная кисть»), где лазутчики срезали такую огромную и тяжелую ветвь с одною кистью ягод, что двое мужчин должны были нести ее на шесте.
+
+# Есхол
+
+Это название места.
+
+# Двое понесли
+
+Виноградную лозу понесли на шесте между двумя мужчинами из их группы.
diff --git a/num/13/25.md b/num/13/25.md
new file mode 100644
index 00000000..80de4f91
--- /dev/null
+++ b/num/13/25.md
@@ -0,0 +1,13 @@
+# Это место назвали долиной Есхол из-за виноградной грозди, которую там срезали сыновья Израиля.
+
+לַמָּקֹ֣ום הַה֔וּא קָרָ֖א נַ֣חַל אֶשְׁכֹּ֑ול עַ֚ל אֹדֹ֣ות הָֽאֶשְׁכֹּ֔ול אֲשֶׁר־כָּרְת֥וּ מִשָּׁ֖ם בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"Место это назвали долиной Есхол из-за (по причине) виноградной грозди, которую срезали там сыновья Израиля."
+
+אוֹדוֹת: по причине, ради, из-за.
+
+Кроме того, они набрали гранат и смокв, и через сорок дней после начала этой разведывательной операции возвратились в Кадес.
+
+# Это место назвали
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Они назвали это место».
diff --git a/num/13/26.md b/num/13/26.md
new file mode 100644
index 00000000..73ce81be
--- /dev/null
+++ b/num/13/26.md
@@ -0,0 +1,11 @@
+# Исследовав землю, они вернулись через сорок дней.
+
+וַיָּשֻׁ֖בוּ מִתּ֣וּר הָאָ֑רֶץ מִקֵּ֖ץ אַרְבָּעִ֥ים יֹֽום׃
+
+"И возвратились они, осмотрев землю, конец сорока дней."
+
+שוב: возвращаться, поворачивать назад, обращаться.
+
+קֵץ: конец, предел, край.
+
+Почему ровно сорок дней осматривали они Обетованную землю? Возможно, для того, чтобы впоследствии могли сопоставить этот относительно короткий отрезок времени с сорока годами блуждания в пустыне, к каковым им скоро предстояло быть приговоренными (сравните 14:34).
diff --git a/num/13/27.md b/num/13/27.md
new file mode 100644
index 00000000..9b32844a
--- /dev/null
+++ b/num/13/27.md
@@ -0,0 +1,15 @@
+# И пришли к Моисею, Аарону и ко всему обществу сыновей Израиля в пустыню Фаран, в Кадес, принесли им и всему обществу ответ и показали им плоды той земли.
+
+וַיֵּלְכ֡וּ וַיָּבֹאוּ֩ אֶל־מֹשֶׁ֨ה וְאֶֽל־אַהֲרֹ֜ן וְאֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל אֶל־מִדְבַּ֥ר פָּארָ֖ן קָדֵ֑שָׁה וַיָּשִׁ֨יבוּ אֹותָ֤ם דָּבָר֙ וְאֶת־כָּל־הָ֣עֵדָ֔ה וַיַּרְא֖וּם אֶת־פְּרִ֥י הָאָֽרֶץ׃
+
+"И пошли они и пришли они к Моисею и Аарону, и ко всему обществу сыновей Израиля в пустыню Фаран, в Кадес, и принесли они им слово (вещь, дело) и всему обществу, и показали им плоды земли."
+
+דָבָר: слово, изречение; 2. вещь, дело.
+
+ראה: показывать, давать увидеть.
+
+Вернувшись в Кадес, лазутчики доложили обо всем, что видели. Они предъявили свои трофеи и заверили общество, что Ханаан – действительно земля, в которой течет молоко и мед. Но была и негативная сторона их сообщения – они видели там очень большие и укрепленные города и пришли к выводу, что народы, живущие там сильны, там и амаликитяне, как обитающие в пустыне Негев (сравните Исх. 17:8-16); Хеттеи, Иевусеи и Аморреи, живущие в гористой части страны, или Хананеи, расселившиеся на прибрежной равнине Средиземного моря и в долине реки Иордан.
+
+# Принесли им ... ответ
+
+Здесь «ответ» относится к отчёту. Альтернативный перевод: «они вернулись с отчётом» или «они сообщили о том, что видели».
diff --git a/num/13/28.md b/num/13/28.md
new file mode 100644
index 00000000..535e559c
--- /dev/null
+++ b/num/13/28.md
@@ -0,0 +1,25 @@
+# И рассказали им: «Мы ходили в землю, в которую ты нас посылал, в ней действительно текут молоко и мёд, и вот её плоды.
+
+וַיְסַפְּרוּ־לֹו֙ וַיֹּ֣אמְר֔וּ בָּ֕אנוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֣ר שְׁלַחְתָּ֑נוּ וְ֠גַם זָבַ֨ת חָלָ֥ב וּדְבַ֛שׁ הִ֖וא וְזֶה־פִּרְיָֽהּ׃
+
+"И рассказали ему и говорили: мы ходили в землю, в которую ты послал нас, и даже течет молоко и мед, это плода её."
+
+זוב: течь, струиться, литься, истекать.
+
+חָלָב: молоко.
+
+דְבַש: мёд.
+
+См. комментарий на стих 27.
+
+# В ней действительно текут молоко и мёд
+
+«Там правда текут молоко и мёд». Они говорили о том, что земля хороша для животных и растений, как будто молоко и мёд этих животных и растений текли по земле. Альтернативный перевод: «она, безусловно, отлично подходит для выращивания скота и сельскохозяйственных культур» или «это, безусловно, очень плодородная земля».
+
+# Молоко
+
+Кровы и козы дают молоко, оно является пищей. Альтернативный перевод: «еда от домашнего скота».
+
+# Мёд
+
+Мёд - это сладкое густое вещество, вырабатываемое пчёлами из соков цветов, он представляет собой пищу.
diff --git a/num/13/29.md b/num/13/29.md
new file mode 100644
index 00000000..6eda3a70
--- /dev/null
+++ b/num/13/29.md
@@ -0,0 +1,11 @@
+# Но народ, живущий на той земле, сильный, стены города укреплённые и достаточно большие. Мы видели там сыновей Енака.
+
+אֶ֚פֶס כִּֽי־עַ֣ז הָעָ֔ם הַיֹּשֵׁ֖ב בָּאָ֑רֶץ וְהֶֽעָרִ֗ים בְּצֻרֹ֤ות גְּדֹלֹת֙ מְאֹ֔ד וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם׃
+
+"Только потому что сильный народ живет на земле той, и города недоступные, большие очень, и также сыновей (потомков) Енака мы видели там."
+
+בצר: быть невозможным, недоступным.
+
+ראה: видеть, смотреть, рассматривать, обозревать.
+
+Хананеи были исконными жителями Ханаана. Аморреи пришли туда из северо-восточного Арама (Сирии), где-то в самом конце третьего тысячелетия до Р. Х.; они изгнали хананеев из горной части страны и обосновались там. Хеттеи происходили из центральной Анатолии (современная Турция); они известны примерно с 1800 г. до Р. Х.; медленно распространялись они на юг и юго-восток и, вероятно, слились с аморреями в Ханаане.
diff --git a/num/13/30.md b/num/13/30.md
new file mode 100644
index 00000000..784db410
--- /dev/null
+++ b/num/13/30.md
@@ -0,0 +1,13 @@
+# Амалик живёт на южной части земли, хеттеи, иевусеи и аморреи живут на горе, хананеи живут около моря и на берегу Иордана».
+
+עֲמָלֵ֥ק יֹושֵׁ֖ב בְּאֶ֣רֶץ הַנֶּ֑גֶב וְ֠הַֽחִתִּי וְהַיְבוּסִ֤י וְהָֽאֱמֹרִי֙ יֹושֵׁ֣ב בָּהָ֔ר וְהַֽכְּנַעֲנִי֙ יֹשֵׁ֣ב עַל־הַיָּ֔ם וְעַ֖ל יַ֥ד הַיַּרְדֵּֽן׃
+
+"Амалик живет в земле южной, и хеттеи, и иевусеи и амореи живут на горе, и хананеи живут около моря и на берегу Иордана."
+
+עֲמָלֵק: Амалик.
+
+חִתִי: Хеттеянин.
+
+ישב: жить, обитать, пребывать.
+
+О иевусеях ничего не известно, кроме того, что основная их масса жила в Иерусалиме; их считают одной из аморрейских групп (Иис. Н. 10:5). Еще четыреста лет спустя после Моисея они владели Иерусалимом, но затем были изгнаны оттуда царем Давидом, который взял город и сделал его своей столицей в 1004 г. до Р. Х. (2Цар. 5:6-10).
diff --git a/num/13/31.md b/num/13/31.md
new file mode 100644
index 00000000..b13a761c
--- /dev/null
+++ b/num/13/31.md
@@ -0,0 +1,11 @@
+# Но Халев перед Моисеем успокаивал народ и говорил: «Пойдём и завладеем этой землёй, потому что мы сможем их одолеть».
+
+וַיַּ֧הַס כָּלֵ֛ב אֶת־הָעָ֖ם אֶל־מֹשֶׁ֑ה וַיֹּ֗אמֶר עָלֹ֤ה נַעֲלֶה֙ וְיָרַ֣שְׁנוּ אֹתָ֔הּ כִּֽי־יָכֹ֥ול נוּכַ֖ל לָֽהּ׃
+
+"И успокаивал Халев народ перед Моисеем и говорил: поднимемся и завладеем ею, потому что можем одолеть её."
+
+הסה: заставлять молчать, успокаивать.
+
+יכל: быть способным, мочь, иметь силу или способность; 2. превозмогать, одолевать.
+
+Повествуя о городах и жителях той земли, лазутчики разделились во мнениях. Халев побуждал Моисея не откладывая, завладеть землей, потому что он был уверен, что им это удастся.
diff --git a/num/13/32.md b/num/13/32.md
new file mode 100644
index 00000000..28eea05c
--- /dev/null
+++ b/num/13/32.md
@@ -0,0 +1,9 @@
+# А те, которые ходили с ним, говорили: «Не можем мы идти против этого народа, потому что они сильнее нас».
+
+וְהָ֨אֲנָשִׁ֜ים אֲשֶׁר־עָל֤וּ עִמֹּו֙ אָֽמְר֔וּ לֹ֥א נוּכַ֖ל לַעֲלֹ֣ות אֶל־הָעָ֑ם כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ׃
+
+"И мужчины, которые поднимались с ним, говорили: не можем подниматься против народа, потому что сильнее он нас."
+
+אֶל: к, по направлению к; 2. в, на; 3. (на)против.
+
+Но десять других лазутчиков (все, кроме Иисуса Навина и Халева, 14:6-9,30), расхолаживали народ, будучи настроены пессимистически: мол, дело завоевания им не по плечу – слишком неравны силы. (Земля, поядающая живущих на ней, по-видимому, означает, что на ней не прекращались войны.)
diff --git a/num/13/33.md b/num/13/33.md
new file mode 100644
index 00000000..527bcca7
--- /dev/null
+++ b/num/13/33.md
@@ -0,0 +1,23 @@
+# И распускали среди сыновей Израиля плохие слухи о земле, которую они обследовали, и говорили: «Земля, которую мы прошли и осмотрели, — это земля, которая пожирает тех, кто на ней живёт, и народ, который мы видели на этой земле, — люди высокого роста.
+
+וַיֹּוצִ֜יאוּ דִּבַּ֤ת הָאָ֨רֶץ֙ אֲשֶׁ֣ר תָּר֣וּ אֹתָ֔הּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֡רֶץ אֲשֶׁר֩ עָבַ֨רְנוּ בָ֜הּ לָת֣וּר אֹתָ֗הּ אֶ֣רֶץ אֹכֶ֤לֶת יֹושְׁבֶ֨יהָ֙ הִ֔וא וְכָל־הָעָ֛ם אֲשֶׁר־רָאִ֥ינוּ בְתֹוכָ֖הּ אַנְשֵׁ֥י מִדֹּֽות׃
+
+"И выносили (производили) клевету о земле, которую они осматривали, к сыновьями Израиля, говоря: земля, которую мы проходили, чтобы осмотреть, есть земля, поедающая живущих на ней, и весь народ, который мы видели среди нее, люди рослые (высокого роста)."
+
+יצא: выводить, выносить, выбрасывать, извлекать; 2. производить.
+
+דִבָה: слух, молва, клевета.
+
+См. комментарий к стиху 32.
+
+# Они обследовали ... и говорили
+
+Здесь местоимение «они» относится ко всем людям, которые исследовали землю, кроме Халева и Иисуса Навина.
+
+# Земля, которую мы прошли и осмотрели
+
+Здесь местоимение «мы» относится ко всем людям, которые исследовали землю, включая Халева и Иисуса Навина.
+
+# Земля, которая пожирает тех, кто на ней живёт
+
+Люди так говорят об опасности, которую представляет эта земля или люди этой земли, как будто земля пожирает людей. Альтернативный перевод: «это очень опасная земля» или «это земля, жители которой будут нас убивать».
diff --git a/num/13/34.md b/num/13/34.md
new file mode 100644
index 00000000..f94e6d53
--- /dev/null
+++ b/num/13/34.md
@@ -0,0 +1,17 @@
+# Мы видели там великанов — сыновей Енака, из рода великанов. В наших глазах мы были перед ними, как саранча, и такими же были мы в их глазах».
+
+וְשָׁ֣ם רָאִ֗ינוּ אֶת־הַנְּפִילִ֛ים בְּנֵ֥י עֲנָ֖ק מִן־הַנְּפִלִ֑ים וַנְּהִ֤י בְעֵינֵ֨ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵינֵיהֶֽם׃
+
+"И там мы видели исполинов (гигантов), сыновей Енака, из гигантов (исполинов). И были мы в глазах наших как саранча, и такие мы были в глазах их."
+
+נְפִילִים: исполин, гигант.
+
+Только здесь и в Быт. 6:4 (толкование на этот стих, встречается слово исполины, которых считали «сынами Енаковыми». (сравните Втор. 9:2).
+
+# В наших глазах … в их глазах
+
+Здесь «глаза» представляют собой оценку и суждение. Альтернативный перевод: «По нашему собственному мнению ... по их мнению» или «По нашему суждению ... по их суждению».
+
+# Мы были перед ними, как саранча
+
+Мужчины говорят о саранче, чтобы показать, насколько они ничтожно малы по сравнению с людьми той земли. Альтернативный перевод: «по сравнению с ними мы такие же маленькие, как кузнечики».
diff --git a/num/13/intro.md b/num/13/intro.md
new file mode 100644
index 00000000..a9db81d7
--- /dev/null
+++ b/num/13/intro.md
@@ -0,0 +1,15 @@
+# Книга Числа
+
+# Глава 13
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Шпионы
+
+Лидеры из каждого колена пошли исследовать обетованную Землю в Ханаане. Господа не волновало, сколько там проживало людей, потому что Он мог победить их. Похоже, что таким образом Он проверял веру людей. Люди должны были с радостью войти в эту замечательную землю, вместо этого они боялись.
+
+Кадес, который формально относится к пустыне Син, здесь «помещен» в пустыню Фаран, потому что Син составляла часть громадных просторов этой пустыни (сравните 27:14; Втор. 32:51).
+
+* * *
diff --git a/num/14/01.md b/num/14/01.md
new file mode 100644
index 00000000..ccb93615
--- /dev/null
+++ b/num/14/01.md
@@ -0,0 +1,9 @@
+# Все общество подняло крик, и ту ночь народ плакал
+
+וַתִּשָּׂא֙ כָּל־הָ֣עֵדָ֔ה וַֽיִּתְּנ֖וּ אֶת־קֹולָ֑ם וַיִּבְכּ֥וּ הָעָ֖ם בַּלַּ֥יְלָה הַהֽוּא
+
+"И подняло все общество голос их и плакал народ всю ночь".
+
+בכה: плакать, оплакивать. оплакивать.
+
+К сожалению, народ послушался мнения большинства. И стали они с плачем роптать на Моисея, говоря, что лучше им было бы умереть – в Египте или в пустыне, чем погибнуть от рук хананеев. Да и теперь еще не поздно, говорили они, выбрать нового вождя и возвратиться во главе с ним в Египет.
diff --git a/num/14/02.md b/num/14/02.md
new file mode 100644
index 00000000..a5e9fd7f
--- /dev/null
+++ b/num/14/02.md
@@ -0,0 +1,9 @@
+# Все сыновья Израиля роптали на Моисея и Аарона, и всё общество сказало им: «О, если бы мы умерли в египетской земле или умерли бы в этой пустыне!
+
+וַיִּלֹּ֨נוּ֙ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֔ן כֹּ֖ל בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיֹּאמְר֨וּ אֲלֵהֶ֜ם כָּל־הָעֵדָ֗ה לוּ־מַ֨תְנוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם אֹ֛ו בַּמִּדְבָּ֥ר הַזֶּ֖ה לוּ־מָֽתְנוּ׃
+
+"И роптали на Моисея и на Аарона сыны Израиля и говорило им все общество: Не лучше ли было умереть нам в земле египетской? Или в пустыне это лучше гнам умереть"?
+
+לון: ночевать, оставаться на ночь; 2. жить, пребывать, обитать, 3. роптать, жаловаться, ворчать, сетовать.
+
+См. комментарии к 1 стиху.
diff --git a/num/14/03.md b/num/14/03.md
new file mode 100644
index 00000000..13e1a746
--- /dev/null
+++ b/num/14/03.md
@@ -0,0 +1,19 @@
+# Зачем Господь ведёт нас в эту землю, чтобы мы пали от меча? Наши жёны и дети достанутся в добычу врагам. Не лучше ли нам вернуться в Египет?»
+
+וְלָמָ֣ה יְ֠הוָה מֵבִ֨יא אֹתָ֜נוּ אֶל־הָאָ֤רֶץ הַזֹּאת֙ לִנְפֹּ֣ל בַּחֶ֔רֶב נָשֵׁ֥ינוּ וְטַפֵּ֖נוּ יִהְי֣וּ לָבַ֑ז הֲלֹ֧וא טֹ֦וב לָ֖נוּ שׁ֥וּב מִצְרָֽיְמָה
+
+"Почему Господь привел нас в землю эту? Чтобы пасть от меча? И жены наши и дети наши будут добычей? Не лучше ли для нас вернуться в Египет"?
+
+בַז: добыча, награбленное, захваченное; 2. расхищение, грабеж, разорение.
+
+# Зачем Господь ведёт нас в эту землю, чтобы мы пали от меча?
+
+Люди использовали этот вопрос с целью пожаловаться и обвинить Господа в несправедливом обращении. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Господь не должен был вести нас в эту землю только для того, чтобы мы умерли от меча».
+
+# Пали от меча
+
+Здесь слово «меч» означает «быть убитым мечом» или «быть убитым в бою». Альтернативный перевод: «умерли от нападающих на нас людей с мечами» или «умерли в бою».
+
+# Не лучше ли нам вернуться в Египет?
+
+Люди используют этот вопрос с целью побудить других людей согласиться с ними в том, что для них было бы лучше вернуться в Египет. Это можно записать в виде утверждения. Альтернативный перевод: «Для нас было бы лучше вернуться в Египет, чем пытаться покорить Ханаан».
diff --git a/num/14/04.md b/num/14/04.md
new file mode 100644
index 00000000..ab3ea536
--- /dev/null
+++ b/num/14/04.md
@@ -0,0 +1,11 @@
+# И сказали друг другу: «Поставим над собой начальника и вернёмся в Египет»
+
+וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו נִתְּנָ֥ה רֹ֖אשׁ וְנָשׁ֥וּבָה מִצְרָֽיְמָה
+
+"И сказали каждый брату своему: поставим главу (начальника) и вернемся в Египет".
+
+# И сказали друг другу
+
+Это относится к народу Израиля, где один человек сказал другому.
+
+См. комментарии к 1 стиху.
diff --git a/num/14/05.md b/num/14/05.md
new file mode 100644
index 00000000..da7724da
--- /dev/null
+++ b/num/14/05.md
@@ -0,0 +1,11 @@
+# Тогда Моисей и Аарон упали на свои лица перед всем собранием общества сыновей Израиля
+
+וַיִּפֹּ֥ל מֹשֶׁ֛ה וְאַהֲרֹ֖ן עַל־פְּנֵיהֶ֑ם לִפְנֵ֕י כָּל־קְהַ֥ל עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И упали Моисей и Аарон на лица их пред лицом всего общества сыновей Израиля".
+
+# Упали на свои лица
+
+То есть: «легли касаясь лицом земли». Моисей и Аарон сделали это, чтобы показать своё смирение перед Богом. Они боялись, что Бог может наказать людей за то, что они восстали против Него.
+
+Услышав такое, пали Моисей и Аарон на лица свои (сравните 16:4,22,45; 20:6; 22:31), несомненно, взывая о помощи к Богу. А Иисус, сын Навин, и Халев продолжали тем временем расхваливать землю и убеждать народ, что Господь отдаст ее и живущих на ней людей в их руки. Все это, однако, не возымело действия, и народ уже хотел побить их камнями.
diff --git a/num/14/06.md b/num/14/06.md
new file mode 100644
index 00000000..10b0aba9
--- /dev/null
+++ b/num/14/06.md
@@ -0,0 +1,19 @@
+# Иисус, сын Навина, и Халев, сын Иефоннии, из осматривавших землю, разодрали свою одежду
+
+וִיהֹושֻׁ֣עַ בִּן־נ֗וּן וְכָלֵב֙ בֶּן־יְפֻנֶּ֔ה מִן־הַתָּרִ֖ים אֶת־הָאָ֑רֶץ קָרְע֖וּ בִּגְדֵיהֶֽם
+
+"Иисус сын Навина и Халев сын Иефонии, из исследовавших землю, разорвали одежды их".
+
+מִן־הַתָּרִ֖ים אֶת־הָאָ֑רֶץ: из исследовавших (осматривавших) землю.
+
+קרע: разрывать, отрывать, раздирать, разрезать, отрезать, вырезать.
+
+קָרְע֖וּ בִּגְדֵיהֶֽם: разорвали одежды их.
+
+# Из осматривавших землю
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «из тех, кого послал Моисей».
+
+# Разодрали свою одежду
+
+Разрывание одежды было жестом, указывающим на то, что человек очень обеспокоен и скорбит.
diff --git a/num/14/07.md b/num/14/07.md
new file mode 100644
index 00000000..2dfe5785
--- /dev/null
+++ b/num/14/07.md
@@ -0,0 +1,9 @@
+# И сказали всему обществу сыновей Израиля: «Земля, которую мы обходили, очень, очень хорошая
+
+וַיֹּ֣אמְר֔וּ אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֗רֶץ אֲשֶׁ֨ר עָבַ֤רְנוּ בָהּ֙ לָת֣וּר אֹתָ֔הּ טֹובָ֥ה הָאָ֖רֶץ מְאֹ֥ד מְאֹֽד
+
+"И сказали всему обществу сыновей Иззраиля, говоря: земля, которую мы прошли чтобы исследовать её, хорошая земля очень, очень сильно".
+
+טֹובָ֥ה הָאָ֖רֶץ מְאֹ֥ד מְאֹֽד: хорошая земля очень, очень.
+
+См. комментарии к 5 стиху.
diff --git a/num/14/08.md b/num/14/08.md
new file mode 100644
index 00000000..e5374a0e
--- /dev/null
+++ b/num/14/08.md
@@ -0,0 +1,13 @@
+# Если Господь к нам милостив, то введёт нас в эту землю и даст нам её – землю, в которой текут молоко и мёд
+
+אִם־חָפֵ֥ץ בָּ֨נוּ֙ יְהוָ֔ה וְהֵבִ֤יא אֹתָ֨נוּ֙ אֶל־הָאָ֣רֶץ הַזֹּ֔את וּנְתָנָ֖הּ לָ֑נוּ אֶ֕רֶץ אֲשֶׁר־הִ֛וא זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ
+
+"Если пожелает нас Господь ввести в эту землю и даст нам землю, в которой текут молоко и мед"...
+
+חפץ: хотеть, желать. זוב: течь, струиться, литься, истекать; 2. иметь истечение.
+
+אֶ֕רֶץ אֲשֶׁר־הִ֛וא זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ: земля, где текут молоко и мед, то есть, очень плодородная земля.
+
+# Землю, в которой текут молоко и мёд
+
+О земле, которая была хороша для животных и растений, говорится так, как будто молоко и мёд текли по земле. Посмотрите, как вы это перевели в [Числа 13:28](../13/28.md). Альтернативный перевод: «землю, которая отлично подходит для выращивания скота и сельскохозяйственных культур» или «в эту очень плодородную землю».
diff --git a/num/14/09.md b/num/14/09.md
new file mode 100644
index 00000000..344b7568
--- /dev/null
+++ b/num/14/09.md
@@ -0,0 +1,19 @@
+# Только не восставайте против Господа и не бойтесь народа этой земли, потому что он достанется нам на съедение: у них не осталось защиты, а с нами Господь, не бойтесь их
+
+אַ֣ךְ בַּֽיהוָה֮ אַל־תִּמְרֹדוּ֒ וְאַתֶּ֗ם אַל־תִּֽירְאוּ֙ אֶת־עַ֣ם הָאָ֔רֶץ כִּ֥י לַחְמֵ֖נוּ הֵ֑ם סָ֣ר צִלָּ֧ם מֵעֲלֵיהֶ֛ם וַֽיהוָ֥ה אִתָּ֖נוּ אַל־תִּירָאֻֽם
+
+"Только против Господа не восставайте, и не бойтесь народа земли (той), потому что как добыча нам он оставлен, защиты у них больше нет. Господь с нами, не бойтесь".
+
+מרד: восставать, возмущаться, поднимать мятеж, отпадать.
+
+אַל־תִּֽירְאוּ֙ אֶת־עַ֣ם הָאָ֔רֶץ: не бойтесь народа земли (той).
+
+סָ֣ר צִלָּ֧ם: защита их устранена.
+
+# Он достанется нам на съедение
+
+Иисус Навин и Халев говорят, что их враги будут поглощены так же легко, как съедают хлеб. Альтернативный перевод: «Мы уничтожим их так же легко, как едим пищу».
+
+# У них не осталось защиты
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Господь снял с них защиту».
diff --git a/num/14/10.md b/num/14/10.md
new file mode 100644
index 00000000..a1aafc78
--- /dev/null
+++ b/num/14/10.md
@@ -0,0 +1,9 @@
+# Всё общество сказало: «Побить их камнями!» Но слава Господа явилась в скинии собрания всем сыновьям Израиля
+
+וַיֹּֽאמְרוּ֙ כָּל־הָ֣עֵדָ֔ה לִרְגֹּ֥ום אֹתָ֖ם בָּאֲבָנִ֑ים וּכְבֹ֣וד יְהוָ֗ה נִרְאָה֙ בְּאֹ֣הֶל מֹועֵ֔ד אֶֽל־כָּל־בְּנֵ֖י יִשְׂרָאֵֽל
+
+"И сказало все общество: Побить их камнями. И слава Господа явилась у входа в скинию собрания для всех сыновей Израиля".
+
+רגם: бить или побивать камнями, забрасывать камнями.
+
+В разгар этой критической ситуации слава Господня явилась в скинии (стих 10б). Господь спросил, долго ли еще терпеть Ему неуважение и неверие со стороны этого народа. И сказал Бог… истреблю его, и произведу от тебя (Моисея) народ многочисленнее и сильнее его.
diff --git a/num/14/11.md b/num/14/11.md
new file mode 100644
index 00000000..7ab01161
--- /dev/null
+++ b/num/14/11.md
@@ -0,0 +1,9 @@
+# До каких пор этот народ будет раздражать Меня и не будет верить в Меня, несмотря на все знаки ... среди него?
+
+יֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה עַד־אָ֥נָה יְנַאֲצֻ֖נִי הָעָ֣ם הַזֶּ֑ה וְעַד־אָ֨נָה֙ לֹא־יַאֲמִ֣ינוּ בִ֔י בְּכֹל֙ הָֽאֹתֹ֔ות אֲשֶׁ֥ר עָשִׂ֖יתִי בְּקִרְבֹּֽו
+
+"И сказал Господь Моисею: Как долго еще будет отвергать Меня народ этот? Как долго еще не будут верить в Меня и все те знаки, которые Я делал в их среде (среди них)?
+
+נאץ: отвергать, презирать, пренебрегать.
+
+Господь использует эти вопросы, чтобы показать, что Он зол на них и потерял терпение по отношению к людям. Это можно записать в виде утверждения. Альтернативный перевод: «Эти люди слишком долго раздражали Меня. Они слишком долго не доверяли Мне, несмотря на все знаки ... среди них».
diff --git a/num/14/12.md b/num/14/12.md
new file mode 100644
index 00000000..8cd7e4b3
--- /dev/null
+++ b/num/14/12.md
@@ -0,0 +1,15 @@
+# Поражу его язвой, истреблю его и произведу от тебя народ многочисленнее и сильнее его»
+
+אַכֶּ֥נּוּ בַדֶּ֖בֶר וְאֹורִשֶׁ֑נּוּ וְאֶֽעֱשֶׂה֙ אֹֽתְךָ֔ לְגֹוי־גָּדֹ֥ול וְעָצ֖וּם מִמֶּֽנּוּ׃
+
+"Я поражу их язвой и истреблю его (народ). И произведу из тебя народ великий (сильный) и более многочисленный, чем этот".
+
+עָצוּם: сильный, большой, многочисленный.
+
+# Истреблю его
+
+То есть: «уничтожу их, чтобы они уже не были Моим народом». Это может означать, что Бог уничтожит их, и некоторые версии переводят именно так.
+
+# Произведу от тебя народ
+
+Здесь местоимение «тебя» употребляется в единственном числе и относится к Моисею.
diff --git a/num/14/13.md b/num/14/13.md
new file mode 100644
index 00000000..3c681c9e
--- /dev/null
+++ b/num/14/13.md
@@ -0,0 +1,9 @@
+# Но Моисей сказал Господу: «Услышат египтяне, из среды которых Ты силой Своей вывел этот народ
+
+וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־יְהוָ֑ה וְשָׁמְע֣וּ מִצְרַ֔יִם כִּֽי־הֶעֱלִ֧יתָ בְכֹחֲךָ֛ אֶת־הָעָ֥ם הַזֶּ֖ה מִקִּרְבֹּֽו
+
+"И сказал Моисей Господу: Услышат египтяне, что вывел Ты силою Твоею народ Твой из среды их".
+
+בְכֹחֲךָ: силою Твоею.
+
+Сколь заманчивым ни показалось бы предложение Господа (стих 12) кому-нибудь другому, любовь Моисея к своему народу и к непогрешимости репутации Господа заставила его отвергнуть это предложенье и просить Бога, чтобы простил народ. Он рассуждал логично, убеждая Бога, что Египтяне, мол, увидят в истреблении Израиля неспособность Господа сдержать свое обещание – освободить его и дать ему землю во владение. Более того, египтяне станут говорить об этом хананеям и другим народам, и те тоже усомнятся в могуществе Господа. Так что единственное, что Господь мог бы сделать, сказал Моисей, – это явить Свою великую силу в прощении народа, хотя бы тому и пришлось так или иначе пострадать в наказание. Пусть Он простит Израиль по великой милости Своей (в других переводах – «по великой любви»; в оригинале здесь евр. слово хэсэд что значит «верность Завету» или «верность любви»).
diff --git a/num/14/14.md b/num/14/14.md
new file mode 100644
index 00000000..b67989b6
--- /dev/null
+++ b/num/14/14.md
@@ -0,0 +1,9 @@
+# И скажут жителям этой земли, которые слышали, что Ты, Господь, находишься среди этого народа, что Ты, Господь, даёшь им видеть Себя лицом к лицу, Твоё облако стоит над ними, и Ты идёшь перед ними днём в столбе облачном, а ночью в столбе огненном
+
+וְאָמְר֗וּ אֶל־יֹושֵׁב֮ הָאָ֣רֶץ הַזֹּאת֒ שָֽׁמְעוּ֙ כִּֽי־אַתָּ֣ה יְהוָ֔ה בְּקֶ֖רֶב הָעָ֣ם הַזֶּ֑ה אֲשֶׁר־עַ֨יִן בְּעַ֜יִן נִרְאָ֣ה׀ אַתָּ֣ה יְהוָ֗ה וַעֲנָֽנְךָ֙ עֹמֵ֣ד עֲלֵהֶ֔ם וּבְעַמֻּ֣ד עָנָ֗ן אַתָּ֨ה הֹלֵ֤ךְ לִפְנֵיהֶם֙ יֹומָ֔ם וּבְעַמּ֥וּד אֵ֖שׁ לָֽיְלָה
+
+"И скажут жителям земли этой, которые слышали что Ты, Господь среди народа этого, который глаза к глазам видит Тебя, Господь, и облако Твоё стоит над ними, днем в облачном столбе и ночью в огненном".
+
+# Видит тебя глаза к глазам
+
+Возможные значения: 1) Моисей говорит о том, что Бог показывал Себя Своему народу, как будто Он позволял им видеть Своё лицо.  2) Моисей говорит о близких отношениях между ним и Богом, как будто Моисей мог видеть лицо Бога, когда Бог говорил с ним.
diff --git a/num/14/15.md b/num/14/15.md
new file mode 100644
index 00000000..833df51b
--- /dev/null
+++ b/num/14/15.md
@@ -0,0 +1,9 @@
+# Если Ты уничтожишь этот народ, как одного человека, то народы, которые слышали о Твоей славе, скажут:
+
+וְהֵמַתָּ֛ה אֶת־הָעָ֥ם הַזֶּ֖ה כְּאִ֣ישׁ אֶחָ֑ד וְאָֽמְרוּ֙ הַגֹּויִ֔ם אֲשֶׁר־שָׁמְע֥וּ אֶֽת־שִׁמְעֲךָ֖ לֵאמֹֽר
+
+"Если народ этот как одного, скажут народы, которые услышали о славе Твоей, говоря"...
+
+# Как одного человека
+
+Здесь об истреблении целого народа говорится как об убийстве одного человека. Альтернативный перевод: «всех за один раз».
diff --git a/num/14/16.md b/num/14/16.md
new file mode 100644
index 00000000..1e19d647
--- /dev/null
+++ b/num/14/16.md
@@ -0,0 +1,9 @@
+# "Господь не мог ввести этот народ в землю, которую Он обещал ему с клятвой, а потому и погубил его в пустыне"
+
+מִבִּלְתִּ֞י יְכֹ֣לֶת יְהוָ֗ה לְהָבִיא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣ע לָהֶ֑ם וַיִּשְׁחָטֵ֖ם בַּמִּדְבָּֽר׃
+
+"Не смог Господь ввести народ этот в землю о которой клялся им. и истребил их в пустыне".
+
+שחט: закалывать, резать, убивать.
+
+См. комментарии к 13 стиху.
diff --git a/num/14/17.md b/num/14/17.md
new file mode 100644
index 00000000..1279cc3e
--- /dev/null
+++ b/num/14/17.md
@@ -0,0 +1,9 @@
+# Итак, пусть возвеличится сила Господа, как Ты сказал:
+
+וְעַתָּ֕ה יִגְדַּל־נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר
+
+"И сейчас, возвеличится пусть сила Господа! Как и сказал Ты, говоря"...
+
+כחַ: сил, мощь, могущество, крепость.
+
+См. комментарии к 13 стиху.
diff --git a/num/14/18.md b/num/14/18.md
new file mode 100644
index 00000000..0c97e81d
--- /dev/null
+++ b/num/14/18.md
@@ -0,0 +1,19 @@
+# "Господь долготерпелив и многомилостив, прощающий неправедность и преступления и не оставляющий без наказания, но наказывающий неправедность отцов в детях до третьего и четвёртого рода"
+
+יְהוָ֗ה אֶ֤רֶךְ אַפַּ֨יִם֙ וְרַב־חֶ֔סֶד נֹשֵׂ֥א עָוֹ֖ן וָפָ֑שַׁע וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֞ד עֲוֹ֤ן אָבֹות֙ עַל־בָּנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים
+
+"Господь медленный на гнев.
+
+יְהוָ֗ה אֶ֤רֶךְ אַפַּ֨יִם֙: Господь медленный на гнев.
+
+# Господь долготерпелив и многомилостив
+
+Здесь эту фразу можно выразить с помощью глагола «любить». Альтернативный перевод: «всегда показывает, что Он любит Свой народ».
+
+# Не оставляющий без наказания
+
+«Он, конечно же, не оправдывает виновных». Это означает избежание наказания. Бог не оправдывает грех виновных. Альтернативный перевод: «Он всегда наказывает виновных».
+
+# Наказывающий неправедность отцов в детях до третьего и четвёртого рода
+
+О наказании людей говорится так, как будто наказание - это объект, который можно принести и наложить на людей. Альтернативный перевод: «Он наказывает потомков виновного за его грехи».
diff --git a/num/14/19.md b/num/14/19.md
new file mode 100644
index 00000000..1d0f369d
--- /dev/null
+++ b/num/14/19.md
@@ -0,0 +1,11 @@
+# Прости грех этому народу по Твоей великой милости, как Ты прощал этот народ от Египта до этих пор»
+
+סְלַֽח־נָ֗א לַעֲוֹ֛ן הָעָ֥ם הַזֶּ֖ה כְּגֹ֣דֶל חַסְדֶּ֑ךָ וְכַאֲשֶׁ֤ר נָשָׂ֨אתָה֙ לָעָ֣ם הַזֶּ֔ה מִמִּצְרַ֖יִם וְעַד־הֵֽנָּה
+
+"Прости грех народу этому по великой милости Твоей, которой прощал Ты народ этот от Египта до этого дня".
+
+סלח: прощать, щадить, миловать, быть прощённым, иметь прощение.
+
+חֶסֶד: преданность, верность, лояльность, милость или доброта (как следствие преданности или верности), милосердие.
+
+См. комментарии к 13 стиху.
diff --git a/num/14/20.md b/num/14/20.md
new file mode 100644
index 00000000..831b1c13
--- /dev/null
+++ b/num/14/20.md
@@ -0,0 +1,7 @@
+# И сказал Господь: «Прощаю по твоему слову
+
+וַיֹּ֣אמֶר יְהוָ֔ה סָלַ֖חְתִּי כִּדְבָרֶֽךָ
+
+"И сказал Господь: прощу по слову Твоему".
+
+Божии обещания – верны и непоколебимы, а Он обещал спасти Израиль и отдать ему Ханаан в вечное владение (Исх. 6:6-8). Отсюда явствует, что целью Его угрозы истребить Израиль и начать все заново с Моисея, было скорее испытание Его слуги, посредника Завета, чем что-либо другое. Итак, Бог обещал простить народ, но при этом заявил, что никто из взрослых, которые вышли из Египта и были свидетелями всех величайших знамений и чудес, явленных Им, не увидят земли Обетованной. Десять раз они искушали… и не слушали Его, сказал Господь (Чис. 14:22). Может быть, это надо понимать буквально, но скорее как – «множество раз» (сравните толкование на Иов. 19:3). Исключение составили Халев (Чис. 14:24) и Иисус Навин (стих 30), которые безоговорочно подчинились Господу. Не случайно сам Моисей не упомянут в этой связи: всезнающий Господь предвидел его ослушание в будущем (20:12). Затем, во исполнение части наказания. Господь повелел Моисею и Израилю выйти из Кадеса, однако, не идти к долинам, где жили Амаликитяне и Хананеи. Теперь им предстоял долгий окружной путь в направлении Чермного моря, который в конце-концов приведет их к равнинам Моава, восточнее Иерихона. Под Чермным (Красным) морем подразумевается здесь восточный «рукав» его, известный сегодня как Акабский залив.
diff --git a/num/14/21.md b/num/14/21.md
new file mode 100644
index 00000000..319d2a3e
--- /dev/null
+++ b/num/14/21.md
@@ -0,0 +1,11 @@
+# Но Я жив. Вся земля наполнена славой Господа
+
+וְאוּלָ֖ם חַי־אָ֑נִי וְיִמָּלֵ֥א כְבֹוד־יְהוָ֖ה אֶת־כָּל־הָאָֽרֶץ
+
+"Но на самом деле жив Я. Исполнена вся земля славой Господа".
+
+וְאוּלָ֖ם חַי־אָ֑נִי: реально жив Я / на самом деле жив Я.
+
+# Вся земля была наполнена славой Господа
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Моя слава наполняет всю землю».
diff --git a/num/14/22.md b/num/14/22.md
new file mode 100644
index 00000000..1535b1b4
--- /dev/null
+++ b/num/14/22.md
@@ -0,0 +1,21 @@
+# Никто из тех, которые видели Мою славу и знаки, сделанные Мной в Египте и в пустыне, и уже десять раз искушали Меня, не слушали Моего голоса
+
+כִּ֣י כָל־הָאֲנָשִׁ֗ים הָרֹאִ֤ים אֶת־כְּבֹדִי֙ וְאֶת־אֹ֣תֹתַ֔י אֲשֶׁר־עָשִׂ֥יתִי בְמִצְרַ֖יִם וּבַמִּדְבָּ֑ר וַיְנַסּ֣וּ אֹתִ֗י זֶ֚ה עֶ֣שֶׂר פְּעָמִ֔ים וְלֹ֥א שָׁמְע֖וּ בְּקֹולִֽי
+
+"Потому что все люди, которые видели славу Мою и знаки, которые Я делал в Египте и в пустыне, искушали Меня вот уже десять раз и не слышали голоса Моего".
+
+וַיְנַסּ֣וּ אֹתִ֗י זֶ֚ה עֶ֣שֶׂר פְּעָמִ֔ים: И искушали Меня вот уже десять раз (дней).
+
+נסה: быть испытанным, быть опытным, привыкать.
+
+# Искушали Меня
+
+«Они продолжали проверять Меня / испытывать Моё терпение».
+
+# Десять раз
+
+Здесь число 10 представляет собой слишком большое количество попыток. Альтернативный перевод: «слишком много раз».
+
+# Не слушали Моего голоса
+
+Здесь слово «слушать» олицетворяет послушание, а голос Бога представляет собой то, что он сказал. Альтернативный перевод: «не подчинялись тому, что Я говорил».
diff --git a/num/14/23.md b/num/14/23.md
new file mode 100644
index 00000000..c6a9c3de
--- /dev/null
+++ b/num/14/23.md
@@ -0,0 +1,11 @@
+# Они не увидят землю, которую Я клятвенно обещал их отцам. Все, раздражавшие Меня, не увидят её
+
+אִם־יִרְאוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לַאֲבֹתָ֑ם וְכָל־מְנַאֲצַ֖י לֹ֥א יִרְאֽוּהָ׃
+
+"Не увидят землю, которую я клялся (дать) отцам вашим, и все отвергающие Меня не увидят её (землю)".
+
+וְכָל־מְנַאֲצַ֖י לֹ֥א יִרְאֽוּהָ׃: И все отвергающие Меня не увидят её.
+
+מְנַאֲצַי (причастие): отвергающие Меня.
+
+См. комментарии к 20 стиху. Грубочувственное жестоковыйное старшее поколение евреев, выросшее под влиянием Египта, оказалось неспособным осуществить идею царства Иеговы в земле обетования, а потому лишенным ее. В Ханаан войдет молодое поколение евреев, выросшее в пустыне, под непрерывным воздействием осязательных проявлений величия, могущества, благости Божией (Втор 8.2-5).
diff --git a/num/14/24.md b/num/14/24.md
new file mode 100644
index 00000000..1577cab3
--- /dev/null
+++ b/num/14/24.md
@@ -0,0 +1,13 @@
+# Но за то, что Халев, Мой раб, был другого духа и повиновался Мне совершенно, введу его в землю, в которую он ходил, и его потомство унаследует её
+
+וְעַבְדִּ֣י כָלֵ֗ב עֵ֣קֶב הָֽיְתָ֞ה ר֤וּחַ אַחֶ֨רֶת֙ עִמֹּ֔ו וַיְמַלֵּ֖א אַחֲרָ֑י וַהֲבִֽיאֹתִ֗יו אֶל־הָאָ֨רֶץ֙ אֲשֶׁר־בָּ֣א שָׁ֔מָּה וְזַרְעֹ֖ו יֹורִשֶֽׁנָּה׃
+
+"Но слуга Мой Халев, за то, что имел другого духа в нем, и полностью следовал Мне, введу его в землю, в которую он ходил, и семя его унаследует её".
+
+ירש: овладевать, получать во владение, наследовать.
+
+# Был другого духа
+
+Здесь «дух» представляет собой его отношение. Халев был готов повиноваться Богу. Альтернативный перевод: «потому что у него было другое отношение» или «потому что он был готов повиноваться Богу».
+
+Ниже, в Чис.14:30, 38 изъясняемой главы, вместе с Халевом упоминается и Иисус Навин.
diff --git a/num/14/25.md b/num/14/25.md
new file mode 100644
index 00000000..977a0589
--- /dev/null
+++ b/num/14/25.md
@@ -0,0 +1,9 @@
+# Амаликитяне и хананеи живут в долине. Завтра повернитесь и идите в пустыню к Красному морю»
+
+וְהָֽעֲמָלֵקִ֥י וְהַֽכְּנַעֲנִ֖י יֹושֵׁ֣ב בָּעֵ֑מֶק מָחָ֗ר פְּנ֨וּ וּסְע֥וּ לָכֶ֛ם הַמִּדְבָּ֖ר דֶּ֥רֶךְ יַם־סֽוּף׃
+
+"Амалекитяне и хананеи живут в долине. Завтра поверните и идите к пустыне, по дороге к морю Чермному (тростниковому или Суф)".
+
+עֵמֶק: долина. פנה: поворачивать, отворачиваться, оборачиваться, обращаться. סוּף: тростник; 2. Чермное море.
+
+См. комментарии к 20 стиху.
diff --git a/num/14/26.md b/num/14/26.md
new file mode 100644
index 00000000..6461637c
--- /dev/null
+++ b/num/14/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Но на этом суд Господень не закончился, и сказал Господь, что исполнит желание израильтян – они действительно умрут в пустыне (стих 29, 35; сравните стих 2). Дети их, однако, будут спасены и вместе с Халевом и Иисусом Навином войдут в Ханаан (стихи 30-32). Но и они не войдут туда до истечения сорока лет, потому что понесут наказание за грехи отцов (стих 34). Этим наглядно подтверждается то обстоятельство, что грех может быть прощен, но последствия его придется выстрадать, так как грех отодвигает исполнение обещанных Богом благословений. Далее: порой детям приходится страдать от последствий тех грехов, которые совершили их родители (стих 33; сравните Исх. 20:5; Втор. 24:16). И это не противоречит сказанному у Иезекииля (18:1-3,13-18), потому что Моисей имел в виду последствия, так сказать, материального, физического характера, тогда как Иезекииль говорил о личной ответственности и повинности в грехе и о вытекающих отсюда духовных последствиях.
diff --git a/num/14/27.md b/num/14/27.md
new file mode 100644
index 00000000..d442b9c0
--- /dev/null
+++ b/num/14/27.md
@@ -0,0 +1,17 @@
+# До каких пор этому злому обществу роптать на Меня? Я слышу ропот сыновей Израиля, которым они на Меня ропщут
+
+עַד־מָתַ֗י לָעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את אֲשֶׁ֛ר הֵ֥מָּה מַלִּינִ֖ים עָלָ֑י אֶת־תְּלֻנֹּ֞ות בְּנֵ֣י יִשְׂרָאֵ֗ל אֲשֶׁ֨ר הֵ֧מָּה מַלִּינִ֛ים עָלַ֖י שָׁמָֽעְתִּי
+
+"Как долго еще (терпеть) общество злое это, которое ропщет на Меня? Против Меня ропот сыновей Израиля, которыми ропщут они на Меня Я слышу".
+
+מַלִּינִים (причастие): ропщущие.
+
+תְללנּה: ропот, жалобы.
+
+# До каких пор этому злому обществу роптать на Меня?
+
+Господь задаёт этот вопрос, потому что потерял терпение к людям.  Альтернативный перевод: «Я достаточно долго терпел это злое сообщество, которое постоянно недовольно Мной».
+
+# Я слышу ропот сыновей Израиля
+
+Альтернативный перевод: «Я слышу, как народ Израиля жалуется».
diff --git a/num/14/28.md b/num/14/28.md
new file mode 100644
index 00000000..3f012400
--- /dev/null
+++ b/num/14/28.md
@@ -0,0 +1,9 @@
+# Скажи им: "Живу Я, — говорит Господь, — как вы говорили Мне, так вам и сделаю
+
+אֱמֹ֣ר אֲלֵהֶ֗ם חַי־אָ֨נִי֙ נְאֻם־יְהוָ֔ה אִם־לֹ֕א כַּאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם בְּאָזְנָ֑י כֵּ֖ן אֶֽעֱשֶׂ֥ה לָכֶֽם׃
+
+"Скажи им: Жив Я, говорит Господь. Как говорили вы Мне в уши Мои так Я и сделаю вам".
+
+בְּאָזְנָ֑י: в уши Мои.
+
+См. комментарии к 26 стиху.
diff --git a/num/14/29.md b/num/14/29.md
new file mode 100644
index 00000000..e7bb6796
--- /dev/null
+++ b/num/14/29.md
@@ -0,0 +1,19 @@
+# В этой пустыне погибнут ваши тела, и все вы, призванные и пересчитанные, от двадцати лет и выше, кто роптал на Меня
+
+בַּמִּדְבָּ֣ר הַ֠זֶּה יִפְּל֨וּ פִגְרֵיכֶ֜ם וְכָל־פְּקֻדֵיכֶם֙ לְכָל־מִסְפַּרְכֶ֔ם מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה אֲשֶׁ֥ר הֲלִֽינֹתֶ֖ם עָלָֽי׃
+
+"В пустыне этой падут тела ваши и все посещенные (перечисленные), сколько вас числом, от сынов двадцати лет и выше, которые роптали на Меня".
+
+פקד: посещать (с благословениями или судом), обращать внимание или взор, призреть; пересчитывать.
+
+# Погибнут ваши тела
+
+Гибель тел означает их смерть. Альтернативный перевод: «вы умрёте».
+
+# Вы, призванные и пересчитанные
+
+Альтернативный перевод: «те, которых Моисей пересчитал во время переписи».
+
+# От двадцати лет и выше
+
+20 лет и выше, «двадцать лет и старше».
diff --git a/num/14/30.md b/num/14/30.md
new file mode 100644
index 00000000..421442d5
--- /dev/null
+++ b/num/14/30.md
@@ -0,0 +1,9 @@
+# Не войдёте в землю, на которой Я, подняв Мою руку, клялся поселить вас, — кроме Халева, сына Иефонниина, и Иисуса, сына Навина
+
+אִם־אַתֶּם֙ תָּבֹ֣אוּ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֨אתִי֙ אֶת־יָדִ֔י לְשַׁכֵּ֥ן אֶתְכֶ֖ם בָּ֑הּ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִיהֹושֻׁ֖עַ בִּן־נֽוּן׃
+
+"Вот вы не войдете в землю, на которую Я поднял руку Мою, чтобы поселить вас на ней, кроме Халева, сынеа Иефонниина и Иисуса, сына Навина".
+
+שכן: обитать, пребывать, жить, населять. поселять, поселять, помещать на жильё.
+
+См. комментарии к 26 стиху.
diff --git a/num/14/31.md b/num/14/31.md
new file mode 100644
index 00000000..bf6ab568
--- /dev/null
+++ b/num/14/31.md
@@ -0,0 +1,9 @@
+# Ваших детей, о которых вы говорили, что они достанутся в добычу врагам, Я введу туда, и они узнают ту землю, которой вы пренебрегли
+
+טַ֨פְּכֶ֔ם אֲשֶׁ֥ר אֲמַרְתֶּ֖ם לָבַ֣ז יִהְיֶ֑ה וְהֵבֵיאתִ֣י אֹתָ֔ם וְיָֽדְעוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר מְאַסְתֶּ֖ם בָּֽהּ
+
+"Детей же ваших, о которых вы говорили, что добычей будут, Я введу туда (в обетованную землю) их, и узнают, землю, которой вы пренебрегли ею (которую вы отвергли)".
+
+מאס: презирать, отвергать, пренебрегать, гнушаться.
+
+См. комментарии к 26 стиху.
diff --git a/num/14/32.md b/num/14/32.md
new file mode 100644
index 00000000..fece9e92
--- /dev/null
+++ b/num/14/32.md
@@ -0,0 +1,13 @@
+# А ваши тела погибнут в этой пустыне
+
+וּפִגְרֵיכֶ֖ם אַתֶּ֑ם יִפְּל֖וּ בַּמִּדְבָּ֥ר הַזֶּֽה
+
+"А мертвые тела ваши падут в пустыне этой".
+
+וּפִגְרֵיכֶם: трупы, мертвые тела.
+
+# Ваши тела погибнут
+
+Гибель тел означает их смерть.
+
+Альтернативный перевод: «вы умрёте».
diff --git a/num/14/33.md b/num/14/33.md
new file mode 100644
index 00000000..94545496
--- /dev/null
+++ b/num/14/33.md
@@ -0,0 +1,19 @@
+# Сорок лет ваши сыновья будут кочевать в пустыне и будут нести наказание за вашу неверность до тех пор, пока не погибнут в пустыне все ваши тела
+
+וּ֠בְנֵיכֶם יִהְי֨וּ רֹעִ֤ים בַּמִּדְבָּר֙ אַרְבָּעִ֣ים שָׁנָ֔ה וְנָשְׂא֖וּ אֶת־זְנוּתֵיכֶ֑ם עַד־תֹּ֥ם פִּגְרֵיכֶ֖ם בַּמִּדְבָּֽר
+
+"Сыновья ваши будут скитаться по пустыне сорок лет, и понесут блудодеяние (неверность) вашу до того времени, пока тела ваши не падут в пустыне".
+
+זְנוּת: блуд, проституция, (брачная) неверность.
+
+# Ваши сыновья будут кочевать в пустыне
+
+Некоторые современные версии предпочитают переводить: «Ваши дети будут скитаться в пустыне, словно пастухи». В древние времена пастухи обычно бродили с места на место, чтобы их стада и табуны могли найти пастбище.
+
+# Будут нести наказание за вашу неверность
+
+«Они испытают последствия ваших действий» или «Они должны страдать из-за ваших действий».
+
+# Пока не погибнут в пустыне все ваши тела
+
+Гибель всех тел означает, что должен умереть последний человек из этой группы людей. Альтернативный перевод: «до тех пор, пока не умрёт последний из вас» или «пока все вы не умрёте».
diff --git a/num/14/34.md b/num/14/34.md
new file mode 100644
index 00000000..5da25c4d
--- /dev/null
+++ b/num/14/34.md
@@ -0,0 +1,13 @@
+# Сорок лет — по году за каждый из сорока дней, в которые вы осматривали землю, — вы понесёте наказание за грехи, чтобы познали, что значит быть оставленным Мной
+
+בְּמִסְפַּ֨ר הַיָּמִ֜ים אֲשֶׁר־תַּרְתֶּ֣ם אֶת־הָאָרֶץ֮ אַרְבָּעִ֣ים יֹום֒ יֹ֣ום לַשָּׁנָ֞ה יֹ֣ום לַשָּׁנָ֗ה תִּשְׂאוּ֙ אֶת־עֲוֹנֹ֣תֵיכֶ֔ם אַרְבָּעִ֖ים שָׁנָ֑ה וִֽידַעְתֶּ֖ם אֶת־תְּנוּאָתִֽי׃
+
+"По числу дней, которые вы осматривали землю, сорок, вы понесете наказание за грехи ваши, сорок лет, и узнаете вы, что такое отчуждение (враждебность) Моя".
+
+תְנוּאָה: отчуждение, оставление; 2. вражда.
+
+# Вы понесёте наказание за грехи
+
+То есть: «вы испытаете последствия ваших грехов» или «вы пострадаете из-за ваших грехов».
+
+См. комментарии к 26 стиху.
diff --git a/num/14/35.md b/num/14/35.md
new file mode 100644
index 00000000..af3dccbe
--- /dev/null
+++ b/num/14/35.md
@@ -0,0 +1,9 @@
+# Я, Господь, как говорю, так и сделаю со всем этим злым обществом, восставшим против Меня: в этой пустыне все они погибнут и умрут"»
+
+אֲנִ֣י יְהוָה֮ דִּבַּרְתִּי֒ אִם־לֹ֣א׀ זֹ֣את אֶֽעֱשֶׂ֗ה לְכָל־הָעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את הַנֹּועָדִ֖ים עָלָ֑י בַּמִּדְבָּ֥ר הַזֶּ֛ה יִתַּ֖מּוּ וְשָׁ֥ם יָמֻֽתוּ׃ "Я Господь, говорю это, сделаю так со всем обществом злым этим, восставшим против Меня, в пустыне этой умрут, (все) там умрут".
+
+# Все они погибнут и умрут
+
+Вероятно, это означает, что они больше не будут существовать. Альтернативный перевод: «всем им придёт конец» или «они все будут уничтожены».
+
+См. комментарии к 26 стиху.
diff --git a/num/14/36.md b/num/14/36.md
new file mode 100644
index 00000000..df25805d
--- /dev/null
+++ b/num/14/36.md
@@ -0,0 +1,9 @@
+# И те, кого посылал Моисей для осматривания земли, и которые, вернувшись, возмутили против него всё общество, распуская плохие слухи о земле
+
+וְהָ֣אֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח מֹשֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיָּשֻׁ֗בוּ וַיִּלֹּונוּ עָלָיו֙ אֶת־כָּל־הָ֣עֵדָ֔ה לְהֹוצִ֥יא דִבָּ֖ה עַל־הָאָֽרֶץ
+
+"А людей, которых посылал Моисей для исследования земли (обетованной) и которые вернулись и роптали и возмутили (подняли) все общество, распуская слухи дурные о земле".
+
+יצא: выходить, выступать, распространять.
+
+В знак неотвратимости надвигающегося наказания десять лазутчиков, которые, вернувшись, возмущали народ против того, чтобы идти в землю Обетованную, и подорвали его моральный дух, умерли, быв поражены пред Господом. Это произвело на всех такое впечатление, что люди решили, отбросив свои страхи, идти на завоевание Ханаана немедленно (стихи 39-40). Было, однако, слишком поздно, так как они не могли более уповать на присутствие Господа и Его защиту (стихи 41-43). Но с характерным для них упорством израильтяне отвергли совет Моисея, и без него, и ковчега предприняли нападение на горную страну (стих 44). Неудивительно, что Амаликитяне и Хананеи, бросившись в контратаку, нанесли Израилю жестокое поражение (сравните Втор. 1:41-46) и гнали их до Хормы, расположенной примерно в тринадцати километрах на юго-восток от Беер-Шивы.
diff --git a/num/14/37.md b/num/14/37.md
new file mode 100644
index 00000000..e1a2a3a3
--- /dev/null
+++ b/num/14/37.md
@@ -0,0 +1,11 @@
+# Эти, распустившие плохие слухи о земле, умерли, поражённые Господом
+
+וַיָּמֻ֨תוּ֙ הָֽאֲנָשִׁ֔ים מֹוצִאֵ֥י דִבַּת־הָאָ֖רֶץ רָעָ֑ה בַּמַּגֵּפָ֖ה לִפְנֵ֥י יְהוָֽה
+
+"Умерли эти люди, распускавшие слухи дурные о земле (обетованной) от злой язвы перед лицом Господа". רָעָ֑ה בַּמַּגֵּפָ֖ה: злая / лютая язва.
+
+# Эти, распустившие плохие слухи о земле, умерли, поражённые Господом
+
+Фраза «поражённые Господом» показывает, что их поразил Сам Господь. Это можно перефразировать в активной форме. Альтернативный перевод: «Господь поразил тех людей, которые разнесли плохие слухи о земле, и они умерли».
+
+См. комментарии к 36 стиху.
diff --git a/num/14/38.md b/num/14/38.md
new file mode 100644
index 00000000..aa53cae0
--- /dev/null
+++ b/num/14/38.md
@@ -0,0 +1,7 @@
+# Только Иисус, сын Навина, и Халев, сын Иефоннии, остались живы из тех мужчин, которые ходили осматривать землю
+
+יהֹושֻׁ֣עַ בִּן־נ֔וּן וְכָלֵ֖ב בֶּן־יְפֻנֶּ֑ה חָיוּ֙ מִן־הָאֲנָשִׁ֣ים הָהֵ֔ם הַֽהֹלְכִ֖ים לָת֥וּר אֶת־הָאָֽרֶץ
+
+"Но Иисус сын Навина и Халев, сын Иефоннии, остались живы из мужей, ходивших исследовать землю (обетованную)".
+
+См. комментарии к 36 стиху.
diff --git a/num/14/39.md b/num/14/39.md
new file mode 100644
index 00000000..55d41641
--- /dev/null
+++ b/num/14/39.md
@@ -0,0 +1,7 @@
+# Моисей сказал эти слова перед всеми сыновьями Израиля, и народ сильно опечалился
+
+וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶת־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֶֽל־כָּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּֽתְאַבְּל֥וּ הָעָ֖ם מְאֹֽד
+
+"И пересказал Моисей слова эти сынам Израиля и восскорбел народ сильно".
+
+אבל: рыдать, плакать, скорбеть, сетовать, печалиться, грустить.
diff --git a/num/14/40.md b/num/14/40.md
new file mode 100644
index 00000000..317e4e93
--- /dev/null
+++ b/num/14/40.md
@@ -0,0 +1,11 @@
+# Рано утром они пошли на вершину горы и сказали: «Мы пойдём на то место, о котором Господь сказал, потому что мы согрешили»
+
+וַיַּשְׁכִּ֣מוּ בַבֹּ֔קֶר וַיַּֽעֲל֥וּ אֶל־רֹאשׁ־הָהָ֖ר לֵאמֹ֑ר הִנֶּ֗נּוּ וְעָלִ֛ינוּ אֶל־הַמָּקֹ֛ום אֲשֶׁר־אָמַ֥ר יְהוָ֖ה כִּ֥י חָטָֽאנוּ׃
+
+"И рано утром встали и поднялись на вершину горы, говоря: вот пойдем мы на место то, о котором говорили, потому что мы согрешили".
+
+# Мы пойдём
+
+Они говорят эти слова, чтобы подчеркнуть, что они изменили свое мнение и теперь готовы сделать то, что они должны были сделать ранее. Если в вашем языке есть другой способ подчеркнуть это, используйте его здесь.
+
+См. комментарии к 36 стиху.
diff --git a/num/14/41.md b/num/14/41.md
new file mode 100644
index 00000000..93d5585f
--- /dev/null
+++ b/num/14/41.md
@@ -0,0 +1,15 @@
+# Моисей сказал: «Для чего вы нарушаете веление Господа? Это будет безуспешно:
+
+וַיֹּ֣אמֶר מֹשֶׁ֔ה לָ֥מָּה זֶּ֛ה אַתֶּ֥ם עֹבְרִ֖ים אֶת־פִּ֣י יְהוָ֑ה וְהִ֖וא לֹ֥א תִצְלָֽח
+
+"И сказал Моисей: зачем вы преступаете слово Господа? Не будет
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+צלח: быть сильным, сходить, нападать (о Духе Божьем); 2. быть успешным, быть полезным.
+
+# Для чего вы нарушаете веление Господа?
+
+Моисей задаёт этот вопрос с целью упрекнуть народ Израиля. Этот риторический вопрос можно перевести в виде утверждения. Альтернативный перевод: «Вы не должны опять нарушать повеление Господа».
+
+См. комментарии к 36 стиху.
diff --git a/num/14/42.md b/num/14/42.md
new file mode 100644
index 00000000..c89f9509
--- /dev/null
+++ b/num/14/42.md
@@ -0,0 +1,13 @@
+# Не ходите, чтобы вас не разбили ваши враги, потому что среди вас нет Господа
+
+אַֽל־תַּעֲל֔וּ כִּ֛י אֵ֥ין יְהוָ֖ה בְּקִרְבְּכֶ֑ם וְלֹא֙ תִּנָּ֣גְפ֔וּ לִפְנֵ֖י אֹיְבֵיכֶֽם
+
+"Не поднимайтесь, чтобы нет среди вас Господа, чтобы не разбили вас, пред лицом врагов ваших".
+
+# Среди вас нет Господа
+
+О помощи от Господа говорится как о Его присутствии среди них. Альтернативный перевод: «Господь вам не поможет».
+
+# Чтобы вас не разбили ваши враги
+
+Альтернативный перевод: «чтобы не дать вашим врагам победить вас» или «чтобы дать вам победу над вашими врагами».
diff --git a/num/14/43.md b/num/14/43.md
new file mode 100644
index 00000000..fb2b538f
--- /dev/null
+++ b/num/14/43.md
@@ -0,0 +1,17 @@
+# Так как там пред вами амаликитяне и хананеи, вы погибните от меча, потому что отступили от Господа, и Господа с вами не будет»
+
+כִּי֩ הָעֲמָלֵקִ֨י וְהַכְּנַעֲנִ֥י שָׁם֙ לִפְנֵיכֶ֔ם וּנְפַלְתֶּ֖ם בֶּחָ֑רֶב כִּֽי־עַל־כֵּ֤ן שַׁבְתֶּם֙ מֵאַחֲרֵ֣י יְהוָ֔ה וְלֹא־יִהְיֶ֥ה יְהוָ֖ה עִמָּכֶֽם
+
+"Потому что амаликетяне и хананеи там, перед вами, и падете от меча, потому что отступили вы от Господа. Не будет Господь с вами".
+
+# Вы погибните от меча
+
+Здесь слово «меч» относится к сражению. Альтернативный перевод: «вы умрёте в бою» или «они убьют вас, когда вы будете сражаться с ними».
+
+# Потому что отступили от Господа
+
+О повиновении Господу говорится как о следовании за Ним, а о неповиновении Ему говорится как об отступлении от Него. Альтернативный перевод: «потому что вы перестали подчиняться Господу» или «потому что вы решили не подчиняться Господу».
+
+# Господа с вами не будет
+
+О помощи от Господа говорится как о Его присутствии среди них. Альтернативный перевод: «Он вам не поможет».
diff --git a/num/14/44.md b/num/14/44.md
new file mode 100644
index 00000000..1a397614
--- /dev/null
+++ b/num/14/44.md
@@ -0,0 +1,11 @@
+# Но они дерзнули подняться на вершину горы. А ковчег завета Господа и Моисей не оставляли лагеря
+
+וַיַּעְפִּ֕לוּ לַעֲלֹ֖ות אֶל־רֹ֣אשׁ הָהָ֑ר וַאֲרֹ֤ון בְּרִית־יְהוָה֙ וּמֹשֶׁ֔ה לֹא־מָ֖שׁוּ מִקֶּ֥רֶב הַֽמַּחֲנֶֽה׃
+
+"Но они дерзко пошли на вершину горы. Аарон же и ковчег завета Господа и Моисей не удалялись (оставляли) из среды стана".
+
+עפל: быть напыщенным или надменным, быть дерзким, иметь дерзость, поступать надменно или самонадеянно.
+
+# Но они дерзнули подняться на вершину горы
+
+«Но они осмелились пойти в горную местность без Божьего одобрения». Большая часть Израильских земель состояла из холмов и гор. Когда израильтяне пересекли долину реки Иордан, чтобы напасть на хананеев, там находились холмы, на которые они должны были подняться, чтобы пойти дальше в землю Ханаанскую.
diff --git a/num/14/45.md b/num/14/45.md
new file mode 100644
index 00000000..1bde3968
--- /dev/null
+++ b/num/14/45.md
@@ -0,0 +1,9 @@
+# Амаликитяне и хананеи, живущие на той горе, сошли, разбили их и гнали до Хормы
+
+וַיֵּ֤רֶד הָעֲמָלֵקִי֙ וְהַֽכְּנַעֲנִ֔י הַיֹּשֵׁ֖ב בָּהָ֣ר הַה֑וּא וַיַּכּ֥וּם וַֽיַּכְּת֖וּם עַד־הַֽחָרְמָֽה
+
+"И сошли амалекитяне и хананеи, живущие на горе и разбили их и били их до Хормы".
+
+וַֽיַּכְּתוּם: И били их.
+
+Хорма – столичный город одного из ханаанских князей в Негебе, севернее Кадеса. Прежде Хорма назывался Цефаер (Суд. 1.17). Позднейшее название (Хорма) придано месту тогда, когда евреи предавали заклятию города Ханаана (Чис 21.3; Суд. 1.17).
diff --git a/num/14/intro.md b/num/14/intro.md
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+# Книга Числа
+
+# Глава 14
+
+# Общее примечание
+
+## Структуры главы
+
+Возмущение народа. – Осуждение на сорокалетнее странствование по пустыням. – Смерть десяти соглядатаев. – Самовольное вторжение в Негеб. – Неудача.
+
+Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+В этой главе автор использует несколько риторических вопросов. Эти вопросы указывают на то, что люди не верили в Господа. Господь также использует риторические вопросы, чтобы указать на неверие людей.
+
+## Ссылки:
+
+  * **[Числа 14:1 Примечание](./01.md)**
+
+**[](../15/intro.md)**
diff --git a/num/15/01.md b/num/15/01.md
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+# Общая информация:
+
+Числа 15:1-32 рассказывают о том, что Бог повелел Моисею передать Израильскому народу.
diff --git a/num/15/02.md b/num/15/02.md
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+# Общие замечания:
+
+Начало этого закона звучит весьма ободряюще: «Когда вы войдете в землю вашего жительства, которую Я даю вам, то вы должны будете делать то и то» (ст. 2). Эти слова четко говорили не только о том, что, несмотря на вынесенный им приговор, Бог примирился с ними, но и о том, что Он сохранит землю обетованную для их потомства, несмотря на их склонность восставать против Него. Поскольку вся взрослая часть Израиля приговорена была встретить смерть в пустыне, для юного поколения народа крайне важно было понять требования, которые предъявлялись им в рамках Завета. А самым главным в этом плане было принесение жертв, потому что жертвы были данью, которую народ-вассал должен был приносить своему Сюзерену – в знак верности Ему в рамках Завета (Исх. 23:14-19; Лев. 1-7; Втор. 12:1-13).
+
+# «Скажи сыновьям Израиля: "Когда вы войдёте в землю вашего жительства, которую Я даю вам
+
+דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֣י תָבֹ֗אוּ אֶל־אֶ֨רֶץ֙ מֹושְׁבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֥ן לָכֶֽם׃
+
+"Скажи сыновьям Израиля и скажи им: когда вы войдете в землю вашего места жилища (обитания), которую Я даю вам."
+
+בוא: входить, приходить.
+
+מֹושְׁבֹתֵיכֶם: вашего места обитания, жилища.
+
+מוֹשָב: место обитания, жилище.
diff --git a/num/15/03.md b/num/15/03.md
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+# И будете приносить жертву Господу, всесожжение или жертвоприношение из быков и овец для исполнения обета по усердию или в ваши праздники — для приятного благоухания Господу
+
+וַעֲשִׂיתֶ֨ם אִשֶּׁ֤ה לַֽיהוָה֙ עֹלָ֣ה אֹו־זֶ֔בַח לְפַלֵּא־נֶ֨דֶר֙ אֹ֣ו בִנְדָבָ֔ה אֹ֖ו בְּמֹעֲדֵיכֶ֑ם לַעֲשֹׂ֞ות רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהוָ֔ה מִן־הַבָּקָ֖ר אֹ֥ו מִן־הַצֹּֽאן׃
+
+"И будете совершать жертвоприношение Господу, всесожжение или (заколаемую) жертву, чтобы исполнить обет или добровольное приношение, или в назначенное ваше время (праздники), чтобы сделать приятное благоухание Господу из быков (крупного скота) или из овец (мелкого скота)."
+
+עשה: делать, производить, приготавливать, совершать, исполнять.
+
+אִֶשּה: сжигаемая жертва, огненное жертвоприношение.
+
+זבַח: (заколаемая) жертва, жертвоприношение.
+
+Всесожжения и приношения «от усердия» Дополнительные приношения Приношения всех видов 2 кварты муки, смешанные с 1 квартой елея Агнец 1 кварта вина Овен 4 кварты муки, смешанной с 1 и 1/4 квартами елея и 1/4 квартами вина Телец 6 кварт муки, смешанной с 2 квартами елея, и 2 кварты вина.
+
+# Всесожжение или жертвоприношение из быков и овец ... для приятного благоухания Господу
+
+«Совершить всесожжение быков и овец, запах сжигания которых нравится Господу». Его удовольствие от человека, который сжигает жертву. Альтернативный перевод: «чтобы угодить Господу, сжигая в жертву быков или овец».
diff --git a/num/15/04.md b/num/15/04.md
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+# То приносящий свою жертву Господу должен принести от хлебного приношения десятую часть пшеничной муки, смешанной с четвёртой частью гина елея.
+
+וְהִקְרִ֛יב הַמַּקְרִ֥יב קָרְבָּנֹ֖ו לַֽיהוָ֑ה מִנְחָה֙ סֹ֣לֶת עִשָּׂרֹ֔ון בָּל֕וּל בִּרְבִעִ֥ית הַהִ֖ין שָֽׁמֶן׃
+
+"И приносящий должен приносить приношение свое Господу от приношения хлебного пшеничную муку десятую часть (ефы), смешенной с четвёртой частью гина елея."
+
+Одна ефа равна 1/4 буша, или примерно 8 литрам. Один гин – около 4 литров.
+
+# Жертву
+
+Это относится к жертвоприношениям, о которых говорится в [Числа 15:3](../15/03.md).
+
+# Десятую часть пшеничной муки
+
+В некоторых переводах используется слово "ефа". Это единица объема, равная примерно 22 литрам. Альтернативный перевод: «около 2 литров» или «примерно два литра».
+
+# Четвёртой частью гина
+
+Гин - это единица объема, равная примерно 3,7 литра. Альтернативный перевод: «около 1 литра» или «примерно один литр».
diff --git a/num/15/05.md b/num/15/05.md
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+++ b/num/15/05.md
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+# При всесожжении или жертвоприношении на каждого ягнёнка приноси четвёртую часть гина вина для возлияния.
+
+וְיַ֤יִן לַנֶּ֨סֶךְ֙ רְבִיעִ֣ית הַהִ֔ין תַּעֲשֶׂ֥ה עַל־הָעֹלָ֖ה אֹ֣ו לַזָּ֑בַח לַכֶּ֖בֶשׂ הָאֶחָֽד׃
+
+"И вина для возлияния четвертую часть гина должен приносить с всесожжением или жертвоприношении для ягнёнка одного."
+
+נסֶךְ: возлияние.
+
+Если жертвой был агнец или козленок, тогда в качестве хлебного приношения должна присутствовать десятая часть ефы пшеничной муки, то есть гомор, включавший в себя около пяти пинт; эта мука должна быть смешана с четвертой частью гина елея (гин содержал около пяти кварт); столько же должно присутствовать вина для возлияния – около кварты и половины пинты (ст. 3-5).
diff --git a/num/15/06.md b/num/15/06.md
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+# А принося барана, приноси хлебное приношение и две десятых части ефы пшеничной муки, смешанной с третью частью гина елея.
+
+אֹ֤ו לָאַ֨יִל֙ תַּעֲשֶׂ֣ה מִנְחָ֔ה סֹ֖לֶת שְׁנֵ֣י עֶשְׂרֹנִ֑ים בְּלוּלָ֥ה בַשֶּׁ֖מֶן שְׁלִשִׁ֥ית הַהִֽין׃
+
+"Или барана будете делать (совершать), в приношение хлебное пшеничной муки две десятые части (ефы), смешанной с елеем третьей части гина."
+
+Если в жертву приносили овна, то количество хлебного приношения удваивалось и приносили две десятые части ефы пшеничной муки, смешанной с одной третьей частью гина елея (который в то время для них был, как масло для нас сейчас); к этому добавляли такое же количество вина для возлияния (ст. 6,7).
diff --git a/num/15/07.md b/num/15/07.md
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+# Для возлияния приноси третью часть гина вина в приятное благоухание Господу.
+
+וְיַ֥יִן לַנֶּ֖סֶךְ שְׁלִשִׁ֣ית הַהִ֑ין תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַיהוָֽה׃
+
+"И вина для возлияния третью часть гина приноси в приятное благоухание Господу."
+
+См. комментарии к стиху 6.
+
+# В приятное благоухание Господу
+
+«Это произведёт запах, который приятен Господу». Удовольствие Господа от вдыхаемого Им аромата олицетворяет Его удовольствие от человека, который сжигает жертву. Альтернативный перевод: «Принеся это, ты угодишь Господу».
diff --git a/num/15/08.md b/num/15/08.md
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+++ b/num/15/08.md
@@ -0,0 +1,7 @@
+# Если приносишь во всесожжение или жертвоприношение молодого быка для исполнения обета или в мирную жертву Господу
+
+וְכִֽי־תַעֲשֶׂ֥ה בֶן־בָּקָ֖ר עֹלָ֣ה אֹו־זָ֑בַח לְפַלֵּא־נֶ֥דֶר אֹֽו־שְׁלָמִ֖ים לַֽיהוָֽה׃
+
+"И если делаешь (совершаешь) от быков во всесожжение или жертвоприношение, для исполнения обета или мирную жертву Господу."
+
+Если приносили в жертву вола, то хлебное приношение возрастало в три раза: нужно было принести три гомора пшеничной муки, пять пинт елея и такое же количество вина для возлияния (ст. 8-10).
diff --git a/num/15/09.md b/num/15/09.md
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+++ b/num/15/09.md
@@ -0,0 +1,15 @@
+# То вместе с быком должен принести хлебное приношение: три десятых части ефы пшеничной муки, смешанной с половиной гина елея.
+
+וְהִקְרִ֤יב עַל־בֶּן־הַבָּקָר֙ מִנְחָ֔ה סֹ֖לֶת שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֑ים בָּל֥וּל בַּשֶּׁ֖מֶן חֲצִ֥י הַהִֽין׃
+
+"И принесет с быком приношение хлебное пшеничной муки три десятых части (ефы), смешанной с елеем половины гина."
+
+См. комментарии к стиху 8.
+
+# Три десятых части ефы
+
+Вы можете перевести это в современную меру объёма. Альтернативный перевод: «шесть с половиной литров».
+
+# Воловиной гина
+
+Вы можете преобразовать это в современную меру объёма. Альтернативный перевод: «два литра».
diff --git a/num/15/10.md b/num/15/10.md
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+++ b/num/15/10.md
@@ -0,0 +1,7 @@
+# Для возлияния приноси половину гина вина в жертву, в приятное благоухание Господу.
+
+וְיַ֛יִן תַּקְרִ֥יב לַנֶּ֖סֶךְ חֲצִ֣י הַהִ֑ין אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהוָֽה׃
+
+"И вина приноси для возлияния половину гина в жертву, в приятное благоухание Господу."
+
+См. комментарии к стиху 8.
diff --git a/num/15/11.md b/num/15/11.md
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+++ b/num/15/11.md
@@ -0,0 +1,13 @@
+# Так следует делать при каждом приношении быка, барана и ягнёнка из овец или коз.
+
+כָּ֣כָה יֵעָשֶׂ֗ה לַשֹּׁור֙ הָֽאֶחָ֔ד אֹ֖ו לָאַ֣יִל הָאֶחָ֑ד אֹֽו־לַשֶּׂ֥ה בַכְּבָשִׂ֖ים אֹ֥ו בָעִזִּֽים׃
+
+"Так должен делать для быка (тельца, вола) одного, или барана одного, или для ягненка из овец или коз."
+
+אֶחָד: один, единственный, единый, первый.
+
+Это требовалось при каждой жертве, приносимой либо отдельным человеком, либо за счет общества. Отметьте: наши религиозные служения должны следовать определенным правилам, в том числе касающимся соотношения.
+
+# Так следует делать
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Вы должны сделать это так».
diff --git a/num/15/12.md b/num/15/12.md
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+++ b/num/15/12.md
@@ -0,0 +1,7 @@
+# Делайте так при каждой жертве, которую вы приносите, по их числу.
+
+כַּמִּסְפָּ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּ כָּ֛כָה תַּעֲשׂ֥וּ לָאֶחָ֖ד כְּמִסְפָּרָֽם׃
+
+"По числу, которому вы делаете (совершаете), так делайте для одного, по числу их."
+
+מִסְפָר: число, исчисление.
diff --git a/num/15/13.md b/num/15/13.md
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+++ b/num/15/13.md
@@ -0,0 +1,7 @@
+# Это должен делать каждый коренной житель, принося жертву в приятное благоухание Господу.
+
+כָּל־הָאֶזְרָ֥ח יַעֲשֶׂה־כָּ֖כָה אֶת־אֵ֑לֶּה לְהַקְרִ֛יב אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהוָֽה׃
+
+"Всякий (каждый) природный житель должен делать так это, принося жертву в приятное благоухание Господу."
+
+В данном случае израильтяне и пришельцы ставились на один уровень, как и в других вопросах (ст. 13-16): «Для вас и для пришельца, то есть последователя иудейской религии, устав один». 1. Это было приглашением язычникам стать прозелитами, принять веру и поклоняться истинному Богу. В гражданских вопросах между пришельцами и истинно рожденными израильтянами существовали различия, но не в вопросах, касающихся Бога: что вы, то и пришелец да будет пред Господом, ибо с Ним нет различия, соответственно происхождению человека (см. Ис 56:3).
diff --git a/num/15/14.md b/num/15/14.md
new file mode 100644
index 00000000..cdb87e83
--- /dev/null
+++ b/num/15/14.md
@@ -0,0 +1,15 @@
+# Если среди вас будет жить переселенец или кто бы то ни был среди вашего рода, и принесёт жертву в приятное благоухание Господу, он должен делать так, как делаете вы.
+
+וְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר אֹ֤ו אֲשֶֽׁר־בְּתֹֽוכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהוָ֑ה כַּאֲשֶׁ֥ר תַּעֲשׂ֖וּ כֵּ֥ן יַעֲשֶֽׂה׃
+
+"И если будет жить вместе с вами пришелец или кто-то среди вас в поколениях ваших, и совершит (сделает) жертву в приятное благоухание Господу, что делаете вы, так он должен делать."
+
+См. комментарий на стих 13.
+
+# Принесёт жертву ... как делаете вы
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «он должен сжечь жертву на алтаре».
+
+# В приятное благоухание Господу
+
+«Производя запах, который нравится Господу». Об удовольствии, которое получает Господь от жертвы, принесённой искренним поклонником, говорится так, как будто Бог наслаждается ароматом жертвы. Альтернативный перевод: «чтобы угодить Господу, принеся это».
diff --git a/num/15/15.md b/num/15/15.md
new file mode 100644
index 00000000..61b1b4f5
--- /dev/null
+++ b/num/15/15.md
@@ -0,0 +1,19 @@
+# Для вас, общество, и для переселенца, живущего, устав один, вечный в ваши роды. Вы и переселенцы равны перед Господом.
+
+הַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עֹולָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִהְיֶ֖ה לִפְנֵ֥י יְהוָֽה׃
+
+"Для общества устав (закон) один будет, и для пришельца, живущего (среди вас), устав (закон) вечный в поколениях ваших, как вы пришелец будет перед Господом."
+
+קָהָל: собрание, общество, сборище, сонм.
+
+לחקָה: устав, постановление, обычай, закон.
+
+Евреи должны быть добры к пришельцам и не угнетать их, видя, что Бог признает их Своими и принимает. Общение в религии – великое ободрение для взаимной привязанности, и оно уничтожит всякую враждебность. Это должно было усмирить гордость евреев, склонных кичиться своими родовыми привилегиями: «Мы – семя Авраамово». Бог дал им понять, что сыны пришельца для Него так же желанны, как сыны Иакова; ни рождение человека, ни его предки не дадут ему преимущества и не породят к нему предубеждение со стороны Бога. Это также подразумевало, что как верующие пришельцы могут считаться израильтянами, так и неверующие израильтяне могут считаться пришельцами.
+
+# Для вас, общество, и для переселенца
+
+Возможные значения: 1) «Вы и переселенец, живущий рядом с вами, одинаковы перед Господом» или 2) «Один и тот же закон применим как к вам, так и к переселенцу».
+
+# Вы и переселенцы равны перед Господом
+
+«В присутствии Господа он должен поступать так, как поступаете вы». Поскольку закон гласит, что в присутствии Господа они должны действовать как израильтяне, подразумевается, что они также должны подчиняться всем заповедям Господа. Альтернативный перевод: «он должен действовать так же, как действуете и подчиняетесь всем повелениям Господа вы».
diff --git a/num/15/16.md b/num/15/16.md
new file mode 100644
index 00000000..c71d028c
--- /dev/null
+++ b/num/15/16.md
@@ -0,0 +1,9 @@
+# Пусть будет один закон и одни права для вас и для переселенца, живущего у вас"».
+
+תֹּורָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם׃
+
+"Закон один и устав один будет для вас и для пришельца, живущего среди вас."
+
+מִשְפָט: правосудие, справедливость, правда; 2. закон, устав.
+
+Это было блаженным знамением призвания язычников и их допуска в Церковь. Если закон проводил такое незначительное различие между евреями и язычниками, то еще меньшее – Евангелие, которое разрушило разделяющую стену и примирило тех и других с Богом одной Жертвой без соблюдения обрядовых церемоний.
diff --git a/num/15/17.md b/num/15/17.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/15/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/15/18.md b/num/15/18.md
new file mode 100644
index 00000000..37ff92f6
--- /dev/null
+++ b/num/15/18.md
@@ -0,0 +1,11 @@
+# «Скажи сыновьям Израиля: "Когда вы войдёте в землю, в которую Я веду вас
+
+דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם בְּבֹֽאֲכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֛י מֵבִ֥יא אֶתְכֶ֖ם שָֽׁמָּה׃
+
+"Скажи сыновьям Израиля и скажи им: когда вы войдете в землю, в которую Я введу вас туда."
+
+בוא: вводить, вносить, приводить, приносить.
+
+שָם: там, туда.
+
+Закон о приношении начатков теста Господу. Этот закон, как и предыдущий, сопровождается приятным предположением, что они войдут в землю, в которую Бог введет их (ср. ст. 1).
diff --git a/num/15/19.md b/num/15/19.md
new file mode 100644
index 00000000..87160ae7
--- /dev/null
+++ b/num/15/19.md
@@ -0,0 +1,13 @@
+# И будете есть хлеб той земли, то приносите дары Господу.
+
+וְהָיָ֕ה בַּאֲכָלְכֶ֖ם מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָ֖ה לַיהוָֽה׃
+
+"И будете есть хлеб земли той, вознесите приношение Господу."
+
+רום: поднимать, возвышать, превозносить, возносить.
+
+Сейчас, когда они жили, питаясь манной, им не нужно было так выразительно признавать право Бога на их хлеб насущный и свою зависимость от Него, ибо факты говорили сами за себя, но в Ханаане, где они будут есть плоды своего труда, Бог требовал, чтобы они признавали Его своим землевладельцем и великим Даятелем.
+
+# Хлеб той земли
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «пищу, которую производит земля» или «пищу, которую вы производите в этой земле».
diff --git a/num/15/20.md b/num/15/20.md
new file mode 100644
index 00000000..21915d81
--- /dev/null
+++ b/num/15/20.md
@@ -0,0 +1,25 @@
+# Приносите в дар лепёшку из первых плодов молотого зерна. Приносите её так, как дар с гумна.
+
+רֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ׃
+
+"От начатков (первого) теста вашего лепешку вознесите в приношение; как приношение с гумна, так вознесите её."
+
+גֹּרֶן: гумно, ток.
+
+Они должны были приносить Ему не только начатки плодов и десятую часть пшеницы со своих полей (это итак было решено), но когда они привозили ее в свои дома, замешивали тесто и оно было почти готово для подачи на стол, то Богу также нужно было отдавать дань признательности – часть этого теста. Евреи говорят, что, по крайней мере, сороковую часть всего количества нужно было вознести или предложить Богу (ст. 20,21).
+
+# Из первых плодов молотого зерна
+
+Возможно, это относится к 1) первому зерну, которое они соберут во время сбора урожая, или к 2) тесту, которое они получат из первого зерна.
+
+# Лепёшку
+
+Подразумевается, что они сначала приготовят тесто.
+
+# Приносите её так, как дар
+
+Идиома «приносить» относится к предложению чего-то в качестве подарка. Альтернативный перевод: «Предлагайте его в качестве дара».
+
+# Приносите её так, как дар с гумна
+
+О пожертвовании говорится как о взятом с гумна, потому что именно здесь они отделяют зерно от других частей растения.
diff --git a/num/15/21.md b/num/15/21.md
new file mode 100644
index 00000000..98950555
--- /dev/null
+++ b/num/15/21.md
@@ -0,0 +1,9 @@
+# От первых плодов молотого зерна отдавайте в дар Господу в ваши роды.
+
+מֵרֵאשִׁית֙ עֲרִסֹ֣תֵיכֶ֔ם תִּתְּנ֥וּ לַיהוָ֖ה תְּרוּמָ֑ה לְדֹרֹ֖תֵיכֶֽם׃
+
+"От начатков теста вашего отдавайте Господу приношние в поколениях ваших."
+
+עֲרִיסָה: тесто.
+
+Так они должны были признавать свою зависимость от Бога в обеспечении хлебом насущным, даже когда вкушали его в своем доме. Они должны были уповать на Бога, что этот хлеб будет благополучно использоваться ими, ибо мы читаем, что Бог развеял то, что было принесено домой, и его стало мало (Агг 1:9). Христос учил нас молиться: «Хлеб насущный дай нам на сей день», а не: «Дай нам в этом году наш ежегодный урожай». Этим законом Бог сказал народу то, что намного позднее пророк сказал вдове в Сарепте (3Цар 17:13): «…но прежде из этого сделай небольшой опреснок для меня». Законы в видении Иезекииля о храме четко поддерживают это приношение, которое в то же время является заповедью с обетованием о благословениях для семьи (Иез 44:30): «…и начатки молотого вами отдавайте священнику, чтобы над домом твоим почивало благословение», ибо когда Бог получает Свою долю из того, что принадлежит нам, то мы можем надеяться быть удовлетворенными тем, что выпало на нашу долю.
diff --git a/num/15/22.md b/num/15/22.md
new file mode 100644
index 00000000..6fbc99e4
--- /dev/null
+++ b/num/15/22.md
@@ -0,0 +1,9 @@
+# Если нарушите по неведению и не исполните всех этих заповедей, которые дал Господь Моисею
+
+וְכִ֣י תִשְׁגּ֔וּ וְלֹ֣א תַעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵ֑לֶּה אֲשֶׁר־דִּבֶּ֥ר יְהוָ֖ה אֶל־מֹשֶֽׁה׃
+
+"И если согрешите (неумышленно) и не исполните всех заповедей этих, которые сказал Господь Моисею."
+
+שגה: ошибаться, согрешать (неумышленно).
+
+В этих стихах излагаются законы о жертвах за грехи по неведению; под ними евреи подразумевали идолопоклонство или неверное поклонение из-за ошибок своих учителей. Рассматриваемый здесь случай предполагал, что они не исполняли всех сих заповедей (ст. 22,23).
diff --git a/num/15/23.md b/num/15/23.md
new file mode 100644
index 00000000..2399a9b3
--- /dev/null
+++ b/num/15/23.md
@@ -0,0 +1,7 @@
+# И всё, что велел вам Господь через Моисея от того дня, в который Господь вам заповедал, и впредь в ваши роды
+
+אֵת֩ כָּל־אֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה אֲלֵיכֶ֖ם בְּיַד־מֹשֶׁ֑ה מִן־הַיֹּ֞ום אֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה וָהָ֖לְאָה לְדֹרֹתֵיכֶֽם׃
+
+"Всего, что заповедал Господь вам в руке (через) Моисея от дня того, в который заповедал Господь, и впредь (с этих пор) в поколения ваши."
+
+Если они совершали ошибку, когда приносили жертвы признательности, не согласуясь с законом, тогда должны были принести жертву искупления, более того, даже в том случае, когда упущение было совершено из-за забывчивости или по ошибке. Если они ошибались, исполняя одну часть церемонии, то должны были восполнить ее соблюдением второй части, согласно природе корректирующего закона.
diff --git a/num/15/24.md b/num/15/24.md
new file mode 100644
index 00000000..b70a8092
--- /dev/null
+++ b/num/15/24.md
@@ -0,0 +1,21 @@
+# То, если по недосмотру общества сделана ошибка, пусть всё общество принесёт во всесожжение одного молодого быка, в приятное благоухание Господу, с хлебным приношением и возлиянием по уставу, и одного козла в жертву за грех.
+
+וְהָיָ֗ה אִ֣ם מֵעֵינֵ֣י הָעֵדָה֮ נֶעֶשְׂתָ֣ה לִשְׁגָגָה֒ וְעָשׂ֣וּ כָל־הָעֵדָ֡ה פַּ֣ר בֶּן־בָּקָר֩ אֶחָ֨ד לְעֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהוָ֔ה וּמִנְחָתֹ֥ו וְנִסְכֹּ֖ו כַּמִּשְׁפָּ֑ט וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽת׃
+
+"И будет если от глаз общества (собрания) сделана ошибка (грех неумышленный), пусть сделает все общество молодого быка из крупного скота одного для всесожжения в приятное благоухание Господу, и приношение хлебное, и возлияние его по уставу, и козленка из коз одного в жертву за грех."
+
+שְגגה: ошибка, проступок, погрешность, грех (неумышленный).
+
+Рассматривается случай, когда согрешал весь народ по неведению и этот обряд становился привычным из-за заурядной ошибки (ст. 24) – тогда согрешало все общество, то есть весь народ, ибо так поясняет ст.25: все сообщество сынов Израилевых.
+
+# В приятное благоухание Господу
+
+«Производя запах, который нравится Господу». Об удовольствии, которое получает Господь от жертвы, принесённой искренним поклонником, говорится так, как будто Бог наслаждается ароматом жертвы. Альтернативный перевод: «чтобы угодить Господу, сжигая это».
+
+# С хлебным приношением и возлиянием
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Вы должны делать приношение из зерна и вина».
+
+# По уставу
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «как велит заповедь» или «как Я повелел в Своих заповедях».
diff --git a/num/15/25.md b/num/15/25.md
new file mode 100644
index 00000000..be144ac8
--- /dev/null
+++ b/num/15/25.md
@@ -0,0 +1,15 @@
+# Священник очистит всё общество сыновей Израиля, и будет им прощено, потому что это была ошибка, и за свою ошибку они принесли приношение в жертву Господу и жертву за свой грех перед Ним.
+
+וְכִפֶּ֣ר הַכֹּהֵ֗ן עַֽל־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וְנִסְלַ֣ח לָהֶ֑ם כִּֽי־שְׁגָגָ֣ה הִ֔וא וְהֵם֩ הֵבִ֨יאוּ אֶת־קָרְבָּנָ֜ם אִשֶּׁ֣ה לַֽיהוָ֗ה וְחַטָּאתָ֛ם לִפְנֵ֥י יְהוָ֖ה עַל־שִׁגְגָתָֽם׃
+
+"И очистит священник все общество сыновей Израиля, и будет прощено им, потому что ошибка это, и они принесли приношение их в жертву Господу, и в жертву за грех их перед Господом, из-за (по причине) ошибки их."
+
+Церемониальных обрядов было так много и они так отличались друг от друга, что можно было с легкостью предположить, что некоторые из них со временем забывались и переставали совершаться, как, в частности, это возношение от начатков теста; и если со временем, после сверки с законом, оказывалось, что повсеместно пренебрегали тем или иным постановлением, тогда нужно было принести жертву за все сообщество; тогда этот недосмотр будет прощен (ст. 25,26) и не последует никакого заслуженного наказания, сопровождающегося государственным судом.
+
+# И будет им прощено
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Я прощу их».
+
+# Приношение в жертву
+
+Это можно указать в активной форме. Альтернативный перевод: «что они сделали с помощью огня» или «что они сожгли на алтаре».
diff --git a/num/15/26.md b/num/15/26.md
new file mode 100644
index 00000000..fb854516
--- /dev/null
+++ b/num/15/26.md
@@ -0,0 +1,13 @@
+# Всему обществу сыновей Израиля и переселенцу, живущему среди них, будет прощено, потому что весь народ сделал это по ошибке.
+
+וְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתֹוכָ֑ם כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה׃
+
+"И будет прощено всему обществу сыновей Израиля и пришельцу, живущему среди них, потому что весь народ (сделал) ошибку."
+
+סלח: быть прощённым.
+
+Принесение жертвы по уставу четко подразумевало прежний устав, лишь повторением которого являлось нынешнее постановление; тот же вол, который там был назван жертвой за грех (Лев 4:13,21), здесь назван всесожжением (ст. 24), так как он полностью сжигался, хотя и не на жертвеннике, а вне стана. К этой жертве здесь добавлен козел в жертву за грех. Мы читаем, что соответственно этому закону Езекия совершил очищение за ошибки правления своих отцов, принеся семь тельцов, и семь овнов, и семь агнцев, и семь козлов на жертву о грехе за царство, и за святилище, и за Иудею (2Пар 29:21)… и за всего Израиля (ст. 24). Мы читаем, что то же самое было сделано после их возвращения из плена (Ездр 8:35).
+
+# Всему обществу сыновей Израиля ... будет прощено
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Я прощу всю общину израильского народа».
diff --git a/num/15/27.md b/num/15/27.md
new file mode 100644
index 00000000..aee316f1
--- /dev/null
+++ b/num/15/27.md
@@ -0,0 +1,7 @@
+# Если кто-то один по ошибке согрешит, то пусть принесёт однолетнюю козу в жертву за грех.
+
+וְאִם־נֶ֥פֶשׁ אַחַ֖ת תֶּחֱטָ֣א בִשְׁגָגָ֑ה וְהִקְרִ֛יבָה עֵ֥ז בַּת־שְׁנָתָ֖הּ לְחַטָּֽאת׃
+
+"И если человек один согрешит по ошибке, и пусть принесет козу однолетнюю (годовалую) в жертву за грех."
+
+Подобным образом предполагается, что так мог согрешить отдельный человек: если же один кто согрешит по неведению (ст. 27), пренебрегая какой-либо частью своего долга, то он должен был принести свою жертву, соответственно повелению (Лев 4:27 и далее).
diff --git a/num/15/28.md b/num/15/28.md
new file mode 100644
index 00000000..e649e4ba
--- /dev/null
+++ b/num/15/28.md
@@ -0,0 +1,11 @@
+# Священник очистит человека, сделавшего по ошибке грех перед Господом, тот будет очищен и ему будет прощено.
+
+וְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־הַנֶּ֧פֶשׁ הַשֹּׁגֶ֛גֶת בְּחֶטְאָ֥ה בִשְׁגָגָ֖ה לִפְנֵ֣י יְהוָ֑ה לְכַפֵּ֥ר עָלָ֖יו וְנִסְלַ֥ח לֹֽו׃
+
+"И очистит священник человека (душу), по ошибке согрешившего неумышленно (по ошибке) перед Господом, очистится, и будет он прощен."
+
+За душу, сделавшую по ошибке грех, нужно было принести искупление (ст. 28) за грехи, совершенные по недосмотру, нужно было принести искупительную жертву, ибо, хотя неведение в какой-то степени служит оправданием, оно не оправдает тех, кто знал волю своего Господа и не поступал по ней.
+
+# Тот будет очищен и ему будет прощено
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Я прощу этого человека, когда священник совершит искупление».
diff --git a/num/15/29.md b/num/15/29.md
new file mode 100644
index 00000000..640848d3
--- /dev/null
+++ b/num/15/29.md
@@ -0,0 +1,7 @@
+# Если кто сделает что-то по ошибке, то пусть будет один закон для вас, коренных жителей сыновей Израиля, и для переселенца, живущего у вас.
+
+הָֽאֶזְרָח֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתֹוכָ֑ם תֹּורָ֤ה אַחַת֙ יִהְיֶ֣ה לָכֶ֔ם לָעֹשֶׂ֖ה בִּשְׁגָגָֽה׃
+
+"Природному жителю из сыновей Израиля и живущему пришельцу среди вас закон один будет для вас, сделавшему по ошибке."
+
+Закон об искуплении за грех по неведению благоприятен для язычников, так как четко предназначен для тех, кого не касается благосостояние Израиля (ст. 29), ибо они являются последователями праведности. Так благословение Авраама приходит на язычников.
diff --git a/num/15/30.md b/num/15/30.md
new file mode 100644
index 00000000..365dfbe3
--- /dev/null
+++ b/num/15/30.md
@@ -0,0 +1,11 @@
+# Если коренной житель или переселенец сделает что-то дерзкой рукой, он оскорбляет Господа: такой человек истребится из своего народа
+
+וְהַנֶּ֜פֶשׁ אֲשֶֽׁר־תַּעֲשֶׂ֣ה׀ בְּיָ֣ד רָמָ֗ה מִן־הָֽאֶזְרָח֙ וּמִן־הַגֵּ֔ר אֶת־יְהוָ֖ה ה֣וּא מְגַדֵּ֑ף וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ׃
+
+"И человек, который сделает рукой обмана из природного жителя и из пришельца, Господа он хулит, и будет истреблён человек тот из среды народа своего."
+
+Самонадеянными грешниками считаются те, которые грешат с дерзкою рукою, как написано в оригинале (ст. 30), то есть которые открыто противостоят Божьей власти и выставляют свои похоти соперничать с ней, которые грешат ради того, чтобы грешить, противореча заповеди закона и бросая вызов наказанию, которые сражаются против Бога и осмеливаются делать все, что в их силах (см. Иов 15:25). Это значит грешить не только против знания, но грешить преднамеренно против Божьей воли и славы.
+
+# Такой человек истребится из своего народа
+
+Метафора «истребить» имеет как минимум три возможных значения. Они могут быть выражены в активной форме: 1) «народ должен отослать его» или 2) «Я больше не буду считать его частью народа Израиля» или 3) «народ должен убить его».
diff --git a/num/15/31.md b/num/15/31.md
new file mode 100644
index 00000000..babd6a97
--- /dev/null
+++ b/num/15/31.md
@@ -0,0 +1,15 @@
+# Потому что он отверг слово Господа и нарушил Его заповедь. Такой человек истребится, грех его на нём"».
+
+כִּ֤י דְבַר־יְהוָה֙ בָּזָ֔ה וְאֶת־מִצְוָתֹ֖ו הֵפַ֑ר הִכָּרֵ֧ת׀ תִּכָּרֵ֛ת הַנֶּ֥פֶשׁ הַהִ֖וא עֲוֹנָ֥ה בָֽהּ׃
+
+"Потому что слово Господа он пренебрег (презрел) и заповедь Его нарушил; истребление будет истреблена душа та, преступление её на ней."
+
+Тот презрел слово Господне (ст. 31). Есть люди, которым во многих ситуациях не удается исполнить слово, но они высоко ценят его и считают закон достойным уважения; а самонадеянные грешники пренебрегают им, считая себя слишком значительными, слишком хорошими и мудрыми, чтобы руководствоваться им. Что Вседержитель, чтобы нам служить Ему? Каким бы ни был грех, но непослушание навлекает на себя анафему. Непокорство добавляется ко греху колдовства, а упрямство – к идолопоклонству.
+
+# Нарушил Его заповедь
+
+О несоблюдении заповеди говорится как о её нарушении. Альтернативный перевод: «не повиновался Моей заповеди» или «не повиновался тому, что Я заповедал».
+
+# Грех его на нём
+
+Здесь «грех» представляет собой 1) наказание за этот грех или 2) вину от совершения этого греха. "Грех на нём" - это метафора: 1) быть наказанным или 2) быть виновным. Альтернативный перевод: 1) «Я накажу его за его грех» или 2) «Я буду считать его виновным».
diff --git a/num/15/32.md b/num/15/32.md
new file mode 100644
index 00000000..90bead3d
--- /dev/null
+++ b/num/15/32.md
@@ -0,0 +1,11 @@
+# Когда сыновья Израиля были в пустыне, они нашли человека, собиравшего дрова в субботний день.
+
+וַיִּהְי֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וַֽיִּמְצְא֗וּ אִ֛ישׁ מְקֹשֵׁ֥שׁ עֵצִ֖ים בְּיֹ֥ום הַשַּׁבָּֽת׃
+
+"И были они, сыновья Израиля в пустыне, и нашли они человека, собиравшего дрова в день субботы."
+
+קשש: собирать, искать.
+
+עֵץ: дерево, древесина, дрова, брёвна, лес, палка.
+
+Проступок заключался в том, что человек собирал дрова в день субботний (ст. 32), возможно, для того, чтобы развести огонь, в то время как по закону израильтянам было велено печь и варить в предыдущий день (Исх 16:23). Этот проступок кажется незначительным, но он нарушал закон о субботе и поэтому подразумевал презрение к Творцу, ибо Его славе посвящалась суббота; он также покушался на весь закон, оградой которому служила суббота. Из приведенного текста следует, что проступок совершался преднамеренно и был оскорблением для закона и Законодателя.
diff --git a/num/15/33.md b/num/15/33.md
new file mode 100644
index 00000000..b9baa784
--- /dev/null
+++ b/num/15/33.md
@@ -0,0 +1,9 @@
+# Те, кто нашёл его собирающим дрова, привели его к Моисею, Аарону и ко всему обществу.
+
+וַיַּקְרִ֣יבוּ אֹתֹ֔ו הַמֹּצְאִ֥ים אֹתֹ֖ו מְקֹשֵׁ֣שׁ עֵצִ֑ים אֶל־מֹשֶׁה֙ וְאֶֽל־אַהֲרֹ֔ן וְאֶ֖ל כָּל־הָעֵדָֽה׃
+
+"И привели они его, нашедшие его собирающим дрова к Моисею и Аарону, и ко всему обществу."
+
+מצא: случайно встречать; находить.
+
+Преступник был схвачен (ст. 33,34). Те, которые обнаружили его собирающим дрова, в своей ревности по славе дня субботнего привели его к Моисею и Аарону и ко всему сообществу. Это подразумевает, что в тот день субботний по обычаю все сообщество собралось у Моисея и Аарона, чтобы принять от них наставления и присоединиться к ним в религиозном поклонении. Похоже, что даже обычные израильтяне, хотя и совершали много ошибок, но не могли безразлично смотреть на осквернение субботы; и это было добрым знаком того, что они не совсем оставили Бога и не были полностью оставлены Им.
diff --git a/num/15/34.md b/num/15/34.md
new file mode 100644
index 00000000..9b0926f5
--- /dev/null
+++ b/num/15/34.md
@@ -0,0 +1,13 @@
+# Его посадили под стражу, потому что ещё не было определено, что с ним сделать.
+
+וַיַּנִּ֥יחוּ אֹתֹ֖ו בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־יֵּעָשֶׂ֖ה לֹֽו׃
+
+"И посадили его под стражу, потому что не было определено, что они должны сделать ему."
+
+פרש: быть объяснённым, быть решённым или определённым.
+
+См. комментарии к стиху 34.
+
+# Ещё не было определено, что с ним сделать
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Господь не объявил, что они должны делать с ним».
diff --git a/num/15/35.md b/num/15/35.md
new file mode 100644
index 00000000..548af31e
--- /dev/null
+++ b/num/15/35.md
@@ -0,0 +1,13 @@
+# И Господь сказал Моисею: «Этот человек должен умереть. Пусть всё общество побьёт его камнями за лагерем».
+
+וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה מֹ֥ות יוּמַ֖ת הָאִ֑ישׁ רָגֹ֨ום אֹתֹ֤ו בָֽאֲבָנִים֙ כָּל־הָ֣עֵדָ֔ה מִח֖וּץ לַֽמַּחֲנֶֽה׃
+
+"И сказал Господь Моисею: должен смертью умереть человек этот, пусть побьют его камнями все общество вне лагеря (стана)."
+
+רגם: бить или побивать камнями, забрасывать камнями.
+
+Так как не было еще определено, что должно с ним сделать, то они обратились к Богу. Закон уже сделал осквернение субботы преступлением, наказуемым смертной казнью (Исх 31:14; 35:2), но они сомневались, считается ли этот проступок осквернением, и каким должно быть наказание: какой смертью он должен умереть. Бог являлся Судьей, поэтому Он должен рассматривать дело. Приговор был вынесен; заключенный признан нарушителем субботы и в соответствии со смыслом данного закона должен быть предан смерти. А чтобы показать, как велика его вина и как недоволен им Бог, а также чтобы другие услышали, убоялись и не поступали так дерзко, ему была определена смерть, которая считалась самой ужасной: его нужно было побить камнями (ст. 35). Отметьте: Бог ревнует о славе Своей субботы и не оставит ненаказанными ее нарушителей, кем бы они ни были.
+
+# Этот человек должен умереть
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Вы должны убить этого человека» или «Этот человек обязательно должен умереть».
diff --git a/num/15/36.md b/num/15/36.md
new file mode 100644
index 00000000..2a7d0d2a
--- /dev/null
+++ b/num/15/36.md
@@ -0,0 +1,7 @@
+# Всё общество вывело его за лагерь, его побили камнями, и он умер, как велел Господь Моисею.
+
+וַיֹּצִ֨יאוּ אֹתֹ֜ו כָּל־הָעֵדָ֗ה אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹתֹ֛ו בָּאֲבָנִ֖ים וַיָּמֹ֑ת כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
+
+"И они вывели его, все общество вне лагеря (стана), и они побили его камнями, и он умер, как повелел Господь Моисею."
+
+Приговор был приведен в исполнение (ст. 36). Он был побит камнями до смерти обществом. Максимально возможное количество людей принимало участие в казни, чтобы, по крайней мере, бросившие в преступника камень боялись нарушать субботу. Это подразумевает, что открытое нарушение субботы – грех, который должен наказываться и обуздываться гражданскими властями, а они, раз действие является публичным, выступают в роли хранителя обеих скрижалей (см. Неем 13:17). Кто-то может подумать, что собирание нескольких веток не причинит большого вреда, в какой бы день это ни происходило, но Бог хотел показать пример наказания поступившего так человека, чтобы это было постоянным предостережением для нас сознательно соблюдать святую субботу.
diff --git a/num/15/37.md b/num/15/37.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/15/37.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/15/38.md b/num/15/38.md
new file mode 100644
index 00000000..0972c060
--- /dev/null
+++ b/num/15/38.md
@@ -0,0 +1,9 @@
+# Общие замечания:
+
+В предыдущих стихах законом было предусмотрено прощение грехов по неведению или по слабости, а в этих стихах приводится средство для их предотвращения. Народу велено делать кисточки на краях одежды, которые должны были служить напоминанием об их долге, чтобы они не грешили из-за забывчивости. Этим символом должны быть кисточки из шелка, нитей или гребенной шерсти, или сама ткань одежды внизу должна быть распущена, а край закреплен голубой лентой, чтобы крепко держать ее (ст. 38). Так как евреи были избранным народом, то они отличались от своих соседей одеждой и питанием, а также были наставлены незначительными специфическими примерами не подражать путям язычников в важных вопросах.
+
+# Скажи сыновьям Израиля, чтобы они делали себе кисти на краях своей одежды во все их роды, а в кисти, которые на краях, вставляли бы нити из голубой шерсти.
+
+דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם וְנָ֥תְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃
+
+"Скажи сыновья Израиля и скажи им: и пусть они сделают себе кисти на краях одежды их в поколениях их, и возложили на кисти на краях одежды нить из голубой шерсти."
diff --git a/num/15/39.md b/num/15/39.md
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+++ b/num/15/39.md
@@ -0,0 +1,19 @@
+# Они будут у вас для того, чтобы вы, посмотрев на них, вспоминали все заповеди Господа, исполняли их и не ходили вслед вашего сердца и глаз, которые влекут вас к разврату
+
+וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹתֹ֗ו וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָתֻ֜רוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃
+
+"И будет вам в кистях, чтобы вы смотрели на них, и вспоминали вы все заповеди Господа, и вы исполняли их, и не ходили вы следом за сердцем вашим, и глаз ваших, что ты будешь блудодейстовать следом за ними."
+
+עשה: делать, производить, приготавливать, совершать, исполнять.
+
+תור: (об)ходить.
+
+Цель этого – напоминать израильтянам, что они являются избранным народом. Кисти не были предназначены для отделки и украшения одежды, их цель – напоминанием возбуждать их чистый смысл (2Пет 3:1), чтобы они, смотря на них, вспоминали все заповеди.
+
+# Не ходили вслед вашего сердца и глаз
+
+Здесь «ходить вслед» - это метафора, означающая сильное желание. Сердце представляет собой то, чего хочет человек, а глаза представляют собой то, что человек видит и сильно желает. Альтернативный перевод: «чтобы вы не поступали по тому, что видите своими глазами и желаете своим сердцем».
+
+# Влекут вас к разврату
+
+О неверности Богу, которая проявляется в выборе человека делать всё то, что ему хочется, говорится как о женщинах, которые изменяют своим мужьям, предпочитая иметь греховные отношения с другими мужчинами. Возможно, будет полезно добавить, что это было позором. Альтернативный перевод: «неверность Мне - это постыдное дело» или «делать всё это вместо того, чтобы подчиняться мне - позор».
diff --git a/num/15/40.md b/num/15/40.md
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--- /dev/null
+++ b/num/15/40.md
@@ -0,0 +1,7 @@
+# Чтобы вы помнили и исполняли все Мои заповеди и были святы перед вашим Богом.
+
+לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְוֹתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים לֵֽאלֹהֵיכֶֽם׃
+
+"Чтобы вы помнили и исполняли все заповеди Мои и были святые перед Богом вашим."
+
+קָדוֹש: святой, посвященный.
diff --git a/num/15/41.md b/num/15/41.md
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--- /dev/null
+++ b/num/15/41.md
@@ -0,0 +1,7 @@
+# Я — Господь, ваш Бог, Который вывел вас из египетской земли, чтобы быть вашим Богом: Я — Господь, ваш Бог».
+
+אֲנִ֞י יְהוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הֹוצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְיֹ֥ות לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
+
+"Я Господь, Бог ваш, Который вывел вас из земли Египта, чтобы быть вашим Богом: Я Господь, Бог ваш."
+
+После повторения некоторых церемониальных постановлений эта глава заканчивается великим и фундаментальным законом религии: будьте святы перед Богом вашим, очиститесь от греха и искренне посвятите себя Его служению. Вновь и вновь приводится великое основание для всех Его заповедей: Я Господь, Бог ваш.
diff --git a/num/15/intro.md b/num/15/intro.md
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@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 15
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Очищение народа
+
+Пока люди ходили по пустыне, Господь очищал их. Он делал это для того, чтобы они могли войти в Землю Обетованную.
+
+## Другие возможные трудности при переводе этой главы
+
+### Разврат
+
+Образ разврата обычно используется в Писании с целью показать, что нужно поклоняться только одному Господу. Идолопоклонников сравнивают с проститутками, потому что муж должен иметь сексуальные отношения только со своей женой, а проституция и поклонение другим богам являются нарушением этих исключительных отношений. Во многих культурах будет сложно переводить эти образы из-за желания использовать эвфемизмы.
+
+## Структура главы
+
+О количестве хлебных приношений и возлияний при жертвах. – Начатки от теста. – Грехи слабости, по недосмотру и ошибке. – Грехи по злому умыслу. Казнь нарушителя субботы. – Кисти на одеждах израильтян.
+
+* * *
diff --git a/num/16/01.md b/num/16/01.md
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+++ b/num/16/01.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+16:1-3 В гл. 16 описана сложная цепь событий. В израильском обществе в то время существовали две сильные группировки. Одну из них возглавляли Дафан, Авирон и Авнан из колена Рувимова. Недовольные властью, установленной Самим Богом, они подняли восстание против Моисея и Аарона. В другую группировку входили сыны Каафовы из того же рода, к которому принадлежали Моисей и Аарон. Только сыны Каафовы имели прямой доступ к наиболее священным местам скинии.
+
+# Каафа
+
+Посмотрите, как вы перевели имя этого человека в [Числа 3:17](../03/17.md).
diff --git a/num/16/02.md b/num/16/02.md
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+++ b/num/16/02.md
@@ -0,0 +1,27 @@
+# И восстали на Моисея и с ними из сыновей Израиля двести пятьдесят знатных мужчин, начальники общества, призываемые на собрания
+
+וַיָּקֻ֨מוּ֙ לִפְנֵ֣י מֹשֶׁ֔ה וַאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מֹועֵ֖ד אַנְשֵׁי־שֵֽׁם׃
+
+"И восстали (поднялись) на Моисея и мужей из сыновей Израиля пятьдесят и двести (250), начальники общества, избранные из общества, люди знатные".
+
+נְשִׂיאֵ֥י עֵדָ֛ה: начальники общества.
+
+קְרִאֵ֥י מֹועֵ֖ד: выбранные из общества.
+
+אַנְשֵׁי־שֵֽׁם: мужи знатные.
+
+# Восстали на Моисея
+
+О критике кого-либо, стоящего у власти, говорится как о восстании или готовности сражаться с ним. Альтернативный перевод: «поднялись против Моисея».
+
+# Двести пятьдесят
+
+«250».
+
+# Знатных мужчин, начальники общества
+
+То есть: «известных членов сообщества» или «важных людей в сообществе».
+
+Страх от рассказов соглядатаев земли Ханаанской, неудача самовольного вторжения в заповедные пределы, предстоящее скитание по только что пройденным пустыням произвели в народе общий упадок духа и вместе с тем крайнее недовольство своим положением. Влияние Моисея ослабело; с упадком этого влияния ослабла и дисциплина. Пользуясь таким состоянием народа, левит Корей со знатнейшими рувимлянами Дафаном, Авироном и Авнаном составили заговор с целью произвести коренное изменение в церковно-гражданском устройстве общины. Вскоре на сторону заговорщиков перешли еще 250 «именитых» людей. Заговор прикрывался высокой идеей святости всего народа. «Полно вам! – говорили заговорщики Моисею и Аарону. – Все общество свято, среди всех Господь! Зачем же вы ставите себя выше всех в народе Господнем?»
+
+Опасность бунта была очевидна: это не было скоропреходящим возмущением людей, лишенных воды или пищи, – возмущением так же скоро прекращающимся, как и возникающим. На суд возбужденного народа были представлены основные принципы строя его социально-церковной жизни… В случае успеха задуманного заговорщиками предприятия, дезорганизованной еврейской массе могла угрожать серьезная опасность: часть евреев возвратилась бы, вероятно, в Египет, к котлам египетского мяса; часть затерялась бы в пустынях и часть ассимилировалась бы с туземными обитателями Ханаана. Отсюда понятна та страшная кара, которая обрушилась на зачинщиков движения и которая должна была отрезвить их единомышленников.
diff --git a/num/16/03.md b/num/16/03.md
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+++ b/num/16/03.md
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+# Они собрались против Моисея и Аарона и сказали им: «Довольно вам! Всё общество, все святы, и Господь среди нас! Почему вы ставите себя выше народа Господа?»
+
+יִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתֹוכָ֖ם יְהוָ֑ה וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהוָֽה׃
+
+"И собрались на Моисея и на Аарона и сказали им: хватит с вас, все общество всё свято, и среди них Господь, почему вы возвышаетесь над обществом Господа"?
+
+וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהוָֽה׃: почему вы возвышаетесь над обществом Господа"?
+
+# Почему вы ставите себя выше народа Господа?
+
+Мужчины задают этот вопрос с целью упрекнуть Моисея и Аарона. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Вы не правы, ставя себе выше остальной общины Господа».
+
+Во время их пребывания в пустыне, в некоем месте и в какой-то момент, который в Библии не уточняются, Корей, левит, а также Дафан и Авирон из колена Рувимова, возглавили мятеж против Моисея. Они подняли против него двести пятьдесят мужей, начальников общества, которые поддержали их. Племенная принадлежность двух главных заговорщиков (восстали Левий и Рувим) свидетельствует, что это был мятеж против как религиозного, так и политического руководства Моисея. Вследствие этого и Аарон, первосвященник, сделался объектом их недовольства.
+
+А вызвано оно было тем, что Моисей и Аарон будто бы не имели права ставить себя над всем народом – поскольку, в силу того, что Израиль был обществом, связанным с Господом узами Завета, то все они были в равной мере святы и способны руководить. Мятежники упустили из виду, что Сам Господь назначил Моисея и Аарона на их служение.
diff --git a/num/16/04.md b/num/16/04.md
new file mode 100644
index 00000000..24e7a3fe
--- /dev/null
+++ b/num/16/04.md
@@ -0,0 +1,9 @@
+# Моисей, услышав это, упал на своё лицо
+
+וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו
+
+"И услышал Моисей и упал на лицо его".
+
+# Упал на своё лицо
+
+Это указывает на смирение Моисея перед Богом. Он боялся, что Бог накажет людей за восстание против Него и Его избранных лидеров.
diff --git a/num/16/05.md b/num/16/05.md
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index 00000000..9a06eca4
--- /dev/null
+++ b/num/16/05.md
@@ -0,0 +1,13 @@
+# И сказал Корею и его сообщникам: «Завтра покажет Господь, кто Его и кто святой, чтобы приблизить его к Себе. Кого Он изберёт, того и приблизит к Себе
+
+וַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶֽל־כָּל־עֲדָתֹו֮ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהוָ֧ה אֶת־אֲשֶׁר־לֹ֛ו וְאֶת־הַקָּדֹ֖ושׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בֹּ֖ו יַקְרִ֥יב אֵלָֽיו׃
+
+"И сказал Корею и всему обществу его, говоря: завтра откроет Господь, всех кто свят, и приблизит его к Себе. Кого изберет, того и приблизит".
+
+קרב: приближать, приближаться, подходить.
+
+# Кого Он изберёт
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «кого Господь отделит для Себя». Моисей обращается к восставшим левитам, предлагая им зажечь кадильницы и предстать перед Господом, Который покажет, кто свят. Моисей напоминает левитам, что они воспротивились не Аарону, а Господу (ст. 11).
+
+Пораженный этим восстанием против его (и Господа) руководства, Моисей… пал на лице свое (сравните 14:5; 16:22,45; 20:6; 22:31). Затем, ощутив поддержку Господа, он объявил, что уже на следующее утро Господь даст знать, что Он думает по этому поводу, разрешив войти в Свое святое присутствие тому вождю, который наделен властью свыше. Корею и его сообщникам следовало взять свои кадильницы, насыпать в них благовоние и разжечь огонь. А затем приблизиться к скинии и ожидать ответа Господа. Смысл слов мятежников был в том, что Моисей и Аарон «зашли слишком далеко» в захвате власти (16:3), но Моисей ответил Корею и левитам, что это они зашли далеко в своем мятеже!
diff --git a/num/16/06.md b/num/16/06.md
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--- /dev/null
+++ b/num/16/06.md
@@ -0,0 +1,9 @@
+# Вот что сделайте: Корей и все его сообщники, возьмите каждый себе кадильницы
+
+זֹ֖את עֲשׂ֑וּ קְחוּ־לָכֶ֣ם מַחְתֹּ֔ות קֹ֖רַח וְכָל־עֲדָתֹֽו׃
+
+"Вот что сделайте, возьмите все угольницы, Корей и все общество его".
+
+מַחְתָה: угольница (сковорода для переноски углей); 2. кадильница; 3. лопатка (для угля).
+
+См. комментарии к 4 и 5 стихам.
diff --git a/num/16/07.md b/num/16/07.md
new file mode 100644
index 00000000..3c8ed80c
--- /dev/null
+++ b/num/16/07.md
@@ -0,0 +1,17 @@
+# Завтра положите в них огонь и насыпьте в них курение перед Господом. Кого изберёт Господь, тот и будет святой. Довольно вам, сыновья Левия!»
+
+וּתְנ֣וּ בָהֵ֣ן׀ אֵ֡שׁ וְשִׂימוּ֩ עֲלֵיהֶ֨ן קְטֹ֜רֶת לִפְנֵ֤י יְהוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהוָ֖ה ה֣וּא הַקָּדֹ֑ושׁ רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי׃
+
+"И положите в них огонь (горящие угли), и поместите на них курение перед лицом Господа. Завтра увидим человека, которого изберет Бог и святого. Довольно вам, сыновья Левия".
+
+קְטרֶת: каждение, курение, фимиам.
+
+מָחָר: завтра, следующий или завтрашний день.
+
+# Кого изберёт Господь
+
+Альтернативный перевод: «Кого Господь выделит для себя».
+
+# Довольно вам
+
+Это означает сделать больше, чем нужно. Альтернативный перевод: «Хватит!», «Вы уже сделали больше, чем должны были».
diff --git a/num/16/08.md b/num/16/08.md
new file mode 100644
index 00000000..cb85db4e
--- /dev/null
+++ b/num/16/08.md
@@ -0,0 +1,7 @@
+# И Моисей сказал Корею: «Послушайте, сыновья Левия!
+
+וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי
+
+"И сказал Моисей Корею: послушайте вы, сыновья Левия"!
+
+И стал Моисей говорить Корею, напомнив ему, что он и его соплеменники – левиты и так уже высоко поставлены Богом, Который из всего Израиля избрал их, чтоб служили при скинии. Им же показалось недостаточно этой немалой привилегии, и вот они домогаются также и священства. Но подобное домогательство не Аарону вызов, а скорее – суверенной воле Самого Господа, Который не оставил сомнений в том, что поручает священническое служение только членам семьи Аарона.
diff --git a/num/16/09.md b/num/16/09.md
new file mode 100644
index 00000000..6d221ac8
--- /dev/null
+++ b/num/16/09.md
@@ -0,0 +1,17 @@
+# Неужели вам мало того ... служа им?
+
+Неужели вам мало того, что Бог Израиля отделил вас от израильского общества и приблизил к Себе, чтобы вы исполняли службы при скинии Господа и стояли перед обществом, служа им?
+
+הַמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙ מֵעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַעֲבֹ֗ד אֶת־עֲבֹדַת֙ מִשְׁכַּ֣ן יְהוָ֔ה וְלַעֲמֹ֛ד לִפְנֵ֥י הָעֵדָ֖ה לְשָׁרְתָֽם׃
+
+"Неужели вам мало, что возвеличил (поднял) вас Бог Израиля из общества Израиля, чтобы приблизить вас к Себе, чтобы служили обществу при скинии Господа и чтобы стояли перед обществом, чтобы служить им ?
+
+מְעַט: малый, малочисленный, небольшой; нареч. немного, едва, мало,
+
+вскоре.
+
+שרת: служить, прислуживать, быть на службе.
+
+# Неужели вам мало того
+
+То есть, разве «недостаточно для вас» или «неважно для вас»?
diff --git a/num/16/10.md b/num/16/10.md
new file mode 100644
index 00000000..04c92e10
--- /dev/null
+++ b/num/16/10.md
@@ -0,0 +1,9 @@
+# Он приблизил тебя и с тобой всех твоих братьев, сыновей Левия, а вы домогаетесь ещё и священства
+
+וַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כָּל־אַחֶ֥יךָ בְנֵי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה׃
+
+"И приблизил (Бог) тебя и всех братьев твоих, сыновей Левия, а ты ищешь еще и священства"?
+
+# Вы домогаетесь ещё и священства
+
+О неверном желании иметь священство говорится так, как будто они его домогались незаконно.
diff --git a/num/16/11.md b/num/16/11.md
new file mode 100644
index 00000000..a52eb2bb
--- /dev/null
+++ b/num/16/11.md
@@ -0,0 +1,13 @@
+# Итак, ты и всё твоё общество собрались против Господа. Причём тут Аарон, что вы ропщете на него?»
+
+לָכֵ֗ן אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הַנֹּעָדִ֖ים עַל־יְהוָ֑ה וְאַהֲרֹ֣ן מַה־ה֔וּא כִּ֥י תִלֹּונוּ עָלָֽיו׃
+
+"Поэтому, ты и все общество твоё сговорились против Господа. Аарон, что он (сделал), что жалуетесь на него"?
+
+יעד: назначать, определять; 2. обручать. 3. открываться, являться; 4. встречаться; 5. собираться; 6. договариваться.
+
+לון: роптать, жаловаться, ворчать, сетовать.
+
+# Аарон, что вы ропщете на него?
+
+Моисей использует этот вопрос, чтобы показать им, что когда они жалуются на действия Аарона, они в действительности жалуются на Господа, потому что Аарон делает то, что говорит ему Господь. Альтернативный перевод: «Вы на самом деле жалуетесь не на Аарона, а на Господа, которому Аарон подчиняется!»
diff --git a/num/16/12.md b/num/16/12.md
new file mode 100644
index 00000000..bced4101
--- /dev/null
+++ b/num/16/12.md
@@ -0,0 +1,11 @@
+# И послал Моисей позвать Дафана и Авирона, сыновей Елиава. Но они сказали: «Не пойдём!
+
+וַיִּשְׁלַ֣ח מֹשֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּאמְר֖וּ לֹ֥א נַעֲלֶֽה׃
+
+"И послал Моисей, чтобы призвали Дафана и Авирона из сыновей Елиава, но сказали (те): не выйдем".
+
+עלה: подниматься, восходить.
+
+Затем Моисей послал за Дафаном и Авироном, но те отказались прийти. Они дали понять, что напрасно, мол, доверяли Моисею в прошлом. Он-де вывел их из земли, в которой течет молоко и мед (Египет), но в другую такую же (Ханаан) привести не сумел. И не на что им было теперь рассчитывать, кроме как на смерть в пустыне. Не думает ли он ослепить всех этих людей, спрашивали Дафан и Авирон. Подразумевая, что не удастся Моисею обмануть народ относительно истинных своих намерений. Весьма огорченный, Моисей обратился к Господу, прося Его не принимать даров от мятежников (имея, вероятно, в виду, те благовония, которые должны были быть, предложены Ему на следующий день; сравните стих 7).
+
+Обвинения мятежников против него не имели под собой почвы, сказал Моисей, ведь, будучи вождем, он никогда не стремился нажиться за счет людей; в этом смысле надо понимать его слова, что он не взял ни у одного из них осла. Подобно пророку Неемии, Моисей не требовал для себя привилегий, которые, казалось бы, полагались ему как вождю (сравните Неем. 5:17-19).
diff --git a/num/16/13.md b/num/16/13.md
new file mode 100644
index 00000000..2a63f006
--- /dev/null
+++ b/num/16/13.md
@@ -0,0 +1,19 @@
+# Разве мало того, что ты вывел нас из земли, в которой текут молоко и мёд, чтобы погубить нас в пустыне? И ты ещё хочешь над нами властвовать!
+
+הַמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֨נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר׃
+
+"Разве мало, что вывел ты нас из земли, с текущим молоком и медом, чтобы умертвить нас в пустыне? Потому что ты хочешь владычествовать нами, быть нашим властелином".
+
+שרר: властвовать, господствовать; 2. управлять, начальствовать, 3. делаться властелином.
+
+# Разве мало того, что ты вывел нас ... чтобы погубить нас в пустыне?
+
+Дафан и Авирон используют этот вопрос с целью упрекнуть Моисея. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Вы ведёте себя так, как будто для вас это нечто незначительное - вывести нас ... и убить нас в пустыне».
+
+# Земли, в которой текут молоко и мёд
+
+О земле, которая была хороша для животных и растений, говорится так, как будто молоко и мёд этих животных и растений текли по земле. Посмотрите, как вы это перевели в [Числа 14:8](../14/08.md). Альтернативный перевод: «земли, которая отлично подходит для выращивания скота и сельскохозяйственных культур» или «очень плодородной земли».
+
+# Погубить нас
+
+Люди преувеличивали, возложив на Моисея ответственность за смерть людей. Альтернативный перевод: «чтобы мы умерли».
diff --git a/num/16/14.md b/num/16/14.md
new file mode 100644
index 00000000..b2e22522
--- /dev/null
+++ b/num/16/14.md
@@ -0,0 +1,11 @@
+# Привёл ли ты нас в землю, где текут молоко и мёд, и дал ли нам во владение поля и виноградники? Ты хочешь ослепить глаза этих людей? Не пойдём!»
+
+אַ֡ף לֹ֣א אֶל־אֶרֶץ֩ זָבַ֨ת חָלָ֤ב וּדְבַשׁ֙ הֲבִ֣יאֹתָ֔נוּ וַתִּ֨תֶּן־לָ֔נוּ נַחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם הַעֵינֵ֞י הָאֲנָשִׁ֥ים הָהֵ֛ם תְּנַקֵּ֖ר לֹ֥א נַעֲלֶֽה׃
+
+"Действительно, не в землю с текущим молоком и медом привел нас. И дал ли нам во владение поля и виноградники? Глаза людей этих хочешь выколоть? Не пойдем".
+
+נקר: выкалывать; 2. выклёвывать. 3. прокалывать, сверлить. 4. быть высеченным (из скалы).
+
+# Ты хочешь ослепить глаза этих людей?
+
+Люди использовали этот вопрос с целью обвинить Моисея. Это можно перефразировать в виде утверждения. Альтернативный перевод: «Теперь ты хочешь ослепить нас пустыми обещаниями». Или: "чтобы мы закрыли глаза на все это".
diff --git a/num/16/15.md b/num/16/15.md
new file mode 100644
index 00000000..936befaf
--- /dev/null
+++ b/num/16/15.md
@@ -0,0 +1,13 @@
+# Моисей весьма огорчился и сказал Господу: «Не обращай Твой взгляд на их приношение. Я не взял ни у одного из них и осла и ни одному из них не сделал зла»
+
+יִּ֤חַר לְמֹשֶׁה֙ מְאֹ֔ד וַיֹּ֨אמֶר֙ אֶל־יְהוָ֔ה אַל־תֵּ֖פֶן אֶל־מִנְחָתָ֑ם לֹ֠א חֲמֹ֨ור אֶחָ֤ד מֵהֶם֙ נָשָׂ֔אתִי וְלֹ֥א הֲרֵעֹ֖תִי אֶת־אַחַ֥ד מֵהֶֽם׃
+
+"И разгневался Моисей сильно и сказал Господу: не обращай внимание на приношение их. Ни осла одного не взял у них, ничего злого не сделал одному из них".
+
+חרה: быть горячим, разгорячиться; 2. уменьшаться числом. 3. перен. разгневаться, негодовать. сердиться.
+
+פנה: поворачивать, отворачиваться, оборачиваться, обращаться, обращать внимание, очищать.
+
+# Я не взял ни у одного из них и осла
+
+Осёл здесь представляет то, что человек может взять у кого-то другого. Альтернативный перевод: «Я ничего не забирал у них, даже одного осла не взял».
diff --git a/num/16/16.md b/num/16/16.md
new file mode 100644
index 00000000..521d5ee3
--- /dev/null
+++ b/num/16/16.md
@@ -0,0 +1,11 @@
+# И сказал Моисей Корею: «Завтра ты и всё твоё общество пусть будет перед лицом Господа: ты, они и Аарон
+
+וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־קֹ֔רַח אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הֱי֖וּ לִפְנֵ֣י יְהוָ֑ה אַתָּ֥ה וָהֵ֛ם וְאַהֲרֹ֖ן מָחָֽר
+
+"И сказал Моисей Корею: ты и все общество твоё будем пред лицом Господа, ты, они, Аарон, завтра".
+
+«И все общество твое», - т. е. все твои сторонники.
+
+Снова попросил Моисей Корея и двести пятьдесят его сторонников прийти на следующий день к скинии. И Аарон придет туда, сказал он, и там будет решен вопрос о законном священстве. На следующий день все собрались, как было сказано, и принесли свои курения Господу. И вот явилась слава Господня… И повелел Господь Моисею и Аарону отойти в сторону, чтобы Он мог уничтожить Корея и все общество. Так же, как в схожей ситуации (смотрите 14:13-19), Моисей, посредник Завета, и Аарон стали молить Бога, чтоб не уничтожал всего народа из-за греха немногих (в русском тексте – «из-за греха одного» – таков смысл 16:22б). В стихе 22 – необычное обращение к Богу как к, Богу духов всякой плоти, встречающееся только здесь и в 27:16.
+
+«Всякую плоть» надо понимать как «все человечество»; имеется в виду, что всезнающий Бог понимает, что происходит в душе каждого человека, в каждой из душ, слагающих человечество. В результате Господь повелел обществу через Моисея, чтоб отделились от Корея и тех, кто были с ним, и не прикасались ни к чему, что принадлежит им, потому что и сами они и все, что имело к ним отношение, сделалось объектом Его ярости. Народ отошел, оставив Корея, Дафана и Авирона с их семьями одних перед лицом Бога.
diff --git a/num/16/17.md b/num/16/17.md
new file mode 100644
index 00000000..7177ebfd
--- /dev/null
+++ b/num/16/17.md
@@ -0,0 +1,3 @@
+# Возьмите каждый свою кадильницу, положите в них курения и принесите перед лицом Господа каждый свою кадильницу — двести пятьдесят кадильниц. Ты и Аарон, каждый свою кадильницу»
+
+См. комментарий на стихи 6 и 7.
diff --git a/num/16/18.md b/num/16/18.md
new file mode 100644
index 00000000..41baed56
--- /dev/null
+++ b/num/16/18.md
@@ -0,0 +1,7 @@
+# И взяли каждый свою кадильницу, положили в них огонь, насыпали в них курения и встали при входе в скинию собрания. Также Моисей и Аарон
+
+וַיִּקְח֞וּ אִ֣ישׁ מַחְתָּתֹ֗ו וַיִּתְּנ֤וּ עֲלֵיהֶם֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עֲלֵיהֶ֖ם קְטֹ֑רֶת וַֽיַּעַמְד֗וּ פֶּ֛תַח אֹ֥הֶל מֹועֵ֖ד וּמֹשֶׁ֥ה וְאַהֲרֹֽן׃
+
+"И взяли каждый угольницу его, и положили в неё огонь (огненные угли) и положили на него (огонь) курение и встали у входа в скинию собрания. И Моисей и Аарон".
+
+См. комментарии к 16 стиху.
diff --git a/num/16/19.md b/num/16/19.md
new file mode 100644
index 00000000..98478dfb
--- /dev/null
+++ b/num/16/19.md
@@ -0,0 +1,7 @@
+# Корей собрал против них всё общество у входа в скинию собрания, и слава Господа явилась всему обществу
+
+וַיַּקְהֵ֨ל עֲלֵיהֶ֥ם קֹ֨רַח֙ אֶת־כָּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מֹועֵ֑ד וַיֵּרָ֥א כְבֹוד־יְהוָ֖ה אֶל־כָּל־הָעֵדָֽה׃
+
+"И собрал на них (Моисея и Аарона) Корей все общество у входа в скинию собрания. И явилась слава Господа всему обществу".
+
+См. комментарии к 16 стиху.
diff --git a/num/16/20.md b/num/16/20.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/16/20.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/16/21.md b/num/16/21.md
new file mode 100644
index 00000000..1e52fefc
--- /dev/null
+++ b/num/16/21.md
@@ -0,0 +1,9 @@
+# «Отделитесь от этого общества, и Я их мгновенно истреблю»
+
+הִבָּ֣דְל֔וּ מִתֹּ֖וךְ הָעֵדָ֣ה הַזֹּ֑את וַאַכַלֶּ֥ה אֹתָ֖ם כְּרָֽגַע׃
+
+"Отделись из среды общества этого и пожру его мгновенно". רֶגע: мгновение; нареч. мгновенно, внезапно, ежеминутно, поминутно; 2. спокойствие.
+
+# Я их мгновенно истреблю
+
+Об их уничтожении говорится так, как будто Бог планировал их поглотить. Альтернативный перевод: «чтобы Я уничтожил их» или «Я тут же уничтожу их».
diff --git a/num/16/22.md b/num/16/22.md
new file mode 100644
index 00000000..07dd5536
--- /dev/null
+++ b/num/16/22.md
@@ -0,0 +1,19 @@
+# Они же упали на свои лица и сказали: «Бог, Бог дыхания каждой плоти! Один человек согрешил, и Ты гневаешься на всё общество?»
+
+וַיִּפְּל֤וּ עַל־פְּנֵיהֶם֙ וַיֹּ֣אמְר֔וּ אֵ֕ל אֱלֹהֵ֥י הָרוּחֹ֖ת לְכָל־בָּשָׂ֑ר הָאִ֤ישׁ אֶחָד֙ יֶחֱטָ֔א וְעַ֥ל כָּל־הָעֵדָ֖ה תִּקְצֹֽף
+
+"И упали на лица их (Моисей и Аарон) и сказали: Бог, Бог духов всякой плоти человеческой. Один согрешил, а на все общество Ты гневаешься"?
+
+הָרוּחֹת: духов.
+
+אֱלֹהֵ֥י הָרוּחֹ֖ת: Бог духов.
+
+# Бог дыхания каждой плоти
+
+Здесь «дыхание» представляет способность жить. Альтернативный перевод: «Бог, дающий жизнь всему человечеству».
+
+# Один человек согрешил, и Ты гневаешься на всё общество?
+
+Моисей и Аарон используют этот вопрос, чтобы просить Бога помиловать народ.
+
+Альтернативный перевод: «пожалуйста, не сердись на всё сообщество из-за греха одного человека».
diff --git a/num/16/23.md b/num/16/23.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/16/23.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/16/24.md b/num/16/24.md
new file mode 100644
index 00000000..3e4ff40b
--- /dev/null
+++ b/num/16/24.md
@@ -0,0 +1,7 @@
+# «Скажи обществу: "Отступите со всех сторон от жилища Корея, Дафана и Авирона"»
+
+דַּבֵּ֥ר אֶל־הָעֵדָ֖ה לֵאמֹ֑ר הֵֽעָלוּ֙ מִסָּבִ֔יב לְמִשְׁכַּן־קֹ֖רַח דָּתָ֥ן וַאֲבִירָֽם
+
+"Скажи всему обществу, говоря: отойдите со всех сторон от жилищ Корея, Дафана и Авирона".
+
+הֵֽעָלוּ֙ מִסָּבִ֔יב לְמִשְׁכַּן־קֹ֖רַח דָּתָ֥ן וַאֲבִירָֽם׃: отойдите со всех сторон от жилищ Корея, Дафана и Авирона".
diff --git a/num/16/25.md b/num/16/25.md
new file mode 100644
index 00000000..48bc52ce
--- /dev/null
+++ b/num/16/25.md
@@ -0,0 +1,5 @@
+# Моисей встал и пошёл к Дафану и Авирону и за ним пошли старейшины Израиля
+
+וַיָּ֣קָם מֹשֶׁ֔ה וַיֵּ֖לֶךְ אֶל־דָּתָ֣ן וַאֲבִירָ֑ם וַיֵּלְכ֥וּ אַחֲרָ֖יו זִקְנֵ֥י יִשְׂרָאֵֽל
+
+"И встал Моисей и пошел к Дафану и Авирону. И пошли за ним старейшины Израиля".
diff --git a/num/16/26.md b/num/16/26.md
new file mode 100644
index 00000000..56256ad6
--- /dev/null
+++ b/num/16/26.md
@@ -0,0 +1,15 @@
+# И сказал обществу: «Отойдите от шатров этих неправедных людей и не прикасайтесь ни к чему, что принадлежит им, чтобы вам не погибнуть во всех их грехах»
+
+וַיְדַבֵּ֨ר אֶל־הָעֵדָ֜ה לֵאמֹ֗ר ס֣וּרוּ נָ֡א מֵעַל֩ אָהֳלֵ֨י הָאֲנָשִׁ֤ים הָֽרְשָׁעִים֙ הָאֵ֔לֶּה וְאַֽל־תִּגְּע֖וּ בְּכָל־אֲשֶׁ֣ר לָהֶ֑ם פֶּן־תִּסָּפ֖וּ בְּכָל־חַטֹּאתָֽם
+
+"И сказал обществу (Моисей) говоря: удалитесь от шатров людей нечестивых этих, и не прикасайтесь ни к чему, что (принадлежит) им, чтобы и вам не погибнуть за грехи их".
+
+סור: сворачивать, отклоняться, удаляться, уклоняться; 2. быть отставленным.
+
+ספה: хватать, отнимать, губить; 2. гибнуть, погибать.
+
+# Чтобы вам не погибнуть
+
+Здесь о гибели людей говорится как о поглощении. Альтернативный перевод: «чтобы вас не уничтожили».
+
+В некоторых переводах здесь говорится о том, что они будут поглощены их грехами, как будто их уничтожат грехи других людей. Альтернативный перевод: «чтобы вас не уничтожили из-за всех их грехов». Альтернативный перевод: «чтобы вас не уничтожили все их грехи» или «чтобы Господь не уничтожил вас из-за всех их грехов».
diff --git a/num/16/27.md b/num/16/27.md
new file mode 100644
index 00000000..adae2cc1
--- /dev/null
+++ b/num/16/27.md
@@ -0,0 +1,5 @@
+# Они отошли со всех сторон от жилища Корея, Дафана и Авирона. А Дафан и Авирон вышли и стояли у дверей своих шатров со своими жёнами, сыновьями и маленькими детьми
+
+וַיֵּעָל֗וּ מֵעַ֧ל מִשְׁכַּן־קֹ֛רֶח דָּתָ֥ן וַאֲבִירָ֖ם מִסָּבִ֑יב וְדָתָ֨ן וַאֲבִירָ֜ם יָצְא֣וּ נִצָּבִ֗ים פֶּ֚תַח אָֽהֳלֵיהֶ֔ם וּנְשֵׁיהֶ֥ם וּבְנֵיהֶ֖ם וְטַפָּֽם
+
+"И поднялись (отошли) от всех шатров, Корея, Дафана и Авирона со всех сторон. А Дафан и Авирон вышли и стояли у входа в шатры их. И жены их и сыновья их и младенцы их".
diff --git a/num/16/28.md b/num/16/28.md
new file mode 100644
index 00000000..c7075093
--- /dev/null
+++ b/num/16/28.md
@@ -0,0 +1,13 @@
+# И сказал Моисей: «Из этого узнаете, что Господь послал меня делать все эти дела, а не по своей воле
+
+וַיֹּאמֶר֮ מֹשֶׁה֒ בְּזֹאת֙ תֵּֽדְע֔וּן כִּֽי־יְהוָ֣ה שְׁלָחַ֔נִי לַעֲשֹׂ֕ות אֵ֥ת כָּל־הַֽמַּעֲשִׂ֖ים הָאֵ֑לֶּה כִּי־לֹ֖א מִלִּבִּֽי
+
+"И сказал Моисей: Из этого вы узнаете, что Господь послал меня делать все дела эти, и не из сердца моего (все это)".
+
+כִּי־לֹ֖א מִלִּבִּֽי׃: потому что это не из сердца моего / то есть, это не то, что желает моё сердце.
+
+Тот факт, что страшная Божия кара постигла не только Корея, Дафана и Авирона, но также их жен и детей, подтверждает ветхозаветный принцип семейной солидарности и ответственности (Исх. 20,5.6; 34,6.7; Нав. 7,16-27). Слово "преисподняя" в данном контексте, скорее всего, означает трещину в земле. Затем Моисей предложил, условия, на которых будет решена возникшая проблема. Если мятежники останутся жить и умрут в старости, то народ узнает, что Моисей не был призван Богом.
+
+Если же Господь совершит что-либо необычайное – скажем, разверзнется земля и поглотит Корея и других – то народ узнает, что Моисей руководит им, поставленный на то Богом, а Корей – действовал самонадеянно греховно. Лишь только эти условия были провозглашены, разверзла земля уста свои, и Корей, его друзья, их семьи и все имущество, которым они владели, исчезли из глаз. И земля… покрыла их, и не осталось ничего, что говорило бы о том, что они жили. Потрясенные увиденным, израильтяне бросились бежать, чтобы и их не поглотила земля. А потом вспыхнул огонь и уничтожил тех двести пятьдесят мужей, которые принесли курение.
+
+Тот факт, что страшная Божия кара постигла не только Корея, Дафана и Авирона, но также их жен и детей (стих 27, 32), подтверждает ветхозаветный принцип семейной солидарности и ответственности и связанное с этим общее наказание, поражающее и невинных отпрысков тех, кто согрешили против Бога (Исх. 20:5-6; 34:6-7; Иис. Н. 7:16-26). С другой стороны, поскольку каждый человек считался ответственным лишь за собственные согрешения (сравните Втор. 24:16), остается сделать вывод, что члены семьи Корея, Дафана и Авирона были, так или иначе, вовлечены в их мятеж (сравните Иис. Н. 7:22-25).
diff --git a/num/16/29.md b/num/16/29.md
new file mode 100644
index 00000000..94a0e2fb
--- /dev/null
+++ b/num/16/29.md
@@ -0,0 +1,9 @@
+# Если они умрут, как умирают все люди, и постигнет их такое наказание, какое постигает всех людей, то не Господь послал меня
+
+אִם־כְּמֹ֤ות כָּל־הָֽאָדָם֙ יְמֻת֣וּן אֵ֔לֶּה וּפְקֻדַּת֙ כָּל־הָ֣אָדָ֔ם יִפָּקֵ֖ד עֲלֵיהֶ֑ם לֹ֥א יְהוָ֖ה שְׁלָחָֽנִי׃
+
+"Если они умрут как умирает человек (своей смертью), что постигает всякого человека во время посещения (Бога), то не Господь послал меня".
+
+פְלקדָה: поручение, (назначенное) служение, попечение, чиновник, правитель, правительство, чиновники; 2. надзор, наблюдение, стража, охрана; 3. посещение (с благословениями или судом), отмщение, наказание; 4. призыв (на службу или войну), созыв (воинов или войска), перечисление (воинов или войска); 5. запасы, сбережения.
+
+См. комментарий к 28 стиху.
diff --git a/num/16/30.md b/num/16/30.md
new file mode 100644
index 00000000..e5382fb2
--- /dev/null
+++ b/num/16/30.md
@@ -0,0 +1,9 @@
+# А если Господь сделает необычайное: земля раскроется и проглотит их и всё, что у них, и они живыми сойдут в преисподнюю, то знайте, что эти люди пренебрегли Господом»
+
+וְאִם־בְּרִיאָ֞ה יִבְרָ֣א יְהוָ֗ה וּפָצְתָ֨ה הָאֲדָמָ֤ה אֶת־פִּ֨יהָ֙ וּבָלְעָ֤ה אֹתָם֙ וְאֶת־כָּל־אֲשֶׁ֣ר לָהֶ֔ם וְיָרְד֥וּ חַיִּ֖ים שְׁאֹ֑לָה וִֽידַעְתֶּ֕ם כִּ֧י נִֽאֲצ֛וּ הָאֲנָשִׁ֥ים הָאֵ֖לֶּה אֶת־יְהוָֽה
+
+"А если это что-то необычное, что пришло от Бога, то разверзнет земля уста её и поглотит все, что у них (все имущество их) и сойдут они живыми в Шеол (преисподнюю), и все общество их, потому что пренебрегали эти люди Господом".
+
+בְרִיאָה: что-то новое или необычное. בלע: глотать, поглощать. נאץ: отвергать, презирать, пренебрегать.
+
+Словом «преисподняя» часто (Чис. 16:30,33) переводится евр. "шеол", которое чаще относится к месту пребывания мертвых (ср. греческое слово «гадес» – ад).
diff --git a/num/16/31.md b/num/16/31.md
new file mode 100644
index 00000000..1d2171cb
--- /dev/null
+++ b/num/16/31.md
@@ -0,0 +1,11 @@
+# Лишь только он сказал эти слова, земля раскрылась под ними
+
+וַיְהִי֙ כְּכַלֹּתֹ֔ו לְדַבֵּ֕ר אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם
+
+"И было, когда заканчивал он говорить слова эти, раскололась хемля, которая под ними".
+
+כְּכַלֹּתֹ: когда еще заканчивал он.
+
+בקע: рассекать, разрубать, раскалывать; 2. проламывать, делать брешь.
+
+См. комментарии к 28 стиху.
diff --git a/num/16/32.md b/num/16/32.md
new file mode 100644
index 00000000..1d5bb7f0
--- /dev/null
+++ b/num/16/32.md
@@ -0,0 +1,9 @@
+# Открыла земля свои уста, проглотила их, их дома, всех людей Корея и всё их имущество
+
+וַתִּפְתַּ֤ח הָאָ֨רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּתֵּיהֶ֑ם וְאֵ֤ת כָּל־הָאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כָּל־הָרֲכֽוּשׁ׃
+
+"И открыла земля уста её и поглотила их и дома их (шатры) и всех людей Корея, и все его имущество".
+
+וְאֵ֖ת כָּל־הָרֲכֽוּשׁ: и все имущество.
+
+См. комментарии к 28 стиху.
diff --git a/num/16/33.md b/num/16/33.md
new file mode 100644
index 00000000..4c376cb0
--- /dev/null
+++ b/num/16/33.md
@@ -0,0 +1,9 @@
+# Они живыми сошли в преисподнюю со всем, что принадлежало им, земля покрыла их, и они исчезли из среды общества
+
+וַיֵּ֨רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּאבְד֖וּ מִתֹּ֥וךְ הַקָּהָֽל
+
+"И сошли они и все, что было у них живыми в Шеол и покрыла их сверху земля. И погибли они из среды общества (Израиля)".
+
+אבד: погибать, гибнуть; 2. теряться, пропадать, исчезать.
+
+См. комментарии к 28 и 30 стихам.
diff --git a/num/16/34.md b/num/16/34.md
new file mode 100644
index 00000000..c6f5cd95
--- /dev/null
+++ b/num/16/34.md
@@ -0,0 +1,13 @@
+# При их воплях все израильтяне, которые были вокруг них, разбегались и говорили: «Как бы и нас не поглотила земля»
+
+וְכָל־יִשְׂרָאֵ֗ל אֲשֶׁ֛ר סְבִיבֹתֵיהֶ֖ם נָ֣סוּ לְקֹלָ֑ם כִּ֣י אָֽמְר֔וּ פֶּן־תִּבְלָעֵ֖נוּ הָאָֽרֶץ
+
+"И весь Израиль, который окружал их, побежал от криков их, потому что говорили, как бы не поглотила земля и нас".
+
+נָ֣סוּ לְקֹלָ֑ם: побежали от криков их (голоса их)".
+
+При их воплях
+
+Местоимение «их» относится ко «всему Израилю».
+
+См. также комментарии к 28 стиху.
diff --git a/num/16/35.md b/num/16/35.md
new file mode 100644
index 00000000..12b45ceb
--- /dev/null
+++ b/num/16/35.md
@@ -0,0 +1,13 @@
+# От Господа вышел огонь и уничтожил тех двести пятьдесят мужчин, которые принесли курение
+
+אֵ֥שׁ יָצְאָ֖ה מֵאֵ֣ת יְהוָ֑ה וַתֹּ֗אכַל אֵ֣ת הַחֲמִשִּׁ֤ים וּמָאתַ֨יִם֙ אִ֔ישׁ מַקְרִיבֵ֖י הַקְּטֹֽרֶת
+
+"Огонь вышел от Господа и пожрал 250 мужчин, принесших курение".
+
+# От Господа вышел огонь и уничтожил тех двести пятьдесят мужчин
+
+О уничтожении людей огнём здесь говорится, что они были съедены огнём. Альтернативный перевод: «огонь вспыхнул от Господа и сжёг тех 250 мужчин».
+
+# Двести пятьдесят мужчин
+
+«250 мужчин».
diff --git a/num/16/36.md b/num/16/36.md
new file mode 100644
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+# Общая информация:
+
+Чис.16: 36-50 – в еврейском тексте отнесены к гл. 17.
diff --git a/num/16/37.md b/num/16/37.md
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+# Общие замечания:
+
+Стихи с 36 по конец главы относятся согласно (BHS - Biblica Hebraica Stuttgartensia) к 17 главе.
+
+# Скажи священнику Елеазару, сыну Аарона, пусть он соберёт кадильницы сожжённых и огонь выбросит вон, потому что освятились
+
+אֱמֹ֨ר אֶל־אֶלְעָזָ֜ר בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֗ן וְיָרֵ֤ם אֶת־הַמַּחְתֹּת֙ מִבֵּ֣ין הַשְּׂרֵפָ֔ה וְאֶת־הָאֵ֖שׁ זְרֵה־הָ֑לְאָה כִּ֖י קָדֵֽשׁוּ
+
+"Скажи Елеазару, сыну Аарона, священнику, чтобы он собрал все угольницы сожженых огнем и выбросит их, потому что они освятились".
+
+כִּ֖י קָדֵֽשׁוּ: потому что они освятились.
+
+# Огонь
+
+Это относится к огню, который сжёг 250 человек.
+
+Бог приказывает извлечь из-под горящих обломков кадильницы и раскатать их в листы для покрытия жертвенника. Это будет постоянным напоминанием о том, что никто, кроме потомков Аарона, не может действовать в качестве священников. Приказание отдается не Аарону, потому что первосвященник ни в коем случае не должен оскверняться прикосновением к умершим (Лев.21.11). После этого ужасающего явления ярости Своей Господь приказал Елеазару… священнику собрать те кадильницы, которые держали в руках двести пятьдесят мятежников, потому что, будучи принесены перед Господом, кадильницы… сделались освященными.
+
+Несмотря на то, что люди, державшие их в руках, были грешниками, сами кадильницы оказались отделенными («святой» значит «отделенный»), потому что были принесены в знак поклонения Господу. В дальнейшем эти кадильницы для курений повторно стали святыми пред Господом, будучи разбиты в медные… листы (стих 39) для покрытия жертвенника. В этом виде они должны были служить постоянным напоминанием о случившемся в тот день. Народу не следовало забывать, что только мужчины по Аароновой линии могут предстоять пред лице Господне «с курением» (здесь символ несения священнического служения) (против Аарона как первосвященника и восстал (в частности) Корей и те, кто последовали за ним).
diff --git a/num/16/38.md b/num/16/38.md
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+# Кадильницы этих грешников их смертью, и пусть разобьют их в листы для покрытия жертвенника, потому что они принесли их перед лицом Господа, и они сделались освящёнными. Они будут знамением для сыновей Израиля»
+
+אֵ֡ת מַחְתֹּות֩ הַֽחַטָּאִ֨ים הָאֵ֜לֶּה בְּנַפְשֹׁתָ֗ם וְעָשׂ֨וּ אֹתָ֜ם רִקֻּעֵ֤י פַחִים֙ צִפּ֣וּי לַמִּזְבֵּ֔חַ כִּֽי־הִקְרִיבֻ֥ם לִפְנֵֽי־יְהוָ֖ה וַיִּקְדָּ֑שׁוּ וְיִֽהְי֥וּ לְאֹ֖ות לִבְנֵ֥י יִשְׂרָאֵֽל
+
+"Угольницы грешников этих в душах их. И пусть сделают (иак): разобьют их на листы (металлические) для жертвенника, потому что они принесли их (угольницы) пред лицом Господа и освятились они. И будут они знаком для сыновей Израиля".
+
+בְּנַפְשֹׁתָם: в душах их.
+
+# Пусть разобьют их в листы
+
+Здесь местоимение «их» относится к кадильницам. Это можно перефразировать в активной форме. Альтернативный перевод: «Пусть Елеазар разобьёт их молотком до состояния металлических листов».
+
+# Они будут знамением
+
+Здесь местоимения «их» и «они» относятся к угольницам / кадильницам. Принесенные перед Господом кадильницы освятились этим приношением и потому их материал не мог быть эксплуатирован в обыденном употреблении.
diff --git a/num/16/39.md b/num/16/39.md
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--- /dev/null
+++ b/num/16/39.md
@@ -0,0 +1,11 @@
+# Священник Елеазар взял медные кадильницы, которые принесли сожжённые, и разбили их в листы для покрытия жертвенника
+
+וַיִּקַּ֞ח אֶלְעָזָ֣ר הַכֹּהֵ֗ן אֵ֚ת מַחְתֹּ֣ות הַנְּחֹ֔שֶׁת אֲשֶׁ֥ר הִקְרִ֖יבוּ הַשְּׂרֻפִ֑ים וַֽיְרַקְּע֖וּם צִפּ֥וּי לַמִּזְבֵּֽחַ׃
+
+"И взял Елеазар, священник, угольницы медные, которые принесли сожжёные, и разбил их в листы для жертвенника".
+
+נְחשֶת: медь, медные (угольницы, деньги, оковы, цепи и т.д.).
+
+# Которые принесли сожжённые (люди)
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «которые до этого использовали люди, сожжённые огнём».
diff --git a/num/16/40.md b/num/16/40.md
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+++ b/num/16/40.md
@@ -0,0 +1,9 @@
+# В память сыновьям Израиля, чтобы никто посторонний, кто не от потомства Аарона, не приходил совершать курение перед лицом Господа, и не было бы с ним того же, что с Кореем и его сообщниками, как говорил ему Господь через Моисея
+
+זִכָּרֹ֞ון לִבְנֵ֣י יִשְׂרָאֵ֗ל לְ֠מַעַן אֲשֶׁ֨ר לֹֽא־יִקְרַ֜ב אִ֣ישׁ זָ֗ר אֲ֠שֶׁר לֹ֣א מִזֶּ֤רַע אַהֲרֹן֙ ה֔וּא לְהַקְטִ֥יר קְטֹ֖רֶת לִפְנֵ֣י יְהוָ֑ה וְלֹֽא־יִהְיֶ֤ה כְקֹ֨רַח֙ וְכַ֣עֲדָתֹ֔ו כַּאֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה בְּיַד־מֹשֶׁ֖ה לֹֽו
+
+"Для напоминания Израилю, чтобы не приближался (к Господу) человек посторонний (чужой), кто не из потомков Аарона, чтобы не кадил (сжигал благовоние) перед Господом, и чтобы не было с ним тоже, что с Кореем и обществом его, как говорил Господь через Моисея".
+
+זור (причастие): посторонний, чужой, чуждый.
+
+קטר: сжигать (благовоние), курить (благовоние), кадить (благовоние).
diff --git a/num/16/41.md b/num/16/41.md
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--- /dev/null
+++ b/num/16/41.md
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+# На другой день всё общество сыновей Израиля стало роптать на Моисея и Аарона и говорить: «Вы убили народ Господа»
+
+וַיִּלֹּ֜נוּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִֽמָּחֳרָ֔ת עַל־מֹשֶׁ֥ה וְעַֽל־אַהֲרֹ֖ן לֵאמֹ֑ר אַתֶּ֥ם הֲמִתֶּ֖ם אֶת־עַ֥ם יְהוָֽה
+
+"И возроптало все общество сыновей Израиля на следующий день на Моисея и на Аарона, говоря: вы убили народ Господа".
+
+Все общество сыновей Израиля вновь упрекает Моисея и Аарона, на этот раз за то, что Бог уничтожил Корея и его единомышленников.
+
+Бог угрожает теперь погубить весь народ. Ропот народа на другой день чудесного знамения в пользу богоизбранности Моисея и Аарона осязательно свидетельствует о широте и серьезности заговора. Последовавшее вслед за этим «поражение» в народе (Чис.16: 46, 49) является актом наказания и вразумления.
diff --git a/num/16/42.md b/num/16/42.md
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+++ b/num/16/42.md
@@ -0,0 +1,15 @@
+# Когда собралось общество против Моисея и Аарона, они посмотрели на скинию собрания, вдруг облако покрыло её, и явилась слава Господа
+
+וַיְהִ֗י בְּהִקָּהֵ֤ל הָֽעֵדָה֙ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֔ן וַיִּפְנוּ֙ אֶל־אֹ֣הֶל מֹועֵ֔ד וְהִנֵּ֥ה כִסָּ֖הוּ הֶעָנָ֑ן וַיֵּרָ֖א כְּבֹ֥וד יְהוָֽה
+
+"И было, когда собралось общество к Моисею и к Аарону и посмотрели они на скинию собрания, вот покрыло её облако и явилась слава Господа".
+
+כסה: покрывать.
+
+# Когда собралось общество против Моисея и Аарона
+
+То есть, «опять общество сыновей Израиля собралось, чтобы пожаловаться на Моисея и Аарона».
+
+# Вдруг облако
+
+То есть: "внезапно, облако". Здесь слово «вдруг» показывает, что люди были удивлены увиденным.
diff --git a/num/16/43.md b/num/16/43.md
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index 00000000..ca1a4dac
--- /dev/null
+++ b/num/16/43.md
@@ -0,0 +1,13 @@
+# Моисей и Аарон пришли к скинии собрания
+
+וַיָּבֹ֤א מֹשֶׁה֙ וְאַהֲרֹ֔ן אֶל־פְּנֵ֖י אֹ֥הֶל מֹועֵֽד׃
+
+"И пришли (подошли) Моисей и Аарон пред лицо (ко входу) скинии собрания".
+
+פָנים: лицо, поверхность, перед.
+
+Однако, вместо окончания бунта, чего, казалось бы, следовало ожидать, явление ярости Господней лишь привело к усилению ропота со стороны народа. И тогда Господь опять явился в скинии в славе Своей и повелел Моисею отойти от общества, снова угрожая, что уничтожит народ (сравните 14:10-12; 16:21). И вновь в предельном смирении и благоговении простерлись пред Господом ниц Моисей и Аарон. На этот раз Моисей предпринял, однако, практические меры для предотвращения Божьего суда.
+
+Он велел Аарону взять его кадильницу и поспешить к народу и, войдя в гущу его, молить Бога о милости очищения. Однако, придя в стан, Аарон обнаружил, что поражение в народе – свидетельство гнева Божия – уже началось, и что многие уже погибли. Тем не менее, он предложил Богу, принесенные им курения.
+
+К тому времени, как действие Божьего гнева прекратилось, умерло… четырнадцать тысяч семьсот человек. Затем Аарон вернулся к Моисею в скинию. Поскольку курение символизировало молитву (Исх. 30:8; Пс. 140:2; Лук. 1:10; Откр. 5:8; 8:3-4), Аарон в сущности явился среди народа, чтобы заступиться за него в молитве. И в этом смысле каждому должно быть ясно, что одна кадильница в руках человека Божьего «обладала гораздо большей силой», чем двести пятьдесят кадильниц в руках многих грешников.
diff --git a/num/16/44.md b/num/16/44.md
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--- /dev/null
+++ b/num/16/44.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/16/45.md b/num/16/45.md
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--- /dev/null
+++ b/num/16/45.md
@@ -0,0 +1,17 @@
+# Отойдите от этого общества, и Я мгновенно погублю их». Но они упали на свои лица
+
+הֵרֹ֗מּוּ מִתֹּוךְ֙ הָעֵדָ֣ה הַזֹּ֔את וַאֲכַלֶּ֥ה אֹתָ֖ם כְּרָ֑גַע וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶֽם
+
+"Отойдите в сторону из среды общества этого и пожру их мгновенно. И упали они (Моисей и Аарон) на лица их".
+
+רמם: быть высоким, высоко подниматься, отходить в сторону, удаляться, сторониться.
+
+רֶגע: мгновение; нареч. мгновенно, внезапно, ежеминутно, поминутно; 2. спокойствие.
+
+# Я мгновенно погублю их
+
+Бог говорит, что Он собирался общество Израиля проглотить. Альтернативный перевод: «чтобы Я мог их уничтожить» или «Я их тут же уничтожу».
+
+# Они упали на свои лица
+
+Это указывает на смирение Моисея и Аарона перед Богом. Именно они, а вовсе не общество Израиля пали на лица перед Богом.
diff --git a/num/16/46.md b/num/16/46.md
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index 00000000..6073a016
--- /dev/null
+++ b/num/16/46.md
@@ -0,0 +1,13 @@
+# Моисей сказал Аарону: «Возьми кадильницу, положи в неё огонь с жертвенника, насыпь курение, неси скорее к обществу и заступись за них, потому что вышел гнев от Господа, и началось поражение
+
+וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קַ֣ח אֶת־הַ֠מַּחְתָּה וְתֶן־עָלֶ֨יהָ אֵ֜שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ וְשִׂ֣ים קְטֹ֔רֶת וְהֹולֵ֧ךְ מְהֵרָ֛ה אֶל־הָעֵדָ֖ה וְכַפֵּ֣ר עֲלֵיהֶ֑ם כִּֽי־יָצָ֥א הַקֶּ֛צֶף מִלִּפְנֵ֥י יְהוָ֖ה הֵחֵ֥ל הַנָּֽגֶף
+
+"И сказал Моисей Аарону: возьми угольницу и положи на нее огонь с жертвенника, и положи сверху курение, и пойди быстро к обществу, искупи их, потому, что вышел гнев от Господа".
+
+מְהֵרָה: поспешность, скорость; 2. скоро, поспешно, быстро.
+
+כפר: искупать, умилостивлять, примирять, очищать, заглаживать, быть искупленным.
+
+# Вышел гнев от Господа
+
+Альтернативный перевод: «Господ проявил Свой гнев» или «Господь очень сильно разозлился и начал действовать в гневе». В этот раз Бог не стал предупреждать о Своих действиях отдельно, а просто начал поражение (истребление) ропотников.
diff --git a/num/16/47.md b/num/16/47.md
new file mode 100644
index 00000000..ba00e413
--- /dev/null
+++ b/num/16/47.md
@@ -0,0 +1,9 @@
+# Аарон сделал, как сказал Моисей, и побежал в собрание общества, и вот, уже началось поражение в народе. Он положил курение и заступился за народ
+
+וַיִּקַּ֨ח אַהֲרֹ֜ן כַּאֲשֶׁ֣ר׀ דִּבֶּ֣ר מֹשֶׁ֗ה וַיָּ֨רָץ֙ אֶל־תֹּ֣וך הַקָּהָ֔ל וְהִנֵּ֛ה הֵחֵ֥ל הַנֶּ֖גֶף בָּעָ֑ם וַיִּתֵּן֙ אֶֽת־הַקְּטֹ֔רֶת וַיְכַפֵּ֖ר עַל־הָעָֽם
+
+"И взял Аарон как сказал ему Моисей и побежал в среду собрания и вот, началось уже поражение в народе. И положил (он) курение и искупил народ".
+
+# Он положил курение
+
+Поместить ладан в кадильницу означает сжечь его как благовоние. Альтернативный перевод: «он сжёг ладан».
diff --git a/num/16/48.md b/num/16/48.md
new file mode 100644
index 00000000..a9e4209b
--- /dev/null
+++ b/num/16/48.md
@@ -0,0 +1,13 @@
+# Он встал между мёртвыми и живыми, и поражение прекратилось
+
+וַיַּעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּעָצַ֖ר הַמַּגֵּפָֽה
+
+"И встал между мертвыми и между живыми и удержал (прекратил) поражение (истребление)".
+
+עצר: удерживать, задерживать, мешать, заключать (под стражей), закрывать, останавливать, задерживаться, останавливаться, прекращаться, быть закрытыми или заключёнными (о небесах).
+
+מַגּפָה: язва, пагуба, истребление; 2. поражение.
+
+# Поражение прекратилось
+
+Альтернативный перевод: «Наказание (язва) перестала продолжаться". или: "смерть перестала распространяться».
diff --git a/num/16/49.md b/num/16/49.md
new file mode 100644
index 00000000..5e3cd6d9
--- /dev/null
+++ b/num/16/49.md
@@ -0,0 +1,11 @@
+# От поражения умерло четырнадцать тысяч семьсот человек, кроме умерших по делу Корея
+
+וַיִּהְי֗וּ הַמֵּתִים֙ בַּמַּגֵּפָ֔ה אַרְבָּעָ֥ה עָשָׂ֛ר אֶ֖לֶף וּשְׁבַ֣ע מֵאֹ֑ות מִלְּבַ֥ד הַמֵּתִ֖ים עַל־דְּבַר־קֹֽרַח
+
+"И было, умерло от поражения 14700, сверх умерших по случаю Корея".
+
+# Четырнадцать тысяч семьсот человек
+
+«14 700 человек».
+
+См. комментарии к 43 стиху.
diff --git a/num/16/50.md b/num/16/50.md
new file mode 100644
index 00000000..80261f0d
--- /dev/null
+++ b/num/16/50.md
@@ -0,0 +1,9 @@
+# После того, как поражение прекратилось, Аарон вернулся к Моисею, к входу скинии собрания
+
+וַיָּ֤שָׁב אַהֲרֹן֙ אֶל־מֹשֶׁ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מֹועֵ֑ד וְהַמַּגֵּפָ֖ה נֶעֱצָֽרָה
+
+"И вернулся Аарон к Моисею к входу в скинию собрания когда было удержано истребление".
+
+מֹועֵ֑ד וְהַמַּגֵּפָ֖ה נֶעֱצָֽרָה: когда удержано было истребление.
+
+См. комментарии к 43 стиху.
diff --git a/num/16/intro.md b/num/16/intro.md
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index 00000000..8c04e777
--- /dev/null
+++ b/num/16/intro.md
@@ -0,0 +1,19 @@
+# Книга Числа
+
+# Глава 16
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Восстание и наказание
+
+Возмущение Корея, Дафана, Авирона, Авнана и 250 именитых мужей Израиля. – Наказание возмутившихся.
+
+Один левит и несколько человек из племени Рувима утверждали, что они так же хороши, как Моисей и Аарон, и они тоже могут приносить животных в жертву в скинии. Моисей велел им прийти в скинию и сжечь ладан для Господа. Однако Господь раскрыл землю, и она поглотила этих лидеров и их семьи. Он также послал огонь и уничтожил присоединившихся к этим лидерам 250 человек. Эти события показали, что только назначенные Господом левиты могут быть священниками. Кроме того, это научило людей, что восстание против помазанника Господа равносильно восстанию против самого Господа.
+
+## Ссылки:
+
+  * **[Числа 16:1 Примечание](./01.md)**
+
+**[](../17/intro.md)**
diff --git a/num/17/01.md b/num/17/01.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/17/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/17/02.md b/num/17/02.md
new file mode 100644
index 00000000..b9421299
--- /dev/null
+++ b/num/17/02.md
@@ -0,0 +1,9 @@
+# «Скажи сыновьям Израиля и возьми у них по жезлу от колена, двенадцать жезлов от всех их начальников по коленам, и имя каждого напиши на его жезле.
+
+דַּבֵּ֣ר׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כָּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטֹּ֑ות אִ֣ישׁ אֶת־שְׁמֹ֔ו תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ׃
+
+"Скажи сыновьям Израиля и возьми у них жезл колена дома отцов, от всех начальников их дома отцов их, два и десять жезлов их, каждого имя напиши на жезле его."
+
+לקח: брать; 2. забирать, завладевать, захватывать.
+
+מַטֶּה: жезл, палка, трость, копьё.
diff --git a/num/17/03.md b/num/17/03.md
new file mode 100644
index 00000000..06fef534
--- /dev/null
+++ b/num/17/03.md
@@ -0,0 +1,17 @@
+# Имя Аарона напиши на жезле Левия, так как один жезл от начальника их колена.
+
+וְאֵת֙ שֵׁ֣ם אַהֲרֹ֔ן תִּכְתֹּ֖ב עַל־מַטֵּ֣ה לֵוִ֑י כִּ֚י מַטֶּ֣ה אֶחָ֔ד לְרֹ֖אשׁ בֵּ֥ית אֲבֹותָֽם׃
+
+"И имя Аарона напиши на жезле Левия, потому что жезл один от начальника дома отцов их."
+
+כתב: писать, записывать, описывать; 2. начертить, гравировать.
+
+Итак, Господь повелел Моисею взять по жезлу от колена, от всех начальников и написать на жезлах имена тех, кому они принадлежат.
+
+# На жезле Левия
+
+Имя Левия здесь относится к колену Левия.
+
+# Один жезл от начальника их колена
+
+Здесь «их» относится к колену Левия.
diff --git a/num/17/04.md b/num/17/04.md
new file mode 100644
index 00000000..f3401a8f
--- /dev/null
+++ b/num/17/04.md
@@ -0,0 +1,9 @@
+# Положи их в скинию собрания перед ковчегом откровения, где Я вам являюсь.
+
+וְהִנַּחְתָּ֖ם בְּאֹ֣הֶל מֹועֵ֑ד לִפְנֵי֙ הָֽעֵד֔וּת אֲשֶׁ֛ר אִוָּעֵ֥ד לָכֶ֖ם שָֽׁמָּה׃
+
+"И ты положи их в скинию собрании перед (ковчегом) откровением, Я являюсь вам там."
+
+יעד: открываться, являться.
+
+И Аарону надо было написать свое имя – на жезле племени Левия. А затем все двенадцать жезлов были положены в скинии… пред ковчегом откровения (т. е. на самом святом месте), где Господь являлся Моисею.
diff --git a/num/17/05.md b/num/17/05.md
new file mode 100644
index 00000000..0de40921
--- /dev/null
+++ b/num/17/05.md
@@ -0,0 +1,21 @@
+# Кого Я изберу, того жезл расцветёт. Так Я успокою ропот сыновей Израиля, которым они ропщут на вас».
+
+וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁ֥ר אֶבְחַר־בֹּ֖ו מַטֵּ֣הוּ יִפְרָ֑ח וַהֲשִׁכֹּתִ֣י מֵֽעָלַ֗י אֶת־תְּלֻנֹּות֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֛ר הֵ֥ם מַלִּינִ֖ם עֲלֵיכֶֽם׃
+
+"И будет человек, которого Я изберу, жезл его расцветет; и Я успокою из-за ропота сыновей Израиля, которым они ропщут на вас."
+
+שכךְ: успокаивать, прекращать.
+
+תְללנּה: ропот, жалобы.
+
+לון: роптать, жаловаться, ворчать, сетовать.
+
+Бог сказал, что жезл, принадлежащий тому, кто избран Им на священство, расцветет, подобно дереву.
+
+# Кого Я изберу, того жезл расцветёт
+
+«На жезле человека, которого я выберу, начнут распускаться почки».
+
+# Так Я успокою ропот сыновей Израиля, которым они ропщут на вас
+
+Здесь «ропот» - это абстрактное существительное, которое можно перефразировать с помощью глагола. Альтернативный перевод: «Я сделаю так, чтобы израильский народ перестал жаловаться на вас».
diff --git a/num/17/06.md b/num/17/06.md
new file mode 100644
index 00000000..4124c8fc
--- /dev/null
+++ b/num/17/06.md
@@ -0,0 +1,13 @@
+# Моисей сказал это сыновьям Израиля, и все их начальники дали ему от каждого по жезлу, по их коленам — двенадцать жезлов, и жезл Аарона был среди них.
+
+וַיְדַבֵּ֨ר מֹשֶׁ֜ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וַיִּתְּנ֣וּ אֵלָ֣יו׀ כָּֽל־נְשִֽׂיאֵיהֶ֡ם מַטֶּה֩ לְנָשִׂ֨יא אֶחָ֜ד מַטֶּ֨ה לְנָשִׂ֤יא אֶחָד֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטֹּ֑ות וּמַטֵּ֥ה אַהֲרֹ֖ן בְּתֹ֥וךְ מַטֹּותָֽם׃
+
+"И сказал Моисей сыновьям Израиля, и они дали ему, все начальники их по жезлу, от начальника одного по жезлу, от начальников их каждого дома отцов их, два и десять жезлов, и жезл Аарона среди жезлов их."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+Моисей донес это всем сыновьям Израиля, чтобы никто не говорил, что он не знал об этом. Кроме того, все принесли свои жезлы, и Аарон среди них.
+
+# От каждого по жезлу, по их коленам
+
+Альтернативный перевод: «по жезлу от тех, кого Моисей выбрал из каждого колена».
diff --git a/num/17/07.md b/num/17/07.md
new file mode 100644
index 00000000..971ff2b4
--- /dev/null
+++ b/num/17/07.md
@@ -0,0 +1,9 @@
+# Моисей положил жезлы перед лицом Господа в скинии откровения.
+
+וַיַּנַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֹּ֖ת לִפְנֵ֣י יְהוָ֑ה בְּאֹ֖הֶל הָעֵדֻֽת׃
+
+"И положил Моисей жезлы перед Господом в скинии свидетельства (откровения)."
+
+עֵדוּת: свидетельство, напоминание, предупреждение.
+
+Моисей положил все жезлы перед Господом и стал ждать, что произойдет.
diff --git a/num/17/08.md b/num/17/08.md
new file mode 100644
index 00000000..779437b1
--- /dev/null
+++ b/num/17/08.md
@@ -0,0 +1,15 @@
+# На другой день вошли Моисей в скинию откровения, и вот, жезл Аарона, от дома Левия, расцвёл: пустил почки, дал цвет и принёс миндаль.
+
+וַיְהִ֣י מִֽמָּחֳרָ֗ת וַיָּבֹ֤א מֹשֶׁה֙ אֶל־אֹ֣הֶל הָעֵד֔וּת וְהִנֵּ֛ה פָּרַ֥ח מַטֵּֽה־אַהֲרֹ֖ן לְבֵ֣ית לֵוִ֑י וַיֹּ֤צֵֽא פֶ֨רַח֙ וַיָּ֣צֵֽץ צִ֔יץ וַיִּגְמֹ֖ל שְׁקֵדִֽים׃
+
+"И было на другой (следующей) день, и вошел Моисей в скинию свидетельства (откровения), и вот, расцвел жезл Аарона, от дома Левия, и выступили почки, и дал цвет (цветок), и дал миндаль."
+
+צוץ: процветать, цвести, прорастать, давать ростки.
+
+שָקֵד: миндаль, миндальное дерево или орех.
+
+На следующий день, войдя в скинию, Моисей увидел, что жезл Аарона не только расцвел, но и пустил почки, дал цвет и плоды миндаля.
+
+# И вот
+
+Фраза «и вот» показывает, что произошло нечто особенно важное. В вашем языке может быть похожее слово или фраза.
diff --git a/num/17/09.md b/num/17/09.md
new file mode 100644
index 00000000..6e023a42
--- /dev/null
+++ b/num/17/09.md
@@ -0,0 +1,9 @@
+# Моисей вынес все жезлы от лица Господа ко всем сыновьям Израиля. Они увидели это, и каждый взял свой жезл.
+
+וַיֹּצֵ֨א מֹשֶׁ֤ה אֶת־כָּל־הַמַּטֹּת֙ מִלִּפְנֵ֣י יְהוָ֔ה אֶֽל־כָּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּרְא֥וּ וַיִּקְח֖וּ אִ֥ישׁ מַטֵּֽהוּ׃
+
+"И вынес Моисей все жезлы от лица Бога ко всем сыновьям Израиля. И они увидели, и они взяли каждый жезл свой."
+
+וַיִּרְאוּ: и они увидели (ראה: видеть, смотреть, рассматривать, обозревать).
+
+Племенным вождям и народу, получившим это неопровержимое доказательство, ничего другого не оставалось, как молча согласиться с тем, что Господь действительно подтвердил полномочия Аарона.
diff --git a/num/17/10.md b/num/17/10.md
new file mode 100644
index 00000000..ad696e97
--- /dev/null
+++ b/num/17/10.md
@@ -0,0 +1,21 @@
+# Господь сказал Моисею: «Положи опять жезл Аарона перед ковчегом откровения на сохранение, как знак для непокорных, чтобы их ропот на Меня прекратился, и они не умирали».
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה הָשֵׁ֞ב אֶת־מַטֵּ֤ה אַהֲרֹן֙ לִפְנֵ֣י הָעֵד֔וּת לְמִשְׁמֶ֥רֶת לְאֹ֖ות לִבְנֵי־מֶ֑רִי וּתְכַ֧ל תְּלוּנֹּתָ֛ם מֵעָלַ֖י וְלֹ֥א יָמֻֽתוּ׃
+
+"И сказал Господь Моисей: положи жезл Аарона перед (ковчегом) свидетельства (откровения) на сохранение, в знамение для сыновей непокорных, и закончится ропот их на Меня, и они не умрут."
+
+כלה: совершаться, заканчиваться, кончаться.
+
+А для того, чтобы им не забыть о том, что узнали, Господь сказал, чтобы жезл Ааронов был оставлен пред ковчегом откровения… в знамение для непокорных (сравните 16:38).
+
+# Перед ковчегом откровения
+
+Фраза «ковчег откровения» относится к ящику, в котором находились скрижали или каменные плиты с написанными на них законами. Альтернативный перевод: «ковчег завета» или «ящик со скрижалями закона».
+
+# Чтобы их ропот на Меня прекратился
+
+Слово «ропот» - это абстрактное существительное, которое можно выразить в виде глагола. Альтернативный перевод: «чтобы они перестали жаловаться на Меня».
+
+# И они не умирали
+
+Это то, что случилось бы, если бы люди продолжали жаловаться. Бог хотел предотвратить это. Альтернативный перевод: «иначе они будут умирать, если не перестанут».
diff --git a/num/17/11.md b/num/17/11.md
new file mode 100644
index 00000000..72a1d19a
--- /dev/null
+++ b/num/17/11.md
@@ -0,0 +1,7 @@
+# Моисей сделал это. Как велел ему Господь, так он и сделал.
+
+וַיַּ֖עַשׂ מֹשֶׁ֑ה כַּאֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה אֹתֹ֖ו כֵּ֥ן עָשָֽׂה׃
+
+"И сделал Моисей, как повелел Господь ему, так он сделал."
+
+עשה: делать, производить, приготавливать, совершать, исполнять.
diff --git a/num/17/12.md b/num/17/12.md
new file mode 100644
index 00000000..d2f0d86d
--- /dev/null
+++ b/num/17/12.md
@@ -0,0 +1,15 @@
+# Сыновья Израиля сказали Моисею: «Мы умираем, погибаем, все погибаем!
+
+וַיֹּֽאמְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־מֹשֶׁ֖ה לֵאמֹ֑ר הֵ֥ן גָּוַ֛עְנוּ אָבַ֖דְנוּ כֻּלָּ֥נוּ אָבַֽדְנוּ׃
+
+"И они сказали, сыновья Израиля, Моисею: вот, мы умираем, мы погибаем, все мы погибаем!"
+
+גּוע: издыхать, испускать дух (скончаться, умирать); 2. погибать, лишаться жизни.
+
+אבד: погибать, гибнуть.
+
+Характерна преувеличенная реакция на происшедшее со стороны израильтян, которые решили, что жезл, лежащий перед ковчегом, будет отныне грозить смертью всякому, кто попытается хотя бы приблизиться к скинии.
+
+# Мы умираем, погибаем, все погибаем!
+
+Эти две фразы означают практически одно и то же, и используются вместе для акцента.
diff --git a/num/17/13.md b/num/17/13.md
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--- /dev/null
+++ b/num/17/13.md
@@ -0,0 +1,13 @@
+# Каждый приближающийся к скинии Господа, умирает: не придётся ли нам всем умереть?»
+
+כֹּ֣ל הַקָּרֵ֧ב׀ הַקָּרֵ֛ב אֶל־מִשְׁכַּ֥ן יְהוָ֖ה יָמ֑וּת הַאִ֥ם תַּ֖מְנוּ לִגְוֹֽעַ׃
+
+"Всякий приближающийся к скинии Господа, он умирает: или мы до конца умрем?" תמם: заканчивать, совершать, доводить до конца.
+
+קָרֵב: приближающийся, приступающий.
+
+גּוע: издыхать, испускать дух (скончаться, умирать); 2. погибать, лишаться жизни.
+
+Вопли народа в данной ситуации (ст. 12,13): «Вот, мы умираем, погибаем, все погибаем! Не придется ли всем нам умереть?» Эти слова можно рассматривать: (1) как язык ропщущего народа, протестующего против наказаний Божьих, которые они сами навлекли на себя своей гордостью и упрямством. Они говорят, как отчаявшиеся люди, словно Бог – жестокий Господин, который ищет выгоды от них и использует любую возможность, чтобы противостать им, и если в их поступках хоть что-то будет неправильно, если они хоть немного выйдут за определенные им границы, то погибнут, умрут.
+
+Они низменно намекнули, что Бог никогда не удовлетворится их гибелью и кровью, пока не уничтожит их всех и они погибнут смертью. Они похожи на серну в тенетах, исполнены гнева Господа (Ис 51:20), недовольны тем, что Бог слишком суров к ним и они вынуждены подчиниться, и покоряются лишь потому, что ничего не могут изменить. Отметьте: очень плохо раздражаться против Бога, когда нас преследуют трудности, тем самым мы добавляем себе еще больше трудностей. Если мы умрем и погибнем, то должны винить в этом самих себя, и вина за это ляжет на наши головы. (2) как язык раскаявшегося народа. Многие толкователи воспринимают эти слова как выражение их покорности: «Теперь мы видим, что воля Бога в том, чтобы мы соблюдали дистанцию, а если мы приблизимся больше дозволенного, то погибнем. Мы подчиняемся божественной воле в этом указании и не будем больше соперничать, чтобы не погибнуть». Они просят Моисея походатайствовать о них, чтобы они все не погибли.
diff --git a/num/17/intro.md b/num/17/intro.md
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+++ b/num/17/intro.md
@@ -0,0 +1,15 @@
+# Книга Числа
+
+# Глава 17
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Из какого колена должны были происходить Божьи служители?
+
+Бог сказал Моисею, что каждое колено должно принести один деревянный посох и оставить его на ночь в храме. На следующий день посох Аарона, представляющий колено Левия, расцвёл и произвёл спелые миндальные орехи. Это показало, что колено Левия было тем самым коленом, которое Господь избрал для священнического служения Ему.
+
+Коль скоро священнический авторитет Аарона был подвергнут сомнению (глава 16), Господь показал всему народу, что этот его авторитет – по-прежнему непререкаем, и все иные претенденты на него – исключаются.
+
+* * *
diff --git a/num/18/01.md b/num/18/01.md
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--- /dev/null
+++ b/num/18/01.md
@@ -0,0 +1,11 @@
+# Господь сказал Аарону: «Ты, твои сыновья и дом твоего отца понесут на себе грех за небрежность в святилище. Ты и твои сыновья с тобой понесёте на себе грех за ошибки в вашем священнослужении
+
+וַיֹּ֤אמֶר יְהוָה֙ אֶֽל־אַהֲרֹ֔ן אַתָּ֗ה וּבָנֶ֤יךָ וּבֵית־אָבִ֨יךָ֙ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֹ֣ן הַמִּקְדָּ֑שׁ וְאַתָּה֙ וּבָנֶ֣יךָ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֹ֥ן כְּהֻנַּתְכֶֽם
+
+"И сказал Господь Аарону: ты и сыновья твои и дом отца твоего за тебя понесут вину во святилище. Ты и сыновья твои после тебя понесут вину за священство ваше".
+
+כְלהנּה: священство, священническая должность.
+
+Вероятно, по причине бунта против священнических прерогатив Аарона, о котором только что было рассказано (главы 16-17), в этой главе напоминается об ответственности, возложенной на левитов, которая здесь трактуется более расширенно.
+
+Лишь на священниках и только на них лежала обязанность служить в скинии, по крайней мере, только они несли ответственность за возможные нарушения или проступки как против святилища, так и против своего священнического сана. В жестко сказанных об этом словах подразумевалось нечто большее, чем связанное с функцией заступничества, осуществлявшейся священниками; в них подразумевались и возможные согрешения самих священников и левитов при обслуживании священных Божиих предметов. Ведь в работу священников входило благоговейное обращение с упомянутыми предметами в скинии и исполнение ритуалов, предписанных свыше бесконечно святым Богом.
diff --git a/num/18/02.md b/num/18/02.md
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--- /dev/null
+++ b/num/18/02.md
@@ -0,0 +1,7 @@
+# Возьми себе своих братьев из колена Левия, из племени твоего отца, пусть они будут с тобой и служат тебе, а ты и твои сыновья будете служить в скинии откровения
+
+גַ֣ם אֶת־אַחֶיךָ֩ מַטֵּ֨ה לֵוִ֜י שֵׁ֤בֶט אָבִ֨יךָ֙ הַקְרֵ֣ב אִתָּ֔ךְ וְיִלָּו֥וּ עָלֶ֖יךָ וִֽישָׁרְת֑וּךָ וְאַתָּה֙ וּבָנֶ֣יךָ אִתָּ֔ךְ לִפְנֵ֖י אֹ֥הֶל הָעֵדֻֽת׃
+
+"Также братьев твоих из колена твоего, Левиина, из колена отца твоего, приведи, чтобы они были с тобой и служили тебе и сыновьям твоим, перед входом в скинию собрания (откровения)".
+
+Хотя большая часть левитов священниками не являлась и, значит, пользоваться соответствующими привилегиями не могла, исполнение некоторых функций им, как помощникам священников, было разрешено. Собственно, круг их обязанностей был довольно широк, и исключалось для них только прикосновение к предметам Святого-святых и к большому жертвеннику для всесожжений. В случае нарушения левитом этого запрета погибли бы оба: и священник, и он сам (стих 3); недостаточное чувство ответственности у священников навлекло бы Божий гнев и на народ (стих 5). За вычетом упомянутого левиты могли производить различные работы в скинии. Тяжелая нагрузка была возложена на священников, но Бог дал им – как дар – левитов (сравните 3:9), чтобы помогали им всеми доступными способами, соблюдая, однако, всю ту специфику, о которой говорилось выше.
diff --git a/num/18/03.md b/num/18/03.md
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--- /dev/null
+++ b/num/18/03.md
@@ -0,0 +1,15 @@
+# Пусть с тобой они исполняют служение во всей скинии, только чтобы не приближались к вещам святилища и к жертвеннику — чтобы и вам, и им не умереть
+
+וְשָֽׁמְרוּ֙ מִֽשְׁמַרְתְּךָ֔ וּמִשְׁמֶ֖רֶת כָּל־הָאֹ֑הֶל אַךְ֩ אֶל־כְּלֵ֨י הַקֹּ֤דֶשׁ וְאֶל־הַמִּזְבֵּ֨חַ֙ לֹ֣א יִקְרָ֔בוּ וְלֹֽא־יָמֻ֥תוּ גַם־הֵ֖ם גַּם־אַתֶּֽם
+
+"Несут служение (службу) твою и службу во всей скинии, только к сосудам (предметам) святилища и жертвенника путь не приближаются, что им не умереть, как и вам".
+
+שָֽׁמְרוּ֙ מִֽשְׁמַרְתְּךָ֔ : несут службу твою.
+
+# Пусть с тобой они исполняют служение
+
+Местоимение «они» относится к колену Левия; местоимение «с тобой» используется в единственном числе и относится к Аарону.
+
+# Чтобы и вам, и им не умереть
+
+Здесь местоимение «им» относится к любому человеку из колена Левия, который «приближается к чему-либо в святилище»; местоимение «вам» употребляется во множественном числе и относится как к Аарону, так и к остальным левитам, несущим служение на утвержденных позициях.
diff --git a/num/18/04.md b/num/18/04.md
new file mode 100644
index 00000000..56f589d2
--- /dev/null
+++ b/num/18/04.md
@@ -0,0 +1,17 @@
+# Пусть они будут с тобой и исполняют служение в скинии собрания и все работы в скинии, а посторонний не должен к вам приближаться
+
+וְנִלְו֣וּ עָלֶ֔יךָ וְשָֽׁמְר֗וּ אֶת־מִשְׁמֶ֨רֶת֙ אֹ֣הֶל מֹועֵ֔ד לְכֹ֖ל עֲבֹדַ֣ת הָאֹ֑הֶל וְזָ֖ר לֹא־יִקְרַ֥ב אֲלֵיכֶֽם
+
+"Они будут сопровождать тебя и выполнять (несут) свою службу в скинии собрания, и всякую работу в скинии, а чужой (посторонний) не приближается к вам".
+
+לוה: сопровождать.
+
+זור: (причастие): посторонний, чужой, чуждый.
+
+# Пусть они будут с тобой
+
+Местоимение «они» относится к колену Левия; местоимение «с тобой» используется в единственном числе и относится к Аарону.
+
+# Посторонний не должен к вам приближаться
+
+Здесь местоимение «вам» используется во множественном числе и относится как к Аарону, так и к остальным левитам.
diff --git a/num/18/05.md b/num/18/05.md
new file mode 100644
index 00000000..3047ff8b
--- /dev/null
+++ b/num/18/05.md
@@ -0,0 +1,17 @@
+# Исполняйте так служение во святилище и при жертвеннике, чтобы не было впредь гнева на сыновей Израиля
+
+וּשְׁמַרְתֶּ֗ם אֵ֚ת מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וְאֵ֖ת מִשְׁמֶ֣רֶת הַמִּזְבֵּ֑חַ וְלֹֽא־יִהְיֶ֥ה עֹ֛וד קֶ֖צֶף עַל־בְּנֵ֥י יִשְׂרָאֵֽל
+
+"Несите так служение во святилище и служение при жертвеннике, чтобы было потом гнева на сыновей Израиля".
+
+קֶצֶף: гнев, ярость, негодование.
+
+וְלֹֽא־יִהְיֶ֥ה עֹ֛וד קֶ֖צֶף: не было чтобы потом гнева (негодования).
+
+# Исполняйте так служение
+
+Это обращение относится как к Аарону, так и к остальным левитам.
+
+# Чтобы не было впредь гнева на сыновьях Израиля
+
+Альтернативный перевод: «чтобы Я больше не злился на народ Израиля» или 2) это говорит о Божьем наказании в результате Его гнева. Альтернативный перевод: «чтобы Я больше не наказывал народ Израиля».
diff --git a/num/18/06.md b/num/18/06.md
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index 00000000..8903a904
--- /dev/null
+++ b/num/18/06.md
@@ -0,0 +1,13 @@
+# Я взял ваших братьев левитов из сыновей Израиля и дал их вам в дар Господу для служения при скинии собрания
+
+אֲנִ֗י הִנֵּ֤ה לָקַ֨חְתִּי֙ אֶת־אֲחֵיכֶ֣ם הַלְוִיִּ֔ם מִתֹּ֖וךְ בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֶ֞ם מַתָּנָ֤ה נְתֻנִים֙ לַֽיהוָ֔ה לַעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֥הֶל מֹועֵֽד
+
+"Вот, Я взял братьев ваших Левитов из среды сыновей Израиля, как дар (жертву без крови) от вас посвященный Господу, для того, чтобы нести служение в скинии собрания".
+
+# Дал их вам в дар
+
+Здесь Господь назначает левитов в помощь Аарону, как подарок Аарону от Господа. Альтернативный перевод: «Они как подарок для тебя».
+
+# Я взял
+
+Здесь «взять» означает отделение людей на служение Богу. Альтернативный перевод: «Я отделил их для Себя» или «Я их выделил для Себя».
diff --git a/num/18/07.md b/num/18/07.md
new file mode 100644
index 00000000..901ecbb7
--- /dev/null
+++ b/num/18/07.md
@@ -0,0 +1,31 @@
+# Ты и твои сыновья с тобой, соблюдайте ваше священство во всём, что принадлежит жертвеннику и что внутри за завесой, и служите. Я даю вам в дар служение священства, а если к этому приступит кто-то посторонний, пусть тот будет убит»
+
+וְאַתָּ֣ה וּבָנֶ֣יךָ אִ֠תְּךָ תִּשְׁמְר֨וּ אֶת־כְּהֻנַּתְכֶ֜ם לְכָל־דְּבַ֧ר הַמִּזְבֵּ֛חַ וּלְמִבֵּ֥ית לַפָּרֹ֖כֶת וַעֲבַדְתֶּ֑ם עֲבֹדַ֣ת מַתָּנָ֗ה אֶתֵּן֙ אֶת־כְּהֻנַּתְכֶ֔ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת
+
+"Ты и сыновья твои с тобой, соблюдайте священство ваше во всех делах при жертвеннике, и за завесой в скинии несите службу. Я даю вам даром священства, если какой посторонний приблизится, будет умерщвлен".
+
+פָרכֶת: завеса (в скинии, разделяющая Святое и Святое святых).
+
+מַתָנה: дар, подарок.
+
+# Ты и твои сыновья с тобой
+
+Здесь местоимения «ты» и «твои» используются в единственном числе и относятся к Аарону. Другие случаи использования местоимений «вы» и «ваш» во множественном числе относятся к Аарону и его сыновьям.
+
+# Соблюдайте ваше священство
+
+То есть: «выполняйте работу священников хорошо».
+
+# Что внутри за завесой
+
+Альтернативный перевод: «что в комнате за завесой, то есть в Святом Святых».
+
+# А если к этому приступит кто-то посторонний, пусть тот будет умерщвлен
+
+Альтернативный перевод: «любой посторонний, который приблизится, должен умереть» или «вы должны убить любого постороннего, который приблизится к этому».
+
+# Приступит кто-то
+
+Альтернативный перевод: «если кто-то приблизится к священным предметам»...
+
+Священники и левиты обязывались быть благоговейными и аккуратными исполнителями своих обязанностей. Ни рядовой израильтянин не имел права вторгаться в область служения левита, ни рядовой левит – в область служения священника, под страхом смерти.
diff --git a/num/18/08.md b/num/18/08.md
new file mode 100644
index 00000000..ec37a771
--- /dev/null
+++ b/num/18/08.md
@@ -0,0 +1,21 @@
+# Господь сказал Аарону: «Я поручаю тебе наблюдать за приношениями Мне. От всего, что посвящают сыновья Израиля, Я вечным уставом даю тебе и твоим сыновьям ради вашего священства
+
+וַיְדַבֵּ֣ר יְהוָה֮ אֶֽל־אַהֲרֹן֒ וַאֲנִי֙ הִנֵּ֣ה נָתַ֣תִּֽי לְךָ֔ אֶת־מִשְׁמֶ֖רֶת תְּרוּמֹתָ֑י לְכָל־קָדְשֵׁ֣י בְנֵֽי־יִ֠שְׂרָאֵל לְךָ֙ נְתַתִּ֧ים לְמָשְׁחָ֛ה וּלְבָנֶ֖יךָ לְחָק־עֹולָֽם
+
+"И сказал Господь (Яхве) Аарону: Я вот даю тебе следить за приношениями Мне и всеми святынями. Сыновья Израиля пусть дают тебе часть. Сыновьям твоим это устав вечный".
+
+לְחָק־עֹולָֽם: устав вечный.
+
+# За приношениями Мне
+
+Здесь "приношения Мне" означает давать или предлагать что-то Богу. Альтернативный перевод: «пожертвования, которые люди приносят Мне».
+
+# Я вечным уставом даю это тебе
+
+Бог говорит об этом как о свершившемся факте, потому что это решение Он уже принял. Альтернативный перевод: «Я даю эти приношения вам».
+
+# Ради вашего священства
+
+За их службу Господу священники и левиты получали от Него часть тех приношений, которые люди, приходившие поклониться Богу, предлагали Ему. А именно: священникам и левитам доставались все те части жертвы, которые не сжигались на жертвеннике; считалось, что Богу принадлежит то, что становится пищей огня.
+
+Для Господа, при принесении жертв, чаще всего сжигались жир и внутренние органы, такие, как почки и печень (например, Лев. 3). Поскольку жертвы, перечисленные а стихе 9, были самыми священными, есть их могли только священники и мужчины, составлявшие их семьи (сравните Лев. 6:18,29; 7:6). А всем остальным (включая женщин) членам их семей можно было есть от жертв возношения (или «потрясания»); Чис. 18:11 и сравните со стихом 8. Это были так называемые мирные жертвы (сравните Лев. 7:11-18).
diff --git a/num/18/09.md b/num/18/09.md
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+++ b/num/18/09.md
@@ -0,0 +1,19 @@
+# Вот что из сжигаемого принадлежит тебе из великих святынь: каждое их хлебное приношение, каждая их жертва за грех, каждая их жертва повинности и то, что они принесут Мне, — это великая святыня тебе и твоим сыновьям
+
+זֶֽה־יִהְיֶ֥ה לְךָ֛ מִקֹּ֥דֶשׁ הַקֳּדָשִׁ֖ים מִן־הָאֵ֑שׁ כָּל־קָ֠רְבָּנָם לְֽכָל־מִנְחָתָ֞ם וּלְכָל־חַטָּאתָ֗ם וּלְכָל־אֲשָׁמָם֙ אֲשֶׁ֣ר יָשִׁ֣יבוּ לִ֔י קֹ֣דֶשׁ קָֽדָשִׁ֥ים לְךָ֛ ה֖וּא וּלְבָנֶֽיךָ
+
+"Что будет твоим из святынь святых, из сжигаемого и всякого приношения, из всякой жертвы за грех, из всякой жертвы повинности, которую они возвращают Мне, это святое святых для тебя, и для сыновей твоих".
+
+מִקֹּ֥דֶשׁ הַקֳּדָשִׁ֖ים: Из святых святынь - из самых сильных святынь - двойное усиление мысли.
+
+קָרְבָן: приношение, дар.
+
+חַטָּאָה: грех; 2. жертва за грех. אָשָם: жертва повинности, жертва умилостивления.
+
+קֹ֣דֶשׁ קָֽדָשִׁ֥ים לְךָ֛: святое святых для тебя - двойное усиление с целью показать исключительную святость.
+
+# Вот что из сжигаемого
+
+Альтернативный перевод: «то, что не полностью сжигается на алтаре, то есть не жертва всесожжения».
+
+См. комментарии к 8 стиху.
diff --git a/num/18/10.md b/num/18/10.md
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+++ b/num/18/10.md
@@ -0,0 +1,7 @@
+# Ешьте это на святейшем месте. И все мужского пола могут есть. Пусть это будет для тебя святыней
+
+בְּקֹ֥דֶשׁ הַקֳּדָשִׁ֖ים תֹּאכֲלֶ֑נּוּ כָּל־זָכָר֙ יֹאכַ֣ל אֹתֹ֔ו קֹ֖דֶשׁ יִֽהְיֶה־לָּֽךְ
+
+"На святом святых ешьте. Все лица мужского пола могут есть. Для тебя святым пусть будет это".
+
+См. комментарии к 8 стиху.
diff --git a/num/18/11.md b/num/18/11.md
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+++ b/num/18/11.md
@@ -0,0 +1,9 @@
+# Вот что из приношений их даров для тебя: все приношения сыновей Израиля Я вечным уставом даю тебе и вместе тобой твоим сыновьям и твоим дочерям. Каждый чистый в твоём доме может это есть
+
+וְזֶה־לְּךָ֞ תְּרוּמַ֣ת מַתָּנָ֗ם לְכָל־תְּנוּפֹת֮ בְּנֵ֣י יִשְׂרָאֵל֒ לְךָ֣ נְתַתִּ֗ים וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עֹולָ֑ם כָּל־טָהֹ֥ור בְּבֵיתְךָ֖ יֹאכַ֥ל אֹתֹֽו
+
+"Вот что тебе из приношений и даров и всякого дара потрясания сыновей Израиля. Я дал это тебе и сыновьям твоим и дочерям твоим с тобою в завет вечный. Всякий чистый в доме твоем может это есть. תְנוּפָה: потрясение, колебание.
+
+כָּל־טָהֹ֥ור בְּבֵיתְךָ֖ יֹאכַ֥ל אֹתֹֽו: всякий ритуально чистый в доме твоём может это есть".
+
+См. комментарии к 8 стиху.
diff --git a/num/18/12.md b/num/18/12.md
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index 00000000..da045072
--- /dev/null
+++ b/num/18/12.md
@@ -0,0 +1,19 @@
+# Всё лучшее из елея и всё лучшее из винограда и хлеба, их начатки, которые они дают Господу, Я отдаю тебе
+
+כֹּ֚ל חֵ֣לֶב יִצְהָ֔ר וְכָל־חֵ֖לֶב תִּירֹ֣ושׁ וְדָגָ֑ן רֵאשִׁיתָ֛ם אֲשֶׁר־יִתְּנ֥וּ לַֽיהוָ֖ה לְךָ֥ נְתַתִּֽים
+
+"Всё лучшее (весь тук) из елея и все лучшее из виноградного вина молодого и зерна начатки, которые они отдают Господу, я отдаю тебе".
+
+חֵלֶב: тук, жир; перен. лучший.
+
+יצְהָר: елей, масло маслины. תִירוֹש: молодое вино, виноградный сок.
+
+דָגן: зерно.
+
+# Их начатки
+
+Это относится к первому из лучших масел, вина и зерна, которые они собирают. Помимо всего прочего, в распоряжение священников и их семей поступали все первые плоды урожая приносившиеся Израилем в жертву, включая оливковое масло, вино и хлеб (стих 12). Хотя эти первые плоды приносились Господу (сравните Втор. 26:1-11), на жертвеннике они не сжигались, но становились достоянием священников. То же было и со всем, что посвящалось Господу (заклятым). (сравните Лев. 27:1-33.) Далее речь идет о первенцах людей и животных.
+
+Перворожденные людей и нечистых животных подлежали выкупу за пять сиклей серебра (примерно две унции его). Именно столько платил жертвователь священнику, вместо того, чтобы действительно принести в жертву перворожденного (сравните Чис. 3:44-51). Что же до первенцев чистых животных (волов, овец и коз), то их следовало приносить Господу и закалать в жертву Ему.
+
+Мясо их, однако, не сжигалось на жертвеннике, как при обычных жертвоприношениях, но отдавалось священникам. Все это обеспечение священников от святых приношений являлось знаком того, что Бог благословлял их по Завету. Их доля была объявлена уставом вечным. Завет соли – метафора, тоже подтверждающая долговременность данного постановления. Как соль сохраняет надолго свою крепость, так и Завет, заключенный с Господом, никогда не утратит силы своей (сравните 2Пар. 13:5). Кстати, солью посыпали хлеб приношения (Лев. 2:13), тоже, может быть, в знак прочности взаимоотношений, скрепленных Заветом.
diff --git a/num/18/13.md b/num/18/13.md
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--- /dev/null
+++ b/num/18/13.md
@@ -0,0 +1,11 @@
+# Все первые плоды земли, которые они принесут Господу, пусть будут твоими. Каждый чистый в твоём доме может это есть
+
+בִּכּוּרֵ֞י כָּל־אֲשֶׁ֧ר בְּאַרְצָ֛ם אֲשֶׁר־יָבִ֥יאוּ לַיהוָ֖ה לְךָ֣ יִהְיֶ֑ה כָּל־טָהֹ֥ור בְּבֵיתְךָ֖ יֹאכֲלֶֽנּוּ
+
+"Первые плоды, которые приносит земля, которые приносят Господу, твоими будут. Всякий ритуально чистый в доме твоём может это есть".
+
+# Каждый ритуально чистый в твоём доме
+
+О приемлемости для Бога или о готовности предстать перед Богом говорится о ритуальной чистоте. Альтернативный перевод: «Все в твоей семье, которые готовы ритуально чистыми предстать передо Мной».
+
+Имеются в виду определенные законом части жертв, приношения начатков и дары в скинию, – поступающие в пользу священников. Приношения начатков, благоговейные дары в скинию, грудь и плечо мирных жертв могли быть употребляемы в пищу всеми (чистыми) членами священнического семейства, включая сюда и рабов; остальное же, как «великую святыню», вкушали только мужчины священнического рода.
diff --git a/num/18/14.md b/num/18/14.md
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--- /dev/null
+++ b/num/18/14.md
@@ -0,0 +1,9 @@
+# Всё заклятое в израильской земле пусть будет твоим
+
+כָּל־חֵ֥רֶם בְּיִשְׂרָאֵ֖ל לְךָ֥ יִהְיֶֽה
+
+"Всё заклятое в Израиле твоим будет".
+
+חֵרֶם: заклятие, заклятое.
+
+Заклятое не могло сделаться ничьею частною собственностью; оно поступало в собственность Бога и затем скинии (Лев.27.26). Заклятые евеяне сделаны были дровосеками и водоносами «при жертвеннике Господнем» (Нав 9.27).
diff --git a/num/18/15.md b/num/18/15.md
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index 00000000..dd0a3f00
--- /dev/null
+++ b/num/18/15.md
@@ -0,0 +1,23 @@
+# Всё первородное у каждой плоти, которую приносят Господу, от людей и до скота, будет твоим. Только первенец из людей должен быть выкуплен, и первородное из нечистого скота нужно выкупать
+
+כָּל־פֶּ֣טֶר רֶ֠חֶם לְֽכָל־בָּשָׂ֞ר אֲשֶׁר־יַקְרִ֧יבוּ לַֽיהוָ֛ה בָּאָדָ֥ם וּבַבְּהֵמָ֖ה יִֽהְיֶה־לָּ֑ךְ אַ֣ךְ׀ פָּדֹ֣ה תִפְדֶּ֗ה אֵ֚ת בְּכֹ֣ור הָֽאָדָ֔ם וְאֵ֛ת בְּכֹֽור־הַבְּהֵמָ֥ה הַטְּמֵאָ֖ה תִּפְדֶּֽה
+
+"Всё первородное из всякой плоти, которое приносят Господу, от человека и скота будет твоим. Только необходимо выкупать первенца из людей. И первородное из скота нечистого надо выкупать".
+
+פדה: искупать, выкупать, избавлять.
+
+פָּדֹ֣ה תִפְדֶּ֗ה: платить выкуп.
+
+טָמֵא: нечистый, осквернившийся, осквернённый.
+
+# Всё первородное у каждой плоти
+
+Альтернативный перевод: «Каждый первенец мужского пола».
+
+# У каждой плоти
+
+Идиома «у каждой плоти» означает у всего, что рождает на земле, у каждого живого существа.
+
+# Только первенец из людей должен быть выкуплен
+
+Люди же, вместо того, чтобы приносить в жертву своих первенцев, должны были платить священникам за своих сыновей и выкупать их.
diff --git a/num/18/16.md b/num/18/16.md
new file mode 100644
index 00000000..c5f92f65
--- /dev/null
+++ b/num/18/16.md
@@ -0,0 +1,23 @@
+# Выкуп за них такой: начиная от одного месяца, по твоей оценке, бери выкуп пять шекелей серебра, по священному шекелю, который в двадцать гер
+
+וּפְדוּיָו֙ מִבֶּן־חֹ֣דֶשׁ תִּפְדֶּ֔ה בְּעֶ֨רְכְּךָ֔ כֶּ֛סֶף חֲמֵ֥שֶׁת שְׁקָלִ֖ים בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה הֽוּא
+
+"И выкупают (пусть) начиная с (первого) месяца, выкуп по твоей оценке серебром, пять шекелей, шекелей священных, он двадцать гер".
+
+גּרָה: гер (наименьшая мера веса равная 1/20 сикля / шекель).
+
+# Выкуп за них такой: начиная от месяца
+
+Альтернативный перевод: «Люди должны выкупать их, начиная с того,  когда им исполнится один месяц».
+
+# Выкуп за них такой
+
+Скорее всего, это относится к выкупу только первородных сыновей, а не первородных животных
+
+# Пять шекелей
+
+Альтернативный перевод: «пять серебряных монет ... каждая из которых равна десяти граммам» или «пятьдесят грамм серебра, принимая во внимание стандартный вес, используемый в святилище». Шекель - это единица веса. Альтернативный перевод: «пять шекелей серебра».
+
+# По священному шекелю
+
+В то время были шекели разного веса. Священный шекель - это тот, который люди должны были использовать в святилище. Он весил двадцать гер, что составляло около 11 граммов.
diff --git a/num/18/17.md b/num/18/17.md
new file mode 100644
index 00000000..0b28bbff
--- /dev/null
+++ b/num/18/17.md
@@ -0,0 +1,17 @@
+# Но за первородное из быков, овец и коз не бери выкупа — они святыня. Их кровью обрызгивай жертвенник, а жир сжигай в жертву, как приятное благоухание Господу
+
+אַ֣ךְ בְּֽכֹור־שֹׁ֡ור אֹֽו־בְכֹ֨ור כֶּ֜שֶׂב אֹֽו־בְכֹ֥ור עֵ֛ז לֹ֥א תִפְדֶּ֖ה קֹ֣דֶשׁ הֵ֑ם אֶת־דָּמָ֞ם תִּזְרֹ֤ק עַל־הַמִּזְבֵּ֨חַ֙ וְאֶת־חֶלְבָּ֣ם תַּקְטִ֔יר אִשֶּׁ֛ה לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהוָֽה
+
+"За первородное волов (быков) или первородное овец, и первородное коз, не бери выкуп. Святыня они. Кровью их окропляй жертвенник, а тук сжигай как благовоние, приятное Господу".
+
+# Их кровью окропи жертвенник
+
+Альтернативный перевод: «Вы должны окропить жертвенник их кровью».
+
+# Сжигай в жертву
+
+Альтернативный перевод: «сжигай на огне» или «сжигай огнём на алтаре».
+
+# Как приятное благоухание Господу
+
+Удовольствие Господа от аромата олицетворяет Его удовлетворение от человека, который сжигает эту жертву. Альтернативный перевод: «и Господь будет доволен тобой».
diff --git a/num/18/18.md b/num/18/18.md
new file mode 100644
index 00000000..4954c553
--- /dev/null
+++ b/num/18/18.md
@@ -0,0 +1,11 @@
+# А их мясо принадлежит тебе. Тебе так же принадлежат грудина жертвы приношения и правое бедро
+
+וּבְשָׂרָ֖ם יִהְיֶה־לָּ֑ךְ כַּחֲזֵ֧ה הַתְּנוּפָ֛ה וּכְשֹׁ֥וק הַיָּמִ֖ין לְךָ֥ יִהְיֶֽה
+
+"И мясо их будет твоим, грудинка потрясания, и бедро правое твои будут". חָזה: грудь, грудинка.
+
+# Грудина жертвы приношения и правое бедро
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «грудина и правое бедро, которое вы приносите Мне в жертву».
+
+Ср. Исх 13.2:12-16, 34.20. Перворожденное от чистого скота принималось натурой. Перворожденный от людей заменялся выкупом. Перворожденное от нечистых животных или выкупалось, или заменялось чистым животным, или же продавалось, с обращением вырученного в скинию (Лев.27.27).
diff --git a/num/18/19.md b/num/18/19.md
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--- /dev/null
+++ b/num/18/19.md
@@ -0,0 +1,15 @@
+# Все приносимые святыни, которые сыновья Израиля жертвуют Господу, вечным уставом отдаю тебе и вместе с тобой твоим сыновьям и твоим дочерям. Это вечный завет соли перед Господом, данный тебе и твоему потомству
+
+כֹּ֣ל׀ תְּרוּמֹ֣ת הַקֳּדָשִׁ֗ים אֲשֶׁ֨ר יָרִ֥ימוּ בְנֵֽי־יִשְׂרָאֵל֮ לַֽיהוָה֒ נָתַ֣תִּֽי לְךָ֗ וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עֹולָ֑ם בְּרִית֩ מֶ֨לַח עֹולָ֥ם הִוא֙ לִפְנֵ֣י יְהוָ֔ה לְךָ֖ וּלְזַרְעֲךָ֥ אִתָּֽךְ׃
+
+"Все приношения святые, которые жертвуют сыны Израиля Господу даю тебе и сыновьям твоим и дочерям твоим с тобою в устав вечный. Это завет соли вечный пред Господом для тебя".
+
+עֹולָ֑ם בְּרִית֩ מֶ֨לַח: вечный завет соли.
+
+# Все приносимые святыни
+
+Альтернативный перевод: «Это доля, которую вы будете получать постоянно».
+
+# Вечный завет соли
+
+«Завет, заключенный с солью». Соль представляла собой постоянство и использовалась в приношениях и заветных блюдах. Альтернативный перевод: «постоянный завет» или «вечный завет».
diff --git a/num/18/20.md b/num/18/20.md
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+++ b/num/18/20.md
@@ -0,0 +1,17 @@
+# Господь сказал Аарону: «В их земле не будешь иметь владения, и у тебя не будет части среди них. Я — твоя часть и твоё достояние среди сыновей Израиля
+
+אמֶר יְהוָ֜ה אֶֽל־אַהֲרֹ֗ן בְּאַרְצָם֙ לֹ֣א תִנְחָ֔ל וְחֵ֕לֶק לֹא־יִהְיֶ֥ה לְךָ֖ בְּתֹוכָ֑ם אֲנִ֤י חֶלְקְךָ֙ וְנַחֲלָ֣תְךָ֔ בְּתֹ֖וךְ בְּנֵ֥י יִשְׂרָאֵֽל
+
+"И сказал Господь Аарону: в земле их не наследия и доли тебе не будет среди них (сыновей Израиля). Я доля и наследие твоё среди сыновей Израиля".
+
+# В их земле не будешь иметь владения
+
+Альтернативный перевод: «Ты не будешь владеть какой-либо землёй среди своего народа» или «Ты не получишь никакой земли из принадлежащей другим израильтянам».
+
+# Я — твоя часть и твоё достояние
+
+Бог говорит о великой чести, которую будут иметь Аарон и его потомки, служа ему как священники, как будто они получат самого Господа в наследство. Альтернативный перевод: «Вместо этого у вас буду Я» или «Вместо этого вы будете служить Мне, и Я буду обеспечивать вас за ваше служение».
+
+Обращаясь к другому аспекту священнического и левитского служения, Господь сказал Аарону, что, хотя священники и левиты не имеют своих земельных наделов, у них будет нечто большее – Сам Господь. Это означало, что левиты будут получать десятины от народа – за службу, которую они несут в скинии, и эти-то десятины будут источником их существования.
+
+Поскольку израильтяне, в массе своей, не могли приближаться к скинии, их представляли в скинии левиты. Колено Левия не получило того земельного надела, какой сделался достоянием других колен. Материально благосостояние священников и левита поставлено в самую тесную связь с интенсивностью религиозного настроения еврейского народа. Поэтому, наряду с нравственными, священники и левиты имели и материальные побуждение заботиться о поддержании религиозной жизни Израиля на требуемой законом высоте.
diff --git a/num/18/21.md b/num/18/21.md
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--- /dev/null
+++ b/num/18/21.md
@@ -0,0 +1,13 @@
+# А сыновьям Левия Я даю в наследие десятину из всего, что у Израиля, — за их служение, за то, что они служат в скинии собрания
+
+וְלִבְנֵ֣י לֵוִ֔י הִנֵּ֥ה נָתַ֛תִּי כָּל־מַֽעֲשֵׂ֥ר בְּיִשְׂרָאֵ֖ל לְנַחֲלָ֑ה חֵ֤לֶף עֲבֹֽדָתָם֙ אֲשֶׁר־הֵ֣ם עֹֽבְדִ֔ים אֶת־עֲבֹדַ֖ת אֹ֥הֶל מֹועֵֽד׃
+
+"И сыновьям Левия даю от всего десятую часть у сыновей Израиля, в наследие, за их службу, которой они служат и за их служение в скинии собрания".
+
+נחֲלָה: наследство, удел, владение, достояние. חֵלֶף: за, вместо.
+
+# В наследие
+
+Бог говорит о том, что получит Аарон и его потомки, как будто они унаследуют это. Альтернативный перевод: «как их доля от того, что я даю всему Израилю».
+
+Наряду с частями жертв и приношениями, в пользу сынов Левия поступала десятая часть (десятина) всего того, что члены других колен получали при своих земельных участках. Принимая во внимание то обстоятельство, что при теократическом режиме в еврейской общине церковные повинности были в то же время и государственными, мы найдем, что выше отмеченный комплект материальных повинностей Израиля на нужды его церковной и государственной организации не может быть назван непосильным.
diff --git a/num/18/22.md b/num/18/22.md
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--- /dev/null
+++ b/num/18/22.md
@@ -0,0 +1,7 @@
+# Сыновья Израиля не должны впредь приближаться к скинии собрания, чтобы не понести грех и не умереть
+
+וְלֹא־יִקְרְב֥וּ עֹ֛וד בְּנֵ֥י יִשְׂרָאֵ֖ל אֶל־אֹ֣הֶל מֹועֵ֑ד לָשֵׂ֥את חֵ֖טְא לָמֽוּת׃
+
+"Не должны снова (больше) приближаться сыны Израиля к скинии собрания, для того, чтобы не понести грех и не умереть".
+
+С этого момента все делится на "клир и мир", что означает, что в служении Господу могли участвовать только избранные Им служители.
diff --git a/num/18/23.md b/num/18/23.md
new file mode 100644
index 00000000..b588026c
--- /dev/null
+++ b/num/18/23.md
@@ -0,0 +1,11 @@
+# Пусть левиты исполняют служения в скинии собрания и несут на себе их грех. Это вечный устав вашим родам. Они не получат владение среди сыновей Израиля
+
+עָבַ֨ד הַלֵּוִ֜י ה֗וּא אֶת־עֲבֹדַת֙ אֹ֣הֶל מֹועֵ֔ד וְהֵ֖ם יִשְׂא֣וּ עֲוֹנָ֑ם חֻקַּ֤ת עֹולָם֙ לְדֹרֹ֣תֵיכֶ֔ם וּבְתֹוךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א יִנְחֲל֖וּ נַחֲלָֽה
+
+"И будут служить Левиты в скинии собрания и они понесут вину их. Это устав вечный в поколения ваши. В среде сыновей Израиля не будет наследия им".
+
+לֹ֥א יִנְחֲל֖וּ נַחֲלָֽה: не будут наследовать наследие.
+
+# Они не получат владение среди сыновей Израиля
+
+Бог говорит о земле, которой будут владеть другие колена Израиля. Левиты же не получат свою часть земли среди сыновей Израиля. Альтернативный перевод: «они не получат землю, как другие колена Израиля».
diff --git a/num/18/24.md b/num/18/24.md
new file mode 100644
index 00000000..f70a8f25
--- /dev/null
+++ b/num/18/24.md
@@ -0,0 +1,3 @@
+# Так как десятину сыновей Израиля, которую они приносят в приношение Господу, Я отдаю в наследие левитам, поэтому Я им и сказал: "Они не получат владение среди сыновей Израиля"
+
+См. комментарии к стиху 21.
diff --git a/num/18/25.md b/num/18/25.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/18/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/18/26.md b/num/18/26.md
new file mode 100644
index 00000000..e7ca7419
--- /dev/null
+++ b/num/18/26.md
@@ -0,0 +1,13 @@
+# Объяви левитам и скажи им: "Когда вы будете брать десятину сыновей Израиля, которую Я дал вам от них в наследие, то из её десятины приносите десятину в приношение Господу
+
+וְאֶל־הַלְוִיִּ֣ם תְּדַבֵּר֮ וְאָמַרְתָּ֣ אֲלֵהֶם֒ כִּֽי־תִ֠קְחוּ מֵאֵ֨ת בְּנֵֽי־יִשְׂרָאֵ֜ל אֶת־הַֽמַּעֲשֵׂ֗ר אֲשֶׁ֨ר נָתַ֧תִּי לָכֶ֛ם מֵאִתָּ֖ם בְּנַחֲלַתְכֶ֑ם וַהֲרֵמֹתֶ֤ם מִמֶּ֨נּוּ֙ תְּרוּמַ֣ת יְהוָ֔ה מַעֲשֵׂ֖ר מִן־הַֽמַּעֲשֵֽׂר
+
+"Левитам скажи, говоря им: Когда будет брать от сыновей Израиля десятины, которые они будут приносить вам в удел, вы должны принести их него дар (приношение) Господу, десятину от десятины".
+
+מַעֲשֵׂ֖ר מִן־הַֽמַּעֲשֵֽׂר: десятину от десятины.
+
+# Когда вы будете брать десятину сыновей Израиля, которую Я дал вам от них
+
+Однако и сами левиты должны были отдавать десятую часть от получаемого ими Господу. Речь идет о десятой части хлеба и виноградного сока (стих 27). Их следовало рассматривать как плоды, взращенные самими левитами (стих 30). В качестве десятины левиты должны были отдавать лучшее из того, что получали (стих 29:30,32).
+
+И эта десятина шла непосредственно священнику (стих 28), чтобы остаться в скинии как священное приношение Господу (стихи 29-30). Остальное же левиты могли есть и пить, потому что оно не священнику принадлежало, а только им. Беря десятины у израильтян и в свою очередь принося собственную десятину Господу, левиты использовали народные приношения именно так, как хотел Бог, и таким образом были чисты перед Ним (стих 32).
diff --git a/num/18/27.md b/num/18/27.md
new file mode 100644
index 00000000..62112b3a
--- /dev/null
+++ b/num/18/27.md
@@ -0,0 +1,15 @@
+# И это приношение будет зачтено вам как хлеб с гумна и как взятое от точила
+
+וְנֶחְשַׁ֥ב לָכֶ֖ם תְּרוּמַתְכֶ֑ם כַּדָּגָן֙ מִן־הַגֹּ֔רֶן וְכַֽמְלֵאָ֖ה מִן־הַיָּֽקֶב
+
+"И засчитается вам приношение ваше, как от зерна, так от гумна или от точила". חשב: рассчитывать, думать, помышлять, раздумывать, замышлять, перен. быть готовым, собираться, считаться, числиться.
+
+גֹּרֶן: гумно, ток.
+
+מְלֵאָה: полный урожай или сбор.
+
+יקֶב: подточилие (большой резервуар, в который стекал с точила выжатый сок); 2. точило.
+
+# Это приношение будет зачтено вам
+
+Альтернативный перевод: «это приношение будет причислено к другим вашим дарам и приношениям. Вы будете частью тех, кто платит десятину Господу».
diff --git a/num/18/28.md b/num/18/28.md
new file mode 100644
index 00000000..072c0d31
--- /dev/null
+++ b/num/18/28.md
@@ -0,0 +1,3 @@
+# Так и вы будете приносить в жертву Господу из всех ваших десятин, которые будете брать от сыновей Израиля, и из этих приношений Господу будете давать священнику Аарону
+
+Парафраз трех предыдущих стихов.
diff --git a/num/18/29.md b/num/18/29.md
new file mode 100644
index 00000000..456b3d83
--- /dev/null
+++ b/num/18/29.md
@@ -0,0 +1,11 @@
+# Из всего, что вам дарят, приносите в жертву Господу лучшее, освящаемое
+
+מִכֹּל֙ מַתְּנֹ֣תֵיכֶ֔ם תָּרִ֕ימוּ אֵ֖ת כָּל־תְּרוּמַ֣ת יְהוָ֑ה מִכָּל־חֶלְבֹּ֔ו אֶֽת־מִקְדְּשֹׁ֖ו מִמֶּֽנּוּ׃
+
+"Из всех приношений вам приносимых, приносите дары Господу из всего лучшего, и освященного".
+
+# Из всего, что вам приносят
+
+Альтернативный перевод: «из всего, что приносит вам народ Израиля».
+
+См. комментарии к 26 стиху.
diff --git a/num/18/30.md b/num/18/30.md
new file mode 100644
index 00000000..1471fcb8
--- /dev/null
+++ b/num/18/30.md
@@ -0,0 +1,5 @@
+# И скажи им: "Когда вы принесёте лучшее из этого, то оно будет зачтено левитам как получаемое с гумна и получаемое от точила
+
+Парафраз стихов 27-29 .
+
+См. комментарии к 26 стиху.
diff --git a/num/18/31.md b/num/18/31.md
new file mode 100644
index 00000000..c33dbae0
--- /dev/null
+++ b/num/18/31.md
@@ -0,0 +1,9 @@
+# И вы, и ваши семейства можете есть это в любом месте, потому что это плата за ваши работы в скинии собрания
+
+וַאֲכַלְתֶּ֤ם אֹתֹו֙ בְּכָל־מָקֹ֔ום אַתֶּ֖ם וּבֵֽיתְכֶ֑ם כִּֽי־שָׂכָ֥ר הוּא֙ לָכֶ֔ם חֵ֥לֶף עֲבֹֽדַתְכֶ֖ם בְּאֹ֥הֶל מֹועֵֽד
+
+"Ешьте это на всяком месте вы и дома ваши, потому что награда это ваша за работу вашу в скинии собрания".
+
+שָכָר: плата, награда, возмездие, воздаяние, вознаграждение.
+
+См. комментарии к 26 стиху.
diff --git a/num/18/32.md b/num/18/32.md
new file mode 100644
index 00000000..0fe08ad0
--- /dev/null
+++ b/num/18/32.md
@@ -0,0 +1,13 @@
+# Когда принесёте лучшее из этого, не понесёте за это греха, не оскверните посвящаемое сыновьями Израиля и не умрёте"
+
+וְלֹֽא־תִשְׂא֤וּ עָלָיו֙ חֵ֔טְא בַּהֲרִֽימְכֶ֥ם אֶת־חֶלְבֹּ֖ו מִמֶּ֑נּוּ וְאֶת־קָדְשֵׁ֧י בְנֵי־יִשְׂרָאֵ֛ל לֹ֥א תְחַלְּל֖וּ וְלֹ֥א תָמֽוּתוּ
+
+"И не понесете за это грех, когда вознесете вы лучшее из всего святого сыновей Израиля. Не оскверняйте и не будете умерщвлены".
+
+בַּהֲרִֽימְכֶם: когда вознесете вы.
+
+חלל: быть осквернённым, быть нечистым, быть в общем употреблении.
+
+# Когда принесёте лучшее из этого, не понесёте за это греха
+
+Если принесете из лучшего, не понесете греха, если не принесете из лучшего Господу, понесете грех. Из обще-левитской десятины в пользу священников выделяется десятая часть (десятина) как приношение со стороны левитов. Это приношение должно быть лучшее из того лучшего, что приносили сыны Израиля.
diff --git a/num/18/intro.md b/num/18/intro.md
new file mode 100644
index 00000000..ec1b2999
--- /dev/null
+++ b/num/18/intro.md
@@ -0,0 +1,19 @@
+# Книга Числа
+
+# Глава 18
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Десятина и пожертвования
+
+Израильские колена должны были приносить десятину левитам, чтобы освободить их для служения Господа в качестве священников. В этой главе есть подробное описание того, что должно было принадлежать Господу.
+
+Служение и средства содержания левитов.
+
+Ссылки:
+
+  * **[Числа 18:1 Примечание](./01.md)**
+
+**[](../19/intro.md)**
diff --git a/num/19/01.md b/num/19/01.md
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+++ b/num/19/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/19/02.md b/num/19/02.md
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+++ b/num/19/02.md
@@ -0,0 +1,25 @@
+# «Вот устав закона, который заповедал Господь: "Скажи сыновьям Израиля, пусть приведут тебе рыжую телицу без порока, у которой нет недостатка и на которой не было ярма.
+
+זֹ֚את חֻקַּ֣ת הַתֹּורָ֔ה אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה לֵאמֹ֑ר דַּבֵּ֣ר׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶיךָ֩ פָרָ֨ה אֲדֻמָּ֜ה תְּמִימָ֗ה אֲשֶׁ֤ר אֵֽין־בָּהּ֙ מ֔וּם אֲשֶׁ֛ר לֹא־עָלָ֥ה עָלֶ֖יהָ עֹֽל׃
+
+"Это устав закона, который заповедал Господь, говоря: скажи сыновьям Израиля, и пусть они принесут к тебе молодую корову рыжую непорочную, у которой нет недостатка, (на) которую не было возложено на нее ярмо."
+
+פָרָה: молодая корова, телица.
+
+אָדם: красный, рыжий, румяный.
+
+על: ярмо, иго.
+
+Как обычно, ритуальное очищение предполагало наличие «заместительной жертвы» – вот почему общество должно было поставить рыжую телицу без порока и недостатка… на которой никогда не пахали. Хотя рыжая телка и приносилась в жертву за грех (стих 9), но, в отличие от обычных жертв за грех, – не в искупление. Ее приносили в жертву не ради удаления самого греха, а того осквернения грехом, которое ассоциировалось со смертью. Рыжая масть ее, возможно, символизировала цвет крови. А то, что она должна была быть из не знавших ярма, видимо, говорит, что телке полагалось быть абсолютно здоровой и сильной – животным настолько чистым, чтоб годилось для исполнения священной роли, ради которой было выбрано.
+
+# Устав закона
+
+Эти два слова являются синонимами. Алтернативный перевод: "вот постановление, данное в законе".
+
+# Пусть приведут тебе
+
+"Тебе" (единственное число) - то есть Моисею.
+
+# Без порока, у которой нет недостатка
+
+Эти два понятия синонимичны, но употребляется вместе для усиления мысли о том, что у животного не должно было быть никакого порока.
diff --git a/num/19/03.md b/num/19/03.md
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+++ b/num/19/03.md
@@ -0,0 +1,9 @@
+# Отдайте её священнику Елеазару, он выведет её вон из лагеря, и заколют её при нём.
+
+וּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהֹוצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו׃ "И вы отдайте её
+
+Елеазару священнику, и он выведет её вне лагеря (стана), и заколют её перед ним."
+
+שחט: закалывать, резать, убивать.
+
+После заклания телки в присутствии священника – за пределами стана (последнее символизировало физический акт удаления скверны из среды народа).
diff --git a/num/19/04.md b/num/19/04.md
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+++ b/num/19/04.md
@@ -0,0 +1,9 @@
+# Пусть священник Елеазар возьмёт своим пальцем её кровь и семь раз обрызгает кровью переднюю сторону скинии собрания.
+
+וְלָקַ֞ח אֶלְעָזָ֧ר הַכֹּהֵ֛ן מִדָּמָ֖הּ בְּאֶצְבָּעֹ֑ו וְהִזָּ֞ה אֶל־נֹ֨כַח פְּנֵ֧י אֹֽהֶל־מֹועֵ֛ד מִדָּמָ֖הּ שֶׁ֥בַע פְּעָמִֽים׃
+
+"И пусть возьмет Елеазар священник от крови её перстом своим, и окропит перед лицом скинии собрания от крови её семь раз."
+
+נזה: брызгать, кропить, обрызгивать, окроплять.
+
+Священник семь раз кропил кровью ее в направлении скинии. Это свидетельствовало о том, что жертва приносилась Господу.
diff --git a/num/19/05.md b/num/19/05.md
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+++ b/num/19/05.md
@@ -0,0 +1,15 @@
+# Пусть сожгут телицу на его глазах: её кожу, мясо и кровь с её нечистотой.
+
+וְשָׂרַ֥ף אֶת־הַפָּרָ֖ה לְעֵינָ֑יו אֶת־עֹרָ֤הּ וְאֶת־בְּשָׂרָהּ֙ וְאֶת־דָּמָ֔הּ עַל־פִּרְשָׁ֖הּ יִשְׂרֹֽף׃
+
+"И сожгут телицу (молодую корову) на глазах его: кожу её и мясо её, и кровь её с нечистотой её пусть сожгут."
+
+שרף: жечь, сжигать, обжигать, выжигать.
+
+פֶרֶש: помёт, нечистота.
+
+Потом телицу полностью сжигали на огне, вместе с кедровым, деревом… иссопом и нитью из червленой (т. е. ярко-красного цвета) шерсти.
+
+# На его глазах
+
+"Перед ним", "в его присутствии".
diff --git a/num/19/06.md b/num/19/06.md
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+++ b/num/19/06.md
@@ -0,0 +1,17 @@
+# И пусть священник возьмёт кедрового дерева, иссопа, нить из тёмно-красной шерсти и бросит на сжигаемую телицу.
+
+וְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵזֹ֖וב וּשְׁנִ֣י תֹולָ֑עַת וְהִשְׁלִ֕יךְ אֶל־תֹּ֖וךְ שְׂרֵפַ֥ת הַפָּרָֽה׃
+
+"И пусть возьмет священник дерево кедровое и иссоп, и нить и пурпурную червлёную ткань и бросит в середину сожжения телицы."
+
+שְרֵפָה: сожжение, обжиг (о кирпиче), выжженное место, пожарище.
+
+Те же три компонента использовались в ритуале очищения при кожных заболеваниях (Лев. 14:1-9). Избирая в ритуальных целях породу дерева, брали вечнозеленый душистый кедр; иссоп брали потому, что пучки именно этого растения обмакивали в кровь ягненка при исходе (сравните Пс. 50:9, Исх. 12:22), а нить красной шерсти – потому, что она символизировала саму кровь.
+
+# И пусть священник возьмёт кедрового дерева
+
+Речь идёт об Елеазаре.
+
+# Нить из тёмно-красной шерсти
+
+"Красную шерсть".
diff --git a/num/19/07.md b/num/19/07.md
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--- /dev/null
+++ b/num/19/07.md
@@ -0,0 +1,19 @@
+# Пусть священник выстирает свою одежду и омоет своё тело водой, потом войдёт в лагерь. Священник будет нечист до вечера.
+
+וְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרֹו֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣וא אֶל־הַֽמַּחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב׃
+
+"И пусть вымоет (постирает) одежды свои священник, и омоет тело свое водой, и потом войдет в лагерь (стан), и нечистый будет священник до вечера."
+
+רחץ: мыть, полоскать, омывать, купать; 2. омываться, умываться.
+
+טמא: быть нечистым.
+
+После сожжения всего этого и самой «телицы» пепел перемешивался, становясь средством очищения (Чис. 19:9). По завершении ритуала священник и его помощник сами, однако, становились нечистыми – уже потому, что готовили пепел для очищения.
+
+# Выстирает свою одежду
+
+Речь идёт о священнике Елеазаре.
+
+# Священник будет нечист
+
+Ритуальная нечистота сравнивается с физическим осквернением.
diff --git a/num/19/08.md b/num/19/08.md
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+++ b/num/19/08.md
@@ -0,0 +1,7 @@
+# И сжигавший пусть выстирает свою одежду и омоет своё тело водой, и будет нечист до вечера.
+
+וְהַשֹּׂרֵ֣ף אֹתָ֔הּ יְכַבֵּ֤ס בְּגָדָיו֙ בַּמַּ֔יִם וְרָחַ֥ץ בְּשָׂרֹ֖ו בַּמָּ֑יִם וְטָמֵ֖א עַד־הָעָֽרֶב׃
+
+"И сжигавший её пусть вымоет одежды свои водой, и омоет тело свое водой, и потом войдет в лагерь (стан), и будет нечистый до вечера."
+
+Это кажется парадоксальным, но прикосновение к священным предметам делало священника церемониально нечистым (сравните Лев. 16:26-28). Вероятно, потому, что упомянутые предметы как бы «облекались в скверну», которую предназначены были удалить.
diff --git a/num/19/09.md b/num/19/09.md
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+++ b/num/19/09.md
@@ -0,0 +1,21 @@
+# Пусть кто-нибудь чистый соберёт пепел телицы, положит за лагерем на чистом месте, и он будет сохраняться для общества сыновей Израиля для очистительной воды: это жертва за грех.
+
+וְאָסַ֣ף׀ אִ֣ישׁ טָהֹ֗ור אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָקֹ֣ום טָהֹ֑ור וְ֠הָיְתָה לַעֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא׃
+
+"И соберет человек чистый пепел телицы и положит вне лагеря (стана) на место чистое, и будет он для общества сыновей Израиля храниться для воды очищения, жертва за грех это."
+
+אֵפֶר: прах, пыль; 2. пепел.
+
+Итак, когда оставался лишь пепел… кто-нибудь чистый должен был собрать его и положить вне стана на чистом месте. Теперь пепел готов был для воды очищающей.
+
+# Пусть кто-нибудь чистый
+
+Ритуальная пригодность сравнивается с физической чистотой.
+
+# Он будет сохраняться
+
+Здесь можно употребить действительный залог: "вы должны сохранить пепел".
+
+# На чистом месте
+
+О месте, пригодном для совершения ритуалов, говорится как о "чистом".
diff --git a/num/19/10.md b/num/19/10.md
new file mode 100644
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+++ b/num/19/10.md
@@ -0,0 +1,11 @@
+# Собиравший пепел телицы пусть выстирает свою одежду и будет нечист до вечера. Пусть это будет вечным уставом для сыновей Израиля и для переселенцев, живущих среди них.
+
+וְ֠כִבֶּס הָאֹסֵ֨ף אֶת־אֵ֤פֶר הַפָּרָה֙ אֶת־בְּגָדָ֔יו וְטָמֵ֖א עַד־הָעָ֑רֶב וְֽהָיְתָ֞ה לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֛ר הַגָּ֥ר בְּתֹוכָ֖ם לְחֻקַּ֥ת עֹולָֽם׃
+
+"И вымоет собиравший пепел телицы одежды свои, и будет нечистый до вечера. И будет для сыновей Израиля и для пришельца, живущего серди них, уставом вечным."
+
+См. комментарий к предыдущему стиху.
+
+# Будет нечист
+
+Ритуальная нечистота (непригодность для совершения работ в скинии) сравнивается с физическим осквернением.
diff --git a/num/19/11.md b/num/19/11.md
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index 00000000..b90aec7a
--- /dev/null
+++ b/num/19/11.md
@@ -0,0 +1,13 @@
+# Кто прикоснётся к мёртвому телу какого-либо человека, тот семь дней будет нечист.
+
+הַנֹּגֵ֥עַ בְּמֵ֖ת לְכָל־נֶ֣פֶשׁ אָדָ֑ם וְטָמֵ֖א שִׁבְעַ֥ת יָמִֽים׃
+
+"Касающийся мертвого всякого тела человека будет нечистый семь дней."
+
+מות: прич. мёртвый.
+
+В очищении нуждался всякий, кто касался мертвого тела и становился таким образом нечистым … семь дней.
+
+# К мёртвому телу какого-либо человека
+
+"К мёртвому человеку".
diff --git a/num/19/12.md b/num/19/12.md
new file mode 100644
index 00000000..b9f6531a
--- /dev/null
+++ b/num/19/12.md
@@ -0,0 +1,17 @@
+# В третий день и в седьмой день он должен очистить себя этим и будет чист. Если же в третий и седьмой день он не очистит себя, то чист не будет.
+
+ה֣וּא יִתְחַטָּא־בֹ֞ו בַּיֹּ֧ום הַשְּׁלִישִׁ֛י וּבַיֹּ֥ום הַשְּׁבִיעִ֖י יִטְהָ֑ר וְאִם־לֹ֨א יִתְחַטָּ֜א בַּיֹּ֧ום הַשְּׁלִישִׁ֛י וּבַיֹּ֥ום הַשְּׁבִיעִ֖י לֹ֥א יִטְהָֽר
+
+"Он должен очистить себя в день третий и в день седьмой будет чистый, если он не очистит себя в день третий и в день седьмой не будет чистый."
+
+חטא: очищать от греха; очиститься или освобождаться от греха.
+
+Такому человеку надо было очистить себя… водою с пеплом в третий и в седьмой день; а иначе он оставался нечистым.
+
+# Он должен очистить себя
+
+Нечистый должен был попросить священника обрызгать его водой, смешанной с пеплом телицы. Этот ритуал назывался "очищением". Альтернативный перевод: "попроси священника очистить тебя".
+
+# Если же в третий и седьмой день он не очистит себя, то чист не будет
+
+Вместо отрицательной конструкции можно употребить утвердительную: "если он очистится в третий день, то к седьмому дню будет считаться чистым".
diff --git a/num/19/13.md b/num/19/13.md
new file mode 100644
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--- /dev/null
+++ b/num/19/13.md
@@ -0,0 +1,25 @@
+# Каждый, прикоснувшийся к мёртвому телу какого-либо умершего человека и не очистивший себя, осквернит жилище Господа: тот человек будет уничтожен из среды Израиля, так как он не обрызган очистительной водой — он нечист, и его нечистота ещё на нём.
+
+כָּֽל־הַנֹּגֵ֡עַ בְּמֵ֣ת בְּנֶפֶשׁ֩ הָאָדָ֨ם אֲשֶׁר־יָמ֜וּת וְלֹ֣א יִתְחַטָּ֗א אֶת־מִשְׁכַּ֤ן יְהוָה֙ טִמֵּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִיִּשְׂרָאֵ֑ל כִּי֩ מֵ֨י נִדָּ֜ה לֹא־זֹרַ֤ק עָלָיו֙ טָמֵ֣א יִהְיֶ֔ה עֹ֖וד טֻמְאָתֹ֥ו בֹֽו׃
+
+"Всякий, прикоснувшийся к мертвому телу человека, который умер, и не очистится, жилище (обитель, скиния) Бога осквернит, и будет истреблен человек тот их Израиля, потому что водой очищения не был окроплен, он будет нечистый, будет еще нечистота его на нем."
+
+נגע: трогать, дотрагиваться.
+
+И если он приближался к скинии, будучи церемониально нечист то должен был «быть истреблен из среды Израиля», то есть предан смерти (сравните Лев. 15:31).
+
+# Тот человек будет уничтожен из среды Израиля
+
+"Будет уничтожен" - значит "будет изгнан". Альтернативный перевод: "такой человек должен быть изгнан", "вы должны прогнать от себя такого человека". См. [Числа 9:13](../09/13.md).
+
+# Так как он не обрызган очистительной водой
+
+Здесь можно употребить действительный залог: "так как никто не обрызгал его очистительной водой".
+
+# Очистительной водой
+
+"Водой для освящения" или "освящающей водой".
+
+# Он нечист, и его нечистота ещё на нём
+
+Эти два выражения синонимичны, но употребляются вместе дл усиления мысли.
diff --git a/num/19/14.md b/num/19/14.md
new file mode 100644
index 00000000..3a1fb8c4
--- /dev/null
+++ b/num/19/14.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+"Нечистым" считалось всё, что было непригодным для Божьего служения.
+
+# Вот закон: если человек умрёт в шатре, то любой, кто придёт в шатёр, и всё, что в шатре, семь дней будет нечисто.
+
+זֹ֚את הַתֹּורָ֔ה אָדָ֖ם כִּֽי־יָמ֣וּת בְּאֹ֑הֶל כָּל־הַבָּ֤א אֶל־הָאֹ֨הֶל֙ וְכָל־אֲשֶׁ֣ר בָּאֹ֔הֶל יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים׃
+
+"Это закон: человек если умрет в шатре, всякий входящий в шатер и все, что в шатре будет нечистым семь дней."
+
+בוא: входить, приходить.
+
+В равной мере нечистым становился человек, который хотя бы входил в шатер, где лежал усопший.
diff --git a/num/19/15.md b/num/19/15.md
new file mode 100644
index 00000000..e854cbe6
--- /dev/null
+++ b/num/19/15.md
@@ -0,0 +1,15 @@
+# Каждый открытый сосуд, который не обвязан и не покрыт, — нечист.
+
+וְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵין־צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא׃
+
+"И всякий сосуд открытый, который не обвязан (и) нет перевязи на нем, нечистый он."
+
+פתח: быть открытым, открываться.
+
+פָתִיל: нить, шнур, перевязь.
+
+Воздействие смерти было столь сильным, что распространялось и на открытые сосуды, находившиеся в непосредственной близости от мертвого тела.
+
+# Каждый открытый сосуд, который не обвязан и не покрыт, — нечист
+
+Вместо отрицания можно использовать утверждение: "открытые сосуды считаются чистыми только тогда, когда они покрыты".
diff --git a/num/19/16.md b/num/19/16.md
new file mode 100644
index 00000000..d25102b5
--- /dev/null
+++ b/num/19/16.md
@@ -0,0 +1,11 @@
+# Каждый, кто прикоснётся на поле к убитому мечом или к умершему, или к человеческой кости, или к гробу, — будет нечист семь дней.
+
+וְכֹ֨ל אֲשֶׁר־יִגַּ֜ע עַל־פְּנֵ֣י הַשָּׂדֶ֗ה בַּֽחֲלַל־חֶ֨רֶב֙ אֹ֣ו בְמֵ֔ת אֹֽו־בְעֶ֥צֶם אָדָ֖ם אֹ֣ו בְקָ֑בֶר יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים׃
+
+"И всякий, кто прикоснется в поле к убитому мечом или мертвому, или к кости человеческой, или к гробу, нечистый будет семь дней."
+
+חָלָל: пронзённый, поражённый, убитый.
+
+חֶרֶב: (кремневый) нож; 2. меч.
+
+И кто касался убитого «в поле» и костей человеческих или могил, делался нечистым.
diff --git a/num/19/17.md b/num/19/17.md
new file mode 100644
index 00000000..614d013e
--- /dev/null
+++ b/num/19/17.md
@@ -0,0 +1,11 @@
+# Для нечистого пусть возьмут пепел той сожжённой жертвы за грех и нальют на него живую воду в сосуд.
+
+וְלָֽקְחוּ֙ לַטָּמֵ֔א מֵעֲפַ֖ר שְׂרֵפַ֣ת הַֽחַטָּ֑את וְנָתַ֥ן עָלָ֛יו מַ֥יִם חַיִּ֖ים אֶל־כֶּֽלִי׃
+
+"И пусть возьмут для нечистого пепла сожженной жертвы за грех, и пусть нальют (принесут) на него воды живой в сосуд."
+
+לקח: брать; 2. забирать, завладевать, захватывать.
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+Совершая ритуальное очищение, в сосуде смешивали пепел и воду и, омочив в нее пучок иссопа (который сам по себе обладает лечебными свойствами), кропили шатер, все сосуды и людей, оскверненных смертью.
diff --git a/num/19/18.md b/num/19/18.md
new file mode 100644
index 00000000..54185dc7
--- /dev/null
+++ b/num/19/18.md
@@ -0,0 +1,11 @@
+# И пусть кто-нибудь чистый возьмёт иссоп, омочит его в воде и обрызгает шатёр, все сосуды и людей, которые находятся в нём, а также прикоснувшегося к кости или к убитому, или к умершему, или к гробу.
+
+וְלָקַ֨ח אֵזֹ֜וב וְטָבַ֣ל בַּמַּיִם֮ אִ֣ישׁ טָהֹור֒ וְהִזָּ֤ה עַל־הָאֹ֨הֶל֙ וְעַל־כָּל־הַכֵּלִ֔ים וְעַל־הַנְּפָשֹׁ֖ות אֲשֶׁ֣ר הָֽיוּ־שָׁ֑ם וְעַל־הַנֹּגֵ֗עַ בַּעֶ֨צֶם֙ אֹ֣ו בֶֽחָלָ֔ל אֹ֥ו בַמֵּ֖ת אֹ֥ו בַקָּֽבֶר׃
+
+"И пусть возьмет иссоп и обмакнет его в воде человек чистый, и окропит на шатер и на все сосуды и людей, которые были там, и прикоснувшемуся к убитому, или мертвому, или к гробу."
+
+אֵזוֹב: иссоп.
+
+נזה: брызгать, кропить, обрызгивать, окроплять.
+
+См. комментарий на предыдущий стих.
diff --git a/num/19/19.md b/num/19/19.md
new file mode 100644
index 00000000..d087812e
--- /dev/null
+++ b/num/19/19.md
@@ -0,0 +1,7 @@
+# Пусть в третий и седьмой день чистый обрызгает нечистого и в седьмой день очистит его. Он выстирает свою одежду, омоется водой и к вечеру будет чист.
+
+וְהִזָּ֤ה הַטָּהֹר֙ עַל־הַטָּמֵ֔א בַּיֹּ֥ום הַשְּׁלִישִׁ֖י וּבַיֹּ֣ום הַשְּׁבִיעִ֑י וְחִטְּאֹו֙ בַּיֹּ֣ום הַשְּׁבִיעִ֔י וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָהֵ֥ר בָּעָֽרֶב׃
+
+"И пусть окропит чистый на нечистого в день третий и в день седьмой, и очистит его в день седьмой, и вымоет он одежды свои, и омоется водой, и будет чистый к вечеру."
+
+И кто-либо чистый должен был в третий и седьмой день окропить нечистого человека, после чего тот должен был омыться сам и вымыть одежды свои.
diff --git a/num/19/20.md b/num/19/20.md
new file mode 100644
index 00000000..ca4977af
--- /dev/null
+++ b/num/19/20.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+Нечистым, осквернённым и порочным считалось всё, что не могло быть использовано при совершения Божьего служения. И, напротив, всё, что могло использоваться в служении, считалось чистым, неосквернённым, непорочным.
+
+# Если же кто-то будет нечист и не очистит себя, то будет уничтожен тот человек из среды народа, так как он осквернил святилище Господа. Он не обрызган очистительной водой, он нечист.
+
+וְאִ֤ישׁ אֲשֶׁר־יִטְמָא֙ וְלֹ֣א יִתְחַטָּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִתֹּ֣וךְ הַקָּהָ֑ל כִּי֩ אֶת־מִקְדַּ֨שׁ יְהוָ֜ה טִמֵּ֗א מֵ֥י נִדָּ֛ה לֹא־זֹרַ֥ק עָלָ֖יו טָמֵ֥א הֽוּא׃
+
+"И человек, который нечистый и не очистит себя, будет истреблен человек тот из среды общества, потому что святилище Господа он осквернил, водой очищения не окроплен он, нечистый он."
+
+כרת: быть истреблённым или уничтоженным, погибать, исчезать.
+
+Неисполнение этой процедуры не позволяло нечистому приближаться к скинии под страхом смерти (он подлежал истреблению из среды народа, стих 20).
+
+# То будет уничтожен тот человек
+
+"Будет уничтожен" - значит "будет изгнан". См., как переведно аналогичное выражение в [Числа 9:13](../09/13.md). Альтернативный перевод: "такой человек должен быть изгнан", "вы должны прогнать от себя такого человека".
+
+# Он не обрызган очистительной водой
+
+Здесь можно употребить дейстивтельный залог: "никто не обрызгал его очистительной водой".
diff --git a/num/19/21.md b/num/19/21.md
new file mode 100644
index 00000000..07fa7741
--- /dev/null
+++ b/num/19/21.md
@@ -0,0 +1,7 @@
+# Пусть это будет для них вечным уставом. Пусть брызгавший очистительной водой выстирает свою одежду, а прикоснувшийся к очистительной воде будет нечист до вечера.
+
+וְהָיְתָ֥ה לָּהֶ֖ם לְחֻקַּ֣ת עֹולָ֑ם וּמַזֵּ֤ה מֵֽי־הַנִּדָּה֙ יְכַבֵּ֣ס בְּגָדָ֔יו וְהַנֹּגֵ֨עַ֙ בְּמֵ֣י הַנִּדָּ֔ה יִטְמָ֖א עַד־הָעָֽרֶב׃
+
+"И будет вам уставом вечным. И окропивший водой очищения, пусть вымоет одежды свои, и прикоснувшийся к воде очищения нечистый будет до вечера."
+
+Тот, кто совершал акт очищения нечисто, тоже должен был вымыть одежды свои (и выкупаться), как должен был сделать это всякий, кто хотя бы прикоснулся к очистительной воде.
diff --git a/num/19/22.md b/num/19/22.md
new file mode 100644
index 00000000..273729b3
--- /dev/null
+++ b/num/19/22.md
@@ -0,0 +1,9 @@
+# Всё, к чему прикоснётся нечистый, будет нечисто, и прикоснувшийся человек будет нечист до вечера"».
+
+וְכֹ֛ל אֲשֶׁר־יִגַּע־בֹּ֥ו הַטָּמֵ֖א יִטְמָ֑א וְהַנֶּ֥פֶשׁ הַנֹּגַ֖עַת תִּטְמָ֥א עַד־הָעָֽרֶב׃
+
+"И всё, что коснется нечистый, будет нечистое, и человек прикоснувшийся будет нечистый до вечера."
+
+נגע: касаться, дотрагиваться, трогать.
+
+Все, чего касался нечистый человек становилось нечистым и нечистота эта переходила, в свою очередь, на любого, кто так или иначе вступал с нечистым в контакт (сравните Аггей 2:13).
diff --git a/num/19/intro.md b/num/19/intro.md
new file mode 100644
index 00000000..42d19a58
--- /dev/null
+++ b/num/19/intro.md
@@ -0,0 +1,15 @@
+# Книга Числа
+
+# Глава 19
+
+# Общие замечания
+
+## Тема главы
+
+### Ритуальная чистота
+
+В настоящей главе речь идёт о физической и ритуальной чистоте. Первая предназначалась для того, чтобы священник был пригоден для служения в скинии. Вторая касалась соблюдения правил гигиены в целях предотвращения заболеваний.
+
+В Израиле считалось, что некоторые дела (действия) или контакты превращали человека в церемониально нечистого. Объясняется это тем, что вся жизнь народа и все в ней было пронизано духом религиозных представлений и имело то или иное религиозное значение. А, кроме того, неотъемлемой частью их бытия являлась символика. К примеру, кожные заболевания предполагали в человеке нечистоту, потому что были символом греха. Мариамь после того, как была поражена «проказой», сделалась нечистой, ибо «проказа» недвусмысленно свидетельствовала, что, подняв бунт, Мариамь согрешила (12:9-15). Так же и болезнь Неемана символизировала его греховное состояние; будучи исцеленным, он признал, что лишь Господь Израиля есть Бог (4Цар. 5:15). Считалось, что прикосновение к мертвым особо оскверняет; причина этого – в явной ассоциации физической смерти с духовной (Быт. 2:17; Втор. 30:15,19; Рим. 6:23). Следовательно, для тех, кто соприкасался с трупами, должны были быть предусмотрены средства очищения – чтобы им, свободно и без помех, можно было пребывать в Господнем сообществе живых. В главе 19-ой объясняется, каким образом могло происходить осквернение, и что следовало делать в каждом отдельном случае, чтобы привести к церемониальному очищению.
+
+* * *
diff --git a/num/20/01.md b/num/20/01.md
new file mode 100644
index 00000000..c25cb163
--- /dev/null
+++ b/num/20/01.md
@@ -0,0 +1,19 @@
+# В первый месяц сыновья Израиля и всё общество пришли в пустыню Син, и народ остановился в Кадесе. Там умерла и была похоронена Мариам
+
+יָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵל כָּל־הָ֨עֵדָ֤ה מִדְבַּר־צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשֹׁ֔ון וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃
+
+"И пошли сыны Израиля и все общество из пустыни Син в месяц первый и остановились там народ в Кадесе (Кадеш). И умерла там Мириам, и была похоронена там".
+
+מות: умирать. קבר: хоронить, погребать.
+
+# В первый месяц
+
+Речь идёт о первом месяце иудейского календаря, приходящемся на конец марта - начало апреля. Это было время, когда Бог освободил Израиль от египетского рабства.
+
+# Была похоронена
+
+Здесь можно употребить действительный залог: "и израильтяне похоронили её".
+
+В первый месяц сорокового года после начала исхода колена Израилевы вошли в Кадес (современный Аин Кедейс), и умерла там Мариамь и погребена там. Хотя нам не рассказывается о событиях, происшедших между вторым годом после исхода – когда Израиль был приговорен провести в пустыне сорок лет (14:34; сравните 10:11) – и смертью Мариами, тот факт, что она умерла именно в сороковой год, не вызывает сомнения, потому что следующим событием явится смерть Аарона на горе Ор (20:27-28); он умер, согласно 33:38, «в сороковой год по исшествии сынов Израилевых из земли Египетской, в пятый месяц в первый день месяца».
+
+Так что «первый месяц» в 20:1 следует понимать именно в данном контексте – ведь события, изложенные в главе 20-ой, охвачены периодом в три-четыре месяца; если период этот был длиннее или короче, то не намного. Упоминание о Кадесе вовсе не свидетельствует о том, что израильтяне пришли туда впервые: известно, что именно из этого места выслали они в свое время лазутчиков (12:16; 13:26). Вполне очевидно, что в сороковой год они просто возвратились в Кадес.
diff --git a/num/20/02.md b/num/20/02.md
new file mode 100644
index 00000000..374d8161
--- /dev/null
+++ b/num/20/02.md
@@ -0,0 +1,7 @@
+# Для общества не было воды, и они собрались против Моисея и Аарона
+
+וְלֹא־הָ֥יָה מַ֖יִם לָעֵדָ֑ה וַיִּקָּ֣הֲל֔וּ עַל־מֹשֶׁ֖ה וְעַֽל־אַהֲרֹֽן
+
+"И не было воды для общества. И собрались они на Моисея и Аарона".
+
+Недостаток воды в Кадесе может быть объяснен или весенней засухой, или незначительностью количества этой воды для собравшихся здесь израильских полчищ с их стадами. Хотя обычно Кадес был оазисом с достаточным количеством воды, в этот раз, войдя в него, израильтяне обнаружили, что он высох. И тогда они начали наступать на Моисея в своей обычной манере (Исх. 17:1-2; Чис. 14:2-3 и т. д.), укоряя его за то, что привел их из Египта… на это негодное место. И так же, как поступал он в прошлом, Моисей обратился за советом к Господу, пав перед Ним ниц (сравните 14:5; 16:4,22,45; 22:31) с мольбой и молитвой. Господь повелел Моисею взять в руку свой жезл (посох) и, собрав народ, обратиться к скале, и она даст воду, которой будет достаточно для людей и их скота. Из скалы, о которой идет речь, вероятно, били в обычное время ключи, и евреи, возможно, не раз пили из них в прошлом.
diff --git a/num/20/03.md b/num/20/03.md
new file mode 100644
index 00000000..768545ba
--- /dev/null
+++ b/num/20/03.md
@@ -0,0 +1,11 @@
+# Народ поднял ропот на Моисея и сказал: «О, если бы и мы умерли тогда, когда умерли перед Господом наши братья!
+
+יָּ֥רֶב הָעָ֖ם עִם־מֹשֶׁ֑ה וַיֹּאמְר֣וּ לֵאמֹ֔ר וְל֥וּ גָוַ֛עְנוּ בִּגְוַ֥ע אַחֵ֖ינוּ לִפְנֵ֥י יְהוָֽה
+
+"И ссорились люди с Моисеем и говорили ему, говоря: Если (лучше) бы мы на самом деле умерли (сгинули) как братья наши умерли перед Господом".
+
+ריב: спорить, ссориться, препираться.
+
+גָוַ֛עְנוּ בִּגְוַ֥ע: Двойное усиление - точно бы сгинули, сто процентов умерли бы.
+
+См. комментарии ко 2 стиху.
diff --git a/num/20/04.md b/num/20/04.md
new file mode 100644
index 00000000..12006391
--- /dev/null
+++ b/num/20/04.md
@@ -0,0 +1,13 @@
+# Зачем вы привели общество Господа в эту пустыню? Чтобы нам и нашему скоту умереть здесь?
+
+וְלָמָ֤ה הֲבֵאתֶם֙ אֶת־קְהַ֣ל יְהוָ֔ה אֶל־הַמִּדְבָּ֖ר הַזֶּ֑ה לָמ֣וּת שָׁ֔ם אֲנַ֖חְנוּ וּבְעִירֵֽנוּ "
+
+Зачем вы привели общество Господа в пустыню эту? Чтобы умереть там нам и скоту нашему"?
+
+בְעִיר: скот.
+
+# Зачем вы привели общество Господа в эту пустыню? Чтобы нам и нашему скоту умереть здесь?
+
+Люди задают Моисею и Аарону этот вопрос, чтобы выразить своё негодование.
+
+Альтернативный перевод: "Не нужно было приводить общество Господа в эту пустыню, чтобы мы и наши животные умерли здесь!"
diff --git a/num/20/05.md b/num/20/05.md
new file mode 100644
index 00000000..bac009b7
--- /dev/null
+++ b/num/20/05.md
@@ -0,0 +1,17 @@
+# Зачем вы вывели нас из Египта? Чтобы привести нас на это негодное место, где нельзя сеять, нет ни инжира, ни винограда, ни граната? Даже нет воды для питья!»
+
+לָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לְהָבִ֣יא אֹתָ֔נוּ אֶל־הַמָּקֹ֥ום הָרָ֖ע הַזֶּ֑ה לֹ֣א׀ מְקֹ֣ום זֶ֗רַע וּתְאֵנָ֤ה וְגֶ֨פֶן֙ וְרִמֹּ֔ון וּמַ֥יִם אַ֖יִן לִשְׁתֹּֽות׃
+
+"Зачем / Почему вы вывели нас из Египта? чтобы привести нас на место злое / плохое / недружелюбное это, где негде сеять, нет смокв, виноградных лоз, гранат, и нет воды, чтобы пить"?
+
+זרַע: семя, семена; 2. потомство, род, дети; 3. сеяние, посев.
+
+תְאֵנה: смоковница, смоква, фиговое дерево.
+
+גּפֶן: вьющееся растение, виноградная лоза.
+
+רִמוֹן: гранатовое дерево или яблоко.
+
+# Зачем вы вывели нас из Египта? Чтобы привести нас на это негодное место
+
+Народ бунтует против Моисея и Аарона. Альтернативный перевод: "Вы не должны были заставлять нас уходить из Египта, чтобы привести нас в это негодное место".
diff --git a/num/20/06.md b/num/20/06.md
new file mode 100644
index 00000000..ba603081
--- /dev/null
+++ b/num/20/06.md
@@ -0,0 +1,11 @@
+# Моисей и Аарон пошли от народа к входу скинии собрания, упали на свои лица, и им явилась слава Господа
+
+וַיָּבֹא֩ מֹשֶׁ֨ה וְאַהֲרֹ֜ן מִפְּנֵ֣י הַקָּהָ֗ל אֶל־פֶּ֨תַח֙ אֹ֣הֶל מֹועֵ֔ד וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֵּרָ֥א כְבֹוד־יְהוָ֖ה אֲלֵיהֶֽם
+
+"И пошли Моисей и Аарон от лица общества ко входу в скинию собрания. И упали на лица их. И явилась им слава Господня".
+
+וַיֵּרָ֥א כְבֹוד־יְהוָ֖ה אֲלֵיהֶֽם: И явилась слава Господня им.
+
+# И упали на свои лица
+
+Моисей и Аарон сделали это, чтобы выразить свой смирение перед Господом.
diff --git a/num/20/07.md b/num/20/07.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/20/07.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/20/08.md b/num/20/08.md
new file mode 100644
index 00000000..f2b4e128
--- /dev/null
+++ b/num/20/08.md
@@ -0,0 +1,11 @@
+# «Возьми жезл и с твоим братом Аароном собери общество. У них на глазах прикажите скале, и она даст из себя воду. Так ты извлечёшь им воду из скалы и напоишь общество и его скот»
+
+קַ֣ח אֶת־הַמַּטֶּ֗ה וְהַקְהֵ֤ל אֶת־הָעֵדָה֙ אַתָּה֙ וְאַהֲרֹ֣ן אָחִ֔יךָ וְדִבַּרְתֶּ֧ם אֶל־הַסֶּ֛לַע לְעֵינֵיהֶ֖ם וְנָתַ֣ן מֵימָ֑יו וְהֹוצֵאתָ֙ לָהֶ֥ם מַ֨יִם֙ מִן־הַסֶּ֔לַע וְהִשְׁקִיתָ֥ אֶת־הָעֵדָ֖ה וְאֶת־בְּעִירָֽם׃
+
+"Возьми жезл и собери общество с Аароном, братом твоим. И скажи скале на глазах их и даст воду. И выведешь ты воду из скалы и дашь (народу) пить".
+
+סֶלַע: скала, утёс, камень; перен. твердыня, заступник.
+
+# У них на глазах
+
+"У них на глазах" - значит "у всех на виду". Альтернативный перевод: "перед всеми".
diff --git a/num/20/09.md b/num/20/09.md
new file mode 100644
index 00000000..23cd41ea
--- /dev/null
+++ b/num/20/09.md
@@ -0,0 +1,11 @@
+# Моисей взял жезл от лица Господа, как Он ему велел
+
+וַיִּקַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֶּ֖ה מִלִּפְנֵ֣י יְהוָ֑ה כַּאֲשֶׁ֖ר צִוָּֽהוּ
+
+"И взял Моисей жезл от лица Господня, как Он повелел". מַטֶּה: жезл, палка, трость, копьё.
+
+# Жезл от лица Господа
+
+Речь идёт о жезле из скинии собрания.
+
+Альтернативный перевод: "жезл из скинии".
diff --git a/num/20/10.md b/num/20/10.md
new file mode 100644
index 00000000..c2069f07
--- /dev/null
+++ b/num/20/10.md
@@ -0,0 +1,17 @@
+# Моисей и Аарон собрали народ возле скалы, и он сказал им: «Послушайте, непокорные, разве из этой скалы извлечь нам воду для вас?
+
+וַיַּקְהִ֜לוּ מֹשֶׁ֧ה וְאַהֲרֹ֛ן אֶת־הַקָּהָ֖ל אֶל־פְּנֵ֣י הַסָּ֑לַע וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְעוּ־נָא֙ הַמֹּרִ֔ים הֲמִן־הַסֶּ֣לַע הַזֶּ֔ה נֹוצִ֥יא לָכֶ֖ם מָֽיִם
+
+"И собрал Моисей и Аарон все общество перед скалой и сказал им: слушайте-ка упрямцы. Из этой скалы вывести вам воду"?
+
+הַמֹּרִים: упрямцы.
+
+# Разве из этой скалы извлечь нам воду для вас?
+
+Моисей задал народу этот риторический вопрос, потому что был сильно огорчён их ропотом.
+
+Альтернативный перевод: "Вы жалуетесь, что вам нечего пить. Так и быть, мы извлечём для вас воду из этой скалы!" или "Вы не будете довольны даже если мы извлечём воду из этой скалы. Но, так или иначе, мы это сделаем".
+
+# Нам
+
+Речь идёт о Моисее, Аароне, а также, возможно, о Господе (но точно не о народе).
diff --git a/num/20/11.md b/num/20/11.md
new file mode 100644
index 00000000..30a790ba
--- /dev/null
+++ b/num/20/11.md
@@ -0,0 +1,11 @@
+# Моисей поднял свою руку, дважды ударил по скале своим жезлом: потекло много воды, и напилось общество и его скот
+
+וַיָּ֨רֶם מֹשֶׁ֜ה אֶת־יָדֹ֗ו וַיַּ֧ךְ אֶת־הַסֶּ֛לַע בְּמַטֵּ֖הוּ פַּעֲמָ֑יִם וַיֵּצְאוּ֙ מַ֣יִם רַבִּ֔ים וַתֵּ֥שְׁתְּ הָעֵדָ֖ה וּבְעִירָֽם
+
+"И поднял Моисей руку его и ударил по скале посохом его и вышло воды из скалы много и напились общество и скот их".
+
+רום: поднимать, возвышать, превозносить, возносить, растить.
+
+פַּעֲמָיִם: два удара.
+
+Моисей, однако, потеряв в какой-то момент терпение (непокорными назвал он израильтян), поступил так, что всеобщее внимание было привлечено именно к его власти и силе как посредника Завета: и ударил в скалу жезлом своим дважды… И вода появилась, но благодаря милости Господней. Моисею же и Аарону – из-за того, что привлекли внимание к себе, вместо того, чтобы положиться на Господа, было отказано во вступлении в Обетованную землю. Принцип, осуществленный в данном случае, ясен: «от всякого, кому дано много, много и потребуется» (Лук. 12:48). Человек, меньший во всех отношениях, чем был Моисей, возможно, не пострадал бы так в результате Божьего неудовольствия.
diff --git a/num/20/12.md b/num/20/12.md
new file mode 100644
index 00000000..1104ce7c
--- /dev/null
+++ b/num/20/12.md
@@ -0,0 +1,21 @@
+# Господь сказал Моисею и Аарону: «За то, что вы не поверили Мне, чтобы явить перед глазами сыновей Израиля Мою святость, не введёте этот народ в землю, которую Я ему даю»
+
+יֹּ֣אמֶר יְהוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ יַ֚עַן לֹא־הֶאֱמַנְתֶּ֣ם בִּ֔י לְהַ֨קְדִּישֵׁ֔נִי לְעֵינֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֵ֗ן לֹ֤א תָבִ֨יאוּ֙ אֶת־הַקָּהָ֣ל הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נָתַ֥תִּי לָהֶֽם
+
+"И сказал Господь Моисею и Аарону: поскольку вы не поверили Мне и не были святыми для сыновей Израиля (не явилди святость), вы не введете общество это в землю, которую даю им".
+
+הֶאֱמַנְתֶּם: вы не были верными, вы не поверили, вы не были надёжными.
+
+קדש: быть святым, освящать, святиться, (про)являть святость.
+
+# За то, что вы не поверили Мне, чтобы явить перед глазами сыновей Израиля Мою святость
+
+Можно уточнить, в чём именно заключалась ошибка Моисея: "За то, что ты Мне не доверился и не почтил Меня как Святого перед народом Израиля, но ударил по скале вместо того, чтобы сказать то, что Я тебе повелел".
+
+# Перед глазами сыновей Израиля
+
+"Перед глазами" - значит "на виду у". Альтернативный перевод: "перед народом".
+
+Беспрерывный ряд предшествовавших возмущений неблагодарного народа, а главное – теперешнее возмущение молодого поколения, одной ногой стоявшего уже в земле обетования, поколебали крепкий дух Моисея. В великий момент чудесного проявления могущества и благости Божией законодатель не мог подавить в себе вспышки человеческого раздражения против жестокой и дерзкой толпы, за что и должен был понести наказание: великий вождь евреев, доведший народ к границам обещанной ему земли, должен был умереть за пределами последней. Рассматриваемое с точки зрения проявления Божественного Правосудия, осуждение на смерть старца Моисея и Аарона может быть рассматриваемо в то же время и с точки зрения божественного милосердия: событие при Мериве показало, что влияние смертного начала – плоти стало уже брать в Моисее перевес над его несокрушимым прежде духом.
+
+Дальнейшее пребывание устаревшего вождя с молодым, полным сил и необузданной энергии, израильским народом могло бы оказаться и не по силам для законодателя, и не в прежней мере благотворным для народа. То же нужно сказать и об Аароне. Старец (хотя и чистый душою) и прежде не отличался особой твердостью духа (Исх 32); в преклонных же годах и без нравственной поддержки брата Моисея, он мог оказаться совершенно слабым и беспомощным на своем великом и ответственном посту.
diff --git a/num/20/13.md b/num/20/13.md
new file mode 100644
index 00000000..128833a2
--- /dev/null
+++ b/num/20/13.md
@@ -0,0 +1,13 @@
+# Это вода Меривы, у которой сыновья Израиля вступили в распрю с Господом, и Он показал им Свою святость
+
+הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם
+
+"Эти воды Меривы, где ссорились сыны Израиля с Господом и освятил их (явил им святость)".
+
+הֵם: они, те.
+
+קדש: быть святым, освящаться, святиться, (про)являть святость.
+
+# Это вода Меривы
+
+Или "это место было названо Меривой", "народ назвал это место Меривой".
diff --git a/num/20/14.md b/num/20/14.md
new file mode 100644
index 00000000..4ba4af52
--- /dev/null
+++ b/num/20/14.md
@@ -0,0 +1,11 @@
+# Из Кадеса Моисей послал послов к едомскому царю: «Так говорит твой брат Израиль: "Ты знаешь все трудности, которые нас постигли
+
+יִּשְׁלַ֨ח מֹשֶׁ֧ה מַלְאָכִ֛ים מִקָּדֵ֖שׁ אֶל־מֶ֣לֶךְ אֱדֹ֑ום כֹּ֤ה אָמַר֙ אָחִ֣יךָ יִשְׂרָאֵ֔ל אַתָּ֣ה יָדַ֔עְתָּ אֵ֥ת כָּל־הַתְּלָאָ֖ה אֲשֶׁ֥ר מְצָאָֽתְנוּ׃
+
+"И послал Моисей посланников из Кадеса к царю Едома: так говорит брат твой, Израиль. Ты знаешь, все трудности, которые нас постигли (на нас свалились)".
+
+תְלָאָה: трудности, тягость, страдание. מצא: постигать, достигать, доставать, находить.
+
+# Твой брат Израиль
+
+Моисей употребил эту фразу, чтобы показать связь между израильтянами и едомлянами, поскольку их предки - Иаков и Исав - были братьями.
diff --git a/num/20/15.md b/num/20/15.md
new file mode 100644
index 00000000..664a7e88
--- /dev/null
+++ b/num/20/15.md
@@ -0,0 +1,9 @@
+# Наши отцы перешли в Египет, и мы жили там долгое время. Египтяне плохо поступали с нами и нашими отцами
+
+וַיֵּרְד֤וּ אֲבֹתֵ֨ינוּ֙ מִצְרַ֔יְמָה וַנֵּ֥שֶׁב בְּמִצְרַ֖יִם יָמִ֣ים רַבִּ֑ים וַיָּרֵ֥עוּ לָ֛נוּ מִצְרַ֖יִם וְלַאֲבֹתֵֽינוּ׃
+
+"И спустились отцы наши в Египет, и жили там в Египте дней много. И зло делали нам Египтяне, и отцам нашим".
+
+רעע: злодействовать, делать зло или беззаконие, худо поступать, причинять зло, наводить бедствие.
+
+См. комментарии к 14 стиху.
diff --git a/num/20/16.md b/num/20/16.md
new file mode 100644
index 00000000..e6d273c7
--- /dev/null
+++ b/num/20/16.md
@@ -0,0 +1,19 @@
+# Мы воззвали к Господу, Он услышал наш голос, послал Ангела и вывел нас из Египта. И теперь мы в Кадесе, у самой границы твоего города
+
+וַנִּצְעַ֤ק אֶל־יְהוָה֙ וַיִּשְׁמַ֣ע קֹלֵ֔נוּ וַיִּשְׁלַ֣ח מַלְאָ֔ךְ וַיֹּצִאֵ֖נוּ מִמִּצְרָ֑יִם וְהִנֵּה֙ אֲנַ֣חְנוּ בְקָדֵ֔שׁ עִ֖יר קְצֵ֥ה גְבוּלֶֽךָ
+
+"И возопили мы к Господу и услышал голос наш, и послал ангела и вывел нас из Египта. И сейчас мы в Кадесе: в городе у предела территории твоей".
+
+עִ֖יר קְצֵ֥ה גְבוּלֶֽךָ: (в) городе у края границ твоих.
+
+# Мы воззвали к Господу
+
+"Когда мы помолились Господу".  На самом деле они неоднократно молились, прежде чем получили просимое.
+
+# Он услышал наш голос
+
+"Голос" - то есть "нашу горячую молитву". Альтернативный перевод: "Он услышал наш вопль", "Он однажды услышал нашу мольбу.
+
+# И теперь
+
+Израильтяне перестали вспоминать прошлое и начали говорить о своей нынешней ситуации.
diff --git a/num/20/17.md b/num/20/17.md
new file mode 100644
index 00000000..9dd1bac3
--- /dev/null
+++ b/num/20/17.md
@@ -0,0 +1,17 @@
+# Позволь нам пройти через твою землю. По полям и по виноградникам мы не пойдём и воду из колодцев пить не будем, но пойдём царской дорогой. Не свернём ни направо, ни налево, пока не перейдём твоих границ"»
+
+נַעְבְּרָה־נָּ֣א בְאַרְצֶ֗ךָ לֹ֤א נַעֲבֹר֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם וְלֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר דֶּ֧רֶךְ הַמֶּ֣לֶךְ נֵלֵ֗ךְ לֹ֤א נִטֶּה֙ יָמִ֣ין וּשְׂמֹ֔אול עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבוּלֶֽךָ
+
+"Мы пересечем землю твою, не будем пересекать поля и виноградники, не будем пить воду из колодцев. Дорогою царской мы пойдем. Не свернем ни направо, ни налево пока не пересечем пределов твоих".
+
+לֹ֤א נִטֶּה֙ יָמִ֣ין וּשְׂמֹ֔אול: не повернем ни направо, ни налево.
+
+גְּבוּל: граница, предел, конец, край.
+
+# Не свернём ни направо, ни налево
+
+То есть "мы не свернём с главной дороги", "мы будем идти только по главной дороге" .
+
+# Пойдём царской дорогой
+
+Это главный путь, соединяющий Дамаск на севере с заливом Акаба на юге.
diff --git a/num/20/18.md b/num/20/18.md
new file mode 100644
index 00000000..1fddde74
--- /dev/null
+++ b/num/20/18.md
@@ -0,0 +1,13 @@
+# Но Едом сказал ему: «Не проходи через меня, иначе я выступлю против тебя с мечом»
+
+וַיֹּ֤אמֶר אֵלָיו֙ אֱדֹ֔ום לֹ֥א תַעֲבֹ֖ר בִּ֑י פֶּן־בַּחֶ֖רֶב אֵצֵ֥א לִקְרָאתֶֽךָ
+
+"И сказал ему Едом: не пересекай меня, иначе с мечом выйду на встречу тебе".
+
+# Не проходи через меня, иначе я выступлю против тебя с мечом
+
+"Не проходи" - данный глагол употребляется в единственном числе, поскольку царь Едома обращается к Моисею как к представителю народа Израиля. Альтернативный перевод: "Я не позволяю твоему народу пройти через мои территории. Если вы ослушаетесь, то я нападу на вас".
+
+# Я выступлю против тебя с мечом
+
+То есть "моё войско нападёт на вас, если вы пересечете мои границы".
diff --git a/num/20/19.md b/num/20/19.md
new file mode 100644
index 00000000..ab173271
--- /dev/null
+++ b/num/20/19.md
@@ -0,0 +1,19 @@
+# Сыновья Израиля ему сказали: «Мы пойдём большой дорогой, и если я и мой скот будем пить твою воду, то буду за неё платить. Только моими ногами пройду, ведь это ничего не стоит»
+
+וַיֹּאמְר֨וּ אֵלָ֥יו בְּנֵֽי־יִשְׂרָאֵל֮ בַּֽמְסִלָּ֣ה נַעֲלֶה֒ וְאִם־מֵימֶ֤יךָ נִשְׁתֶּה֙ אֲנִ֣י וּמִקְנַ֔י וְנָתַתִּ֖י מִכְרָ֑ם רַ֥ק אֵין־דָּבָ֖ר בְּרַגְלַ֥י אֶֽעֱבֹֽרָה
+
+"И сказали ему сыны Израиля: широкой дорогой мы пойдем, и воду если будем пить, или стада наши, будем давать тебе (платить) цену, только эти вещи, а так ногами (лишь) пересеку".
+
+מְסִלָה: (широкая) дорога, путь.
+
+מִקְנה: стада (крупного рогатого скота).
+
+מֶכֶר: плата, цена (за товар).
+
+# Сыновья Израиля
+
+Речь здесь по-видимому идёт об израильских послах, которые были посланы к Едому Моисеем (см. 20:15).
+
+# Только моими ногами пройду
+
+Народ Израиля хотел пройти по едомской земле пешком (а не проехать на колесницах с целью нападения на жителей Едома).
diff --git a/num/20/20.md b/num/20/20.md
new file mode 100644
index 00000000..57f675d8
--- /dev/null
+++ b/num/20/20.md
@@ -0,0 +1,11 @@
+# Но он сказал: «Не проходи». Едом выступил против него с многочисленным народом и сильной рукой
+
+וַיֹּ֖אמֶר לֹ֣א תַעֲבֹ֑ר וַיֵּצֵ֤א אֱדֹום֙ לִקְרָאתֹ֔ו בְּעַ֥ם כָּבֵ֖ד וּבְיָ֥ד חֲזָקָֽה׃
+
+"Но сказал (царь): не проходи. И вышел Едом навстречу с народом весомым и рукою сильною".
+
+כָבֵד: тяжёлый; 2. тяжкий, сильный; 3. весомый, внушительный.
+
+# Едом выступил против него многочисленным народом и сильной рукой
+
+Под "рукой" подразумевается могущественная армия. Альтернативный перевод: "царь Едома выслал против Израиля свою могущественную армию".
diff --git a/num/20/21.md b/num/20/21.md
new file mode 100644
index 00000000..373ae086
--- /dev/null
+++ b/num/20/21.md
@@ -0,0 +1,13 @@
+# Итак, Едом не согласился позволить Израилю пройти через его границы, и Израиль пошёл в сторону от него
+
+וַיְמָאֵ֣ן׀ אֱדֹ֗ום נְתֹן֙ אֶת־יִשְׂרָאֵ֔ל עֲבֹ֖ר בִּגְבֻלֹ֑ו וַיֵּ֥ט יִשְׂרָאֵ֖ל מֵעָלָֽיו
+
+"И отказал Едом в возможности для Израиля пересечь пределы его и повернул Израиль от него (от пределов его)".
+
+מאן: отказываться, отвергать, отрекаться, не хотеть.
+
+מֵעָלָֽיו: от него.
+
+# Пройти через его границы
+
+То есть, израильтяне просили разрешение пройти через границы Едомского царства.
diff --git a/num/20/22.md b/num/20/22.md
new file mode 100644
index 00000000..34749433
--- /dev/null
+++ b/num/20/22.md
@@ -0,0 +1,13 @@
+# Сыновья Израиля отправились из Кадеса, и всё общество пришло к горе Ор
+
+וַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל כָּל־הָעֵדָ֖ה הֹ֥ר הָהָֽר
+
+"И снялось все общество из Кадеса и пришли сыны Израиля и все общество к горе Ор".
+
+נסע: снимать (лагерь), быть вырванным, быть выдернутым.
+
+# Сыновья Израиля... всё общество
+
+Выражение "всё общество" подчеркивает присутствие каждого человека, являвшегося частью "народа Израиля", без исключения.
+
+По мнению очень многих комментаторов, под именем горы Ор нужно разуметь нынешнюю Джебель Неби Харун, расположенную в долине Араба, вблизи горного хребта Сеир. Поднявшись на вершину горы, находят маленькую ложбинку с одиноким белым кипарисом: это и есть, говорит предание, место смерти Аарона.
diff --git a/num/20/23.md b/num/20/23.md
new file mode 100644
index 00000000..9aaf8b9d
--- /dev/null
+++ b/num/20/23.md
@@ -0,0 +1,11 @@
+# На горе Ор, у границ земли Едома, Господь сказал Моисею и Аарону:
+
+וַיֹּ֧אמֶר יְהוָ֛ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן בְּהֹ֣ר הָהָ֑ר עַל־גְּב֥וּל אֶֽרֶץ־אֱדֹ֖ום לֵאמֹֽר
+
+"И сказал Господь Моисею и Аарону на горе Ор, на границе в землей Едом, говоря":
+
+עַל־גְּב֥וּל: на границе, у пределов.
+
+Отойдя от Кадеса, Израиль подошел к горе Ор (вероятно, в настоящее время Джебель Гарун), что вблизи Петры, на северо-запад от нее. Это, несомненно, говорит о том, что, отказавшись от намерения пройти более легким путем – по царской дороге, Моисей решил теперь идти на север, к горному Арабаху, расположенному у Красного моря, в юго-восточном углу его побережья, и, таким образом, обойти Едом с востока.
+
+После того, как по повелению Господа Моисей, Аарон и Елеазар поднялись на гору Ор… Аарон… умер там… на вершине горы. Его священнические одежды и полномочия были переданы его сыну Елеазару. Аарон должен был умереть, потому что ему не разрешено было войти в Ханаан – по причине происшедшего у Меривы (стих 12, 24). И оплакивал Аарона весь дом Израилев тридцать дней.
diff --git a/num/20/24.md b/num/20/24.md
new file mode 100644
index 00000000..33bff35e
--- /dev/null
+++ b/num/20/24.md
@@ -0,0 +1,15 @@
+# «Пусть Аарон приложится к своему народу, потому что он не войдёт в землю, которую Я даю сыновьям Израиля, за то, что вы были непокорны Моему велению у вод Меривы
+
+יֵאָסֵ֤ף אַהֲרֹן֙ אֶל־עַמָּ֔יו כִּ֣י לֹ֤א יָבֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֣י יִשְׂרָאֵ֑ל עַ֛ל אֲשֶׁר־מְרִיתֶ֥ם אֶת־פִּ֖י לְמֵ֥י מְרִיבָֽה
+
+"Заберется (приложится) Аарон к народу его, потому что не войдет в землю, которую даю сыновьям Израиля. За то, что непокорны вы были (противились) у вод Меривы".
+
+מרה: противиться, быть непокорным, упорствовать, упрямиться.
+
+# Пусть Аарон приложится к своему народу
+
+Это эвфемизм.
+
+# Вы были непокорны
+
+Тоо есть: "вы не повиновались тому, что Я вам сказал".
diff --git a/num/20/25.md b/num/20/25.md
new file mode 100644
index 00000000..dc181712
--- /dev/null
+++ b/num/20/25.md
@@ -0,0 +1,7 @@
+# Возьми Аарона и его сына Елеазара и приведи их на гору Ор
+
+קַ֚ח אֶֽת־אַהֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר בְּנֹ֑ו וְהַ֥עַל אֹתָ֖ם הֹ֥ר הָהָֽר
+
+"Возьми Аарона, Елеазара и сына его и подними их на гору Ор".
+
+Наступило время передачи первосвященничества от Аарона к Елеазару, сыну его.
diff --git a/num/20/26.md b/num/20/26.md
new file mode 100644
index 00000000..fc936384
--- /dev/null
+++ b/num/20/26.md
@@ -0,0 +1,11 @@
+# Сними с Аарона его одежду, одень в них его сына Елеазара. Пусть Аарон отойдёт и умрёт там"
+
+וְהַפְשֵׁ֤ט אֶֽת־אַהֲרֹן֙ אֶת־בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־אֶלְעָזָ֣ר בְּנֹ֑ו וְאַהֲרֹ֥ן יֵאָסֵ֖ף וּמֵ֥ת שָֽׁם
+
+"И сними с Аарона одежды его и облачи в них Елеазара, сына его. Аарон же будет забран (приложится к отцам его) и умрет там".
+
+פשט: снимать, сдирать, срывать.
+
+אסף: собирать; 2. принимать, забирать к себе.
+
+Одежда в данном случае символизирует первосвященство и авторитет.
diff --git a/num/20/27.md b/num/20/27.md
new file mode 100644
index 00000000..37220a98
--- /dev/null
+++ b/num/20/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Парафраз 26 стиха.
diff --git a/num/20/28.md b/num/20/28.md
new file mode 100644
index 00000000..37220a98
--- /dev/null
+++ b/num/20/28.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Парафраз 26 стиха.
diff --git a/num/20/29.md b/num/20/29.md
new file mode 100644
index 00000000..301e06f9
--- /dev/null
+++ b/num/20/29.md
@@ -0,0 +1,15 @@
+# Всё общество узнало, что Аарон умер, и весь дом Израиля оплакивал его тридцать дней
+
+וַיִּרְאוּ֙ כָּל־הָ֣עֵדָ֔ה כִּ֥י גָוַ֖ע אַהֲרֹ֑ן וַיִּבְכּ֤וּ אֶֽת־אַהֲרֹן֙ שְׁלֹשִׁ֣ים יֹ֔ום כֹּ֖ל בֵּ֥ית יִשְׂרָאֵֽל
+
+"И было явлено всему обществу Израиля, что почил Аарон и оплакивал Аарон тридцать дней (30 дней) весь дом Израиля".
+
+גּוע: издыхать, испускать дух (скончаться, умирать); 2. погибать, лишаться жизни.
+
+בכה: плакать, оплакивать.
+
+# Тридцать дней
+
+"30 дней".
+
+Аарон прожил долгую жизнь и умер на 123 году жизни (Чис 33:38-39) не намного пережил его и брат его.
diff --git a/num/20/intro.md b/num/20/intro.md
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+++ b/num/20/intro.md
@@ -0,0 +1,31 @@
+# Книга Числа
+
+# Глава 20
+
+# Общая информация
+
+## Важная концепция, употреблённая в данной главе
+
+### Прибытие израильтян в пустыню Син. – Смерть Мариами. – Недостаток воды. – Ропот народа. – Чудо изведения воды из скалы. – Намерение проникнуть в Ханаан через Идумею. – Отказ идумеев. – Смерть Аарона.
+
+### Самовольство Моисея
+
+Бог повелел Моисею сказать скале, чтобы она произвела воду для народа, роптавшего из-за жажды. Моисей, разгневавшись на народ, дважды ударил жезлом по скале. Бог сказал, что ни Моисей, ни Аарон не войдут в Ханаан, потому что они ослушались Господа, ударив скалу вместо того, чтобы дать ей повеление.
+
+## Изобразительные средства речи
+
+### "О, если бы и мы умерли тогда, когда умерли перед Господом наши братья!"
+
+Эта фраза может показаться преувеличением, однако, на самом деле, это не так. Поэтому переводчикам не следует её переводить как гиперболу.
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### Пустыня Син
+
+Пустыня Син в настоящей главе - это географический объект.
+
+## Ссылки:
+
+  * **[Числа 20:1 Замечания](./01.md)**
+
+**[](../21/intro.md)**
diff --git a/num/21/01.md b/num/21/01.md
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+++ b/num/21/01.md
@@ -0,0 +1,13 @@
+# Живущий к югу ханаанский царь Арада, услышав, что Израиль идёт дорогой от Афарима, вступил в битву с израильтянами и взял нескольких из них в плен.
+
+וַיִּשְׁמַ֞ע הַכְּנַעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ יֹשֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָאֲתָרִ֑ים וַיִּלָּ֨חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ׀ מִמֶּ֖נּוּ שֶֽׁבִי׃
+
+"И услышал ханаанский царь Арада, живущий к югу, что пришел Израиль дорогой (путем) от Афарима, сразился с Израилем и взял из них в плен."
+
+לחם: воевать, вести войну; сражаться, биться.
+
+Арада был крупным хананейским городом, примерно в тридцати двух километрах на восток-северо-восток от Беер-Шивы (карту «Возможного маршрута Исхода», там, где толкование на 33:6-8). Может быть, царь Арада воспринял продвижение евреев от Кадеса к горе Ор как угрозу собственной безопасности. Он напал на израильтян и взял какое-то число пленных.
+
+# Вступил в битву с израильтянами
+
+То есть "армия царя вступила в битву". Альтернативный перевод: "царь Арада, услышав, что Израиль идёт дорогой от Афарима, выслал свои войска, чтобы воевать с израильтянами".
diff --git a/num/21/02.md b/num/21/02.md
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+++ b/num/21/02.md
@@ -0,0 +1,15 @@
+# И дал Израиль обет Господу: «Если отдашь этот народ в мои руки, то положу заклятие на их города».
+
+וַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָרֵיהֶֽם׃
+
+"И дал Израиль обещание (обет) Господу, и сказал: если дашь (предашь) народ этот в руки мои, то предам заклятию города их."
+
+נדר: обещать, давать обет.
+
+חרם: предавать заклятию, истребить, уничтожить.
+
+Тогда дал Израиль обет Господу, что если Он «предаст в руки» Израиля Хананеев, то евреи сотрут их города с лица земли (полностью разрушат их – именно словом «разрушить» передается на ряде языков, в том числе на английском, еврейское слово харам, которое в русском тексте Библии звучит как положу заклятие. Это «положить заклятие», собственно, означает «посвятить Богу»: города хананеев предлагались таким образом Господу как некое приношение или дань; «дающие» их ничего не оставляли от них ни себе, ни другим (сравните толкование на родственное существительное герем в Иис. Н. 6:21).
+
+# И дал Израиль обет
+
+Речь идёт о народе Израиля. Альтернативный перевод: "израильтяне поклялись", "израильтяне дали Господу обещание".
diff --git a/num/21/03.md b/num/21/03.md
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+++ b/num/21/03.md
@@ -0,0 +1,25 @@
+# Господь услышал голос Израиля и отдал хананеев ему в руки, он положил заклятие на них и на их города и назвал то место Хорма.
+
+וַיִּשְׁמַ֨ע יְהוָ֜ה בְּקֹ֣ול יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַֽכְּנַעֲנִ֔י וַיַּחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּקֹ֖ום חָרְמָֽה׃
+
+"И услышал Господь голос Израиля, и дал (предал) хананеев, и он предал заклятию их и города их, и дал имя месту тому Хорма."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+Господь ответил, и израильтяне разрушили многие хананейские города. В память верности Бога завету они назвали эту территорию Хорма, что значит «разрушение» (в русском тексте «заклятие»). Вероятно, упоминание о Хорме в Чис. 14:45 как-то связано с этим эпизодом.
+
+# Господь услышал голос Израиля
+
+"Услышал голос Израиля" - значит "ответил на просьбу". Альтернативный перевод: "сделал то, о чём израильтяне Его просили".
+
+# Голос Израиля
+
+Под "голосом" подразумевается "мольба". Альтернативный перевод: "мольбу своего народа".
+
+# Он положил заклятие на них и на их города
+
+"Израильтяне полностью истребили армию хананеев и уничтожили их города".
+
+# Назвал то место «Хорма»
+
+"И дали название тому месту - "Хорма"".
diff --git a/num/21/04.md b/num/21/04.md
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--- /dev/null
+++ b/num/21/04.md
@@ -0,0 +1,11 @@
+# От горы Ор они отправились путём Красного моря, чтобы пройти мимо земли Едома. По пути народ стал малодушествовать
+
+וַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱדֹ֑ום וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ׃
+
+"И отправились с Ор горы дорогой (путем) к морю Черному, чтобы обойти землю Едома. И сократился душой народ на пути."
+
+סוּף: Чермное море.
+
+קצר: быть коротким, сокращаться.
+
+Снова Моисей убедился в невозможности проникнуть в Ханаан с юга. По-видимому, он даже отказался от своего плана войти туда с севера, через Арабах, и, ведомый Господом, пошел кружным путем, обходя Едом с востока.
diff --git a/num/21/05.md b/num/21/05.md
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--- /dev/null
+++ b/num/21/05.md
@@ -0,0 +1,15 @@
+# И говорить против Бога и Моисея: «Зачем вы вывели нас из Египта? Чтобы умереть в пустыне? Ведь здесь нет ни хлеба, ни воды, и нашей душе опротивела эта негодная пища».
+
+וַיְדַבֵּ֣ר הָעָ֗ם בֵּֽאלֹהִים֮ וּבְמֹשֶׁה֒ לָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לָמ֨וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֨חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל׃
+
+"И говорил народ (против) Бога и (против) Моисея: зачем вы вывели нас из Египта? чтобы умереть в пустыне, потому что нет хлеба (пищи) и нет воды, и душа наша питает отвращение в хлебе отвратительном."
+
+קוץ: гнушаться, питать отвращение.
+
+קְלקֵל: презренный, отвратительный.
+
+В этом – объяснение, почему отправились они путем Чермного моря, т. е. побережьем Акабского залива. Должно быть, обескураженный изменением маршрута, народ стал роптать не только по этому поводу, но и из-за долгого пребывания в пустыне, недостатка воды и «этой негодной пищи» (т. е. манны).
+
+# Зачем вы вывели нас из Египта? Чтобы умереть в пустыне?
+
+С помощью этого риторического вопроса израильтяне выразили Моисею своё негодование. Вместо вопроса можно использовать утверждение: "Ты не должен был выводить нас из Египта для того, чтобы мы умерли в пустыне!".
diff --git a/num/21/06.md b/num/21/06.md
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index 00000000..c554d25d
--- /dev/null
+++ b/num/21/06.md
@@ -0,0 +1,13 @@
+# Господь послал ядовитых змей, которые жалили народ, и умерло множество из Израиля.
+
+וַיְשַׁלַּ֨ח יְהוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַֽיְנַשְּׁכ֖וּ אֶת־הָעָ֑ם וַיָּ֥מָת עַם־רָ֖ב מִיִּשְׂרָאֵֽל׃
+
+"И послал Господь на народ ядовитых змеев, и они жалили народ, и умерло народу множество из Израиля."
+
+שלח: посылать, отсылать, отпускать, простирать (руку).
+
+נחָש: змей.
+
+נשךְ: кусать, жалить, грызть.
+
+В гневе послал Господь на народ ядовитых змей, и умерло множество людей от их укусов.
diff --git a/num/21/07.md b/num/21/07.md
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index 00000000..5c0ccdc6
--- /dev/null
+++ b/num/21/07.md
@@ -0,0 +1,19 @@
+# Народ пришёл к Моисею и сказал: «Мы согрешили в том, что говорили против Господа и против тебя. Помолись Господу, чтобы Он удалил от нас змей». И помолился Моисей о народе.
+
+וַיָּבֹא֩ הָעָ֨ם אֶל־מֹשֶׁ֜ה וַיֹּאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהוָ֔ה וְיָסֵ֥ר מֵעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל מֹשֶׁ֖ה בְּעַ֥ד הָעָֽם׃
+
+"И пришел народ к Моисею и сказал: мы согрешили, что говорили против Бога и против тебя; помолись Господу, и Он удалит от нас змей. И помолился Моисей за народ."
+
+פלל: молиться, ходатайствовать.
+
+סור: сворачивать, отклоняться, удаляться, уклоняться.
+
+Тогда они стали просить Моисея заступиться за них перед Богом, что он и сделал.
+
+# Говорили против Господа и против тебя
+
+"Говорили плохо о Господе и о тебе".
+
+# Мы... нас
+
+Речь идёт об израильтянах (не о Моисее).
diff --git a/num/21/08.md b/num/21/08.md
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--- /dev/null
+++ b/num/21/08.md
@@ -0,0 +1,17 @@
+# Господь сказал Моисею: «Сделай себе змея, укрепи его на знамени, и ужаленный, взглянув на него, останется живым».
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה עֲשֵׂ֤ה לְךָ֙ שָׂרָ֔ף וְשִׂ֥ים אֹתֹ֖ו עַל־נֵ֑ס וְהָיָה֙ כָּל־הַנָּשׁ֔וּךְ וְרָאָ֥ה אֹתֹ֖ו וָחָֽי׃
+
+"И сказал Господь Моисею: сделай себе змея и поставь его на знамя, и будет всякий ужаленный смотреть на него и будет жить."
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать.
+
+И получил Повеление от Господа, чтобы все ужаленные устремили взгляд на медного огненного змея (серафа), которого следовало отлить и поднять высоко, «выставив на знамя». Поступившие так исцелялись, так как глядели на змея с верой (сравните Иоан. 3:14-15).
+
+# Сделай себе змея
+
+Подразумевается, что Моисей не мог создать настоящего змея, но отлил его из металла. Можно уточнить: "Отлей змея из меди".
+
+# Ужаленный
+
+Здесь можно употребить действительный залог: "каждый, кого ужалила змея".
diff --git a/num/21/09.md b/num/21/09.md
new file mode 100644
index 00000000..1061914c
--- /dev/null
+++ b/num/21/09.md
@@ -0,0 +1,19 @@
+# Моисей сделал медного змея, укрепил его на знамени, и когда змея жалила человека, он, взглянув на медного змея, оставался живым.
+
+וַיַּ֤עַשׂ מֹשֶׁה֙ נְחַ֣שׁ נְחֹ֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּחֹ֖שֶׁת וָחָֽי׃
+
+"И сделал Моисей змея медного и поставил его на знамя, и было если ужалил змей человека, и он взглянув на змея медного и оставался в живых."
+
+נבט: взглянуть, посмотреть.
+
+חַיּים: жить; 2. оставаться в живых.
+
+Парафраз предыдущего стиха.
+
+# Медного змея
+
+"Змея из меди".
+
+# Он, взглянув на медного змея, оставался живым
+
+"Он" - то есть "каждый человек, ужаленный змеёй".
diff --git a/num/21/10.md b/num/21/10.md
new file mode 100644
index 00000000..92c68cac
--- /dev/null
+++ b/num/21/10.md
@@ -0,0 +1,9 @@
+# Сыновья Израиля отправились дальше и остановились в Овофе.
+
+וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃
+
+"И отправились сыновья Израиля и расположились станом (лагерем) в Овофе." נסע: отправляться, двигаться, снимать (лагерь).
+
+חנה: располагаться шатрами или станом, ставить лагерь.
+
+Восстановить маршрут, каким шел Израиль, – трудно, потому что многие из названных в Библии мест сегодня не представляется возможным идентифицировать. Где находился Овоф, можно определить на основании более сложного маршрута, прослеживаемого в 33 главе. Там Салмон и Пунон названы между Ором и Овофом (33:41-43).
diff --git a/num/21/11.md b/num/21/11.md
new file mode 100644
index 00000000..0b8073d1
--- /dev/null
+++ b/num/21/11.md
@@ -0,0 +1,13 @@
+# Отправившись из Овофы, они остановились в пустыне Ийе-Авариме, находящейся напротив Моава к востоку.
+
+וַיִּסְע֖וּ מֵאֹבֹ֑ת וַֽיַּחֲנ֞וּ בְּעִיֵּ֣י הָֽעֲבָרִ֗ים בַּמִּדְבָּר֙ אֲשֶׁר֙ עַל־פְּנֵ֣י מֹואָ֔ב מִמִּזְרַ֖ח הַשָּֽׁמֶשׁ׃
+
+"И отправились они из Овофы, и расположились они станом в Ийе-Авариме, в пустыне, которая перед Моавом, к восходу солнца." מִזְרָח: восход (солнца), восток, восточная сторона.
+
+שֶמֶש: солнце.
+
+Создается впечатление, что маршрут Израиля пролегал на восток от Едома, потому что Пуноном (или Фейнаном), по-видимому, называлось расположенное в том районе месторождение меди. Евреям было из чего отлить медного змея, и это также свидетельствует, что маршрут их пролегал близ залежей меди. Овоф скорее всего находился на северной оконечности Арабаха, севернее Пунона. Это подтверждается тем фактом, что племена повернули на север после того, как проделали часть пути параллельно Едомской горной стране в южном направлении (Втор. 2:1-3). Следующим из упоминаемых мест является Ийе-Аварим (Чис. 21:11; сравните 33:44), расположенное в пустыне на восточной стороне Моава, но ничего более конкретного о нем сказать нельзя.
+
+# Находящейся напротив Моава
+
+"Находящейся неподалёку от Моава".
diff --git a/num/21/12.md b/num/21/12.md
new file mode 100644
index 00000000..374524e6
--- /dev/null
+++ b/num/21/12.md
@@ -0,0 +1,9 @@
+# Они отправились оттуда и остановились в долине Заред.
+
+מִשָּׁ֖ם נָסָ֑עוּ וַֽיַּחֲנ֖וּ בְּנַ֥חַל זָֽרֶד׃
+
+"Оттуда отправились они и расположились они лагерем в долине Заред."
+
+נחַל: долина.
+
+Оттуда они направились к долине Заред, которая в то время образовывала естественную границу между Моавом и Едомом. Река Заред впадает, повернув на юго-восток, в Мертвое море.
diff --git a/num/21/13.md b/num/21/13.md
new file mode 100644
index 00000000..af0f050e
--- /dev/null
+++ b/num/21/13.md
@@ -0,0 +1,13 @@
+# Отправившись дальше, остановились в пустыне у той части Арнона, которая течёт за окрестностями Аморрея, потому что Арнон – граница Моава между Моавом и Аморреем.
+
+מִשָּׁם֮ נָסָעוּ֒ וַֽיַּחֲנ֗וּ מֵעֵ֤בֶר אַרְנֹון֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר הַיֹּצֵ֖א מִגְּב֣וּל הָֽאֱמֹרִ֑י כִּ֤י אַרְנֹון֙ גְּב֣וּל מֹואָ֔ב בֵּ֥ין מֹואָ֖ב וּבֵ֥ין הָאֱמֹרִֽי׃
+
+"Оттуда отправились они, и расположились они лагерем на противоположной стороне Арнона, которая в пустыне, выходящей от пределов Аморрея, потому что Арнон граница Моава, между Моавом и между Аморреем."
+
+עֵבֶר: потусторонье, другая или противоположная сторона, (на)против.
+
+Далее евреи шли на север по территории Моава – к реке Арнон, пограничной между территориями моавитян и аморрев (21:13). Пересекая восточное побережье Мертвого моря примерно посредине, река Арнон впадает в него.
+
+# Граница Моава между Моавом и Аморреем
+
+Имеется в виду, что эти два человека жили по разные стороны реки, служившей границей между их территориями. Моавитяне жили с южной стороны реки, а амореи - с северной.
diff --git a/num/21/14.md b/num/21/14.md
new file mode 100644
index 00000000..bd0dae46
--- /dev/null
+++ b/num/21/14.md
@@ -0,0 +1,9 @@
+# Поэтому в книге "Битв Господа" сказано
+
+עַל־כֵּן֙ יֵֽאָמַ֔ר בְּסֵ֖פֶר מִלְחֲמֹ֣ת יְהוָ֑ה אֶת־וָהֵ֣ב בְּסוּפָ֔ה וְאֶת־הַנְּחָלִ֖ים אַרְנֹֽון׃
+
+"Поэтому и сказано в книге "Войн Господа": и Вагеб в Суфе и потоки Арнона."
+
+מִלְחָמָה: война, сражение, брань, битва, бой.
+
+Успешное продвижение Израиля по территории Моава до этого пункта было воспето в поэме, которая была в свое время обнаружена в списках, на сегодняшний день не существующих, это так называемая «Книга браней Господних».
diff --git a/num/21/15.md b/num/21/15.md
new file mode 100644
index 00000000..27dc4801
--- /dev/null
+++ b/num/21/15.md
@@ -0,0 +1,21 @@
+# «Вагеб в Суфе, ручьи Арнона и верховье ручьёв, которое простирается к Шебет-Ару и прилегает к границам Моава».
+
+וְאֶ֨שֶׁד֙ הַנְּחָלִ֔ים אֲשֶׁ֥ר נָטָ֖ה לְשֶׁ֣בֶת עָ֑ר וְנִשְׁעַ֖ן לִגְב֥וּל מֹואָֽב׃
+
+"И верховье (склон горы) потоков, которые простираются, где заселился Ар и прислоняется к пределам Моава."
+
+נטה: протягивать, простирать; 2. распростирать, раскидывать, расстилать; 3. наклонять.
+
+ישב: сидеть, садиться; 2. жить, обитать, пребывать; 3. селиться, останавливаться для жилья.
+
+שען: опираться, прислоняться.
+
+Смысл первой строки поэмы не до конца ясен, кроме того, что Вагеб – это название места. Возможно, в четверостишии говорилось, что Господь дал Израилю силу захватить Вагеб, расположенный в Суфе, вместе с частью реки Арнон и системой пересохших русел речек, впадавших в нее, вдоль Моавитской границы. Ар (или эль Миша) был городом в северной части Моава, примерно в шестнадцати километрах на юг от Арнона (22:36; сравните Втор. 2:9,18).
+
+# Вагеб в Суфе
+
+Это названия местностей.
+
+# Ручьи Арнона и верховье ручьёв, которое простирается к Шебет-Ару и прилегает к границам Моава
+
+"Долины, которые спускаются к городу Шебет-Ар и лежат вдоль границы Моава".
diff --git a/num/21/16.md b/num/21/16.md
new file mode 100644
index 00000000..c19ee987
--- /dev/null
+++ b/num/21/16.md
@@ -0,0 +1,19 @@
+# Отсюда они к Беэр. Это тот колодец, о котором Господь сказал Моисею: «Собери народ, и дам им воды».
+
+וּמִשָּׁ֖ם בְּאֵ֑רָה הִ֣וא הַבְּאֵ֗ר אֲשֶׁ֨ר אָמַ֤ר יְהוָה֙ לְמֹשֶׁ֔ה אֱסֹף֙ אֶת־הָעָ֔ם וְאֶתְּנָ֥ה לָהֶ֖ם מָֽיִם׃
+
+"И оттуда к Беэр; это колодезь, о котором сказал Господь Моисею: собери народ и дам им воды."
+
+בְאֵר: колодезь, источник (подземных вод).
+
+אסף: собирать; 2. принимать, забирать к себе.
+
+Выйдя из восточной части долины Арнон, люди двинулись на Беэр (что значит «колодец»); место это было названо так потому, что Бог чудесным образом устроил там колодезь для них.
+
+# К Беэр. Это тот колодец
+
+Две мысли можно объединить в одну: "к Беэр - к колодцу".
+
+# О котором Господь сказал Моисею: «Собери народ, и дам им воды»
+
+Вместо прямой речи можно употребить косвенную: "где Бог повелел Моисею собрать народ и дать им воды".
diff --git a/num/21/17.md b/num/21/17.md
new file mode 100644
index 00000000..5db551b2
--- /dev/null
+++ b/num/21/17.md
@@ -0,0 +1,15 @@
+# Тогда Израиль начал петь эту песню: «Наполняйся, колодец! Пойте о нём!
+
+אָ֚ז יָשִׁ֣יר יִשְׂרָאֵ֔ל אֶת־הַשִּׁירָ֖ה הַזֹּ֑את עֲלִ֥י בְאֵ֖ר עֱנוּ־לָֽהּ׃
+
+"Тогда воспел Израиль песню эту: поднимайся колодезь, пойте ему."
+
+שיר: петь, воспевать.
+
+שִיר: песнь; 2. пение.
+
+Об этом благословении лирически повествуется в поэме о колодце (стихи 17-18).
+
+# Наполняйся, колодец!
+
+Под "колодцем" подразумевается вода в нём. Израильтяне обращаются к воде как к личности, способной их слышать. Они просят воду наполнить колодец. Альтернативный перевод: "Вода, наполняй колодец!".
diff --git a/num/21/18.md b/num/21/18.md
new file mode 100644
index 00000000..a0a9f986
--- /dev/null
+++ b/num/21/18.md
@@ -0,0 +1,17 @@
+# Колодец, который копали правители, вырыли своими жезлами вожди и законодатели народа». Из пустыни они отправились в Матанну
+
+בְּאֵ֞ר חֲפָר֣וּהָ שָׂרִ֗ים כָּר֨וּהָ֙ נְדִיבֵ֣י הָעָ֔ם בִּמְחֹקֵ֖ק בְּמִשְׁעֲנֹתָ֑ם וּמִמִּדְבָּ֖ר מַתָּנָֽה׃
+
+"Колодезь выкопали начальники, вырыли вожди народа с законодателем жезлами своими. Из пустыне в Матанну."
+
+חפר: рыть, копать, бить копытом.
+
+Все еще продвигаясь на север по краю пустыни (стих 18 б), они пришли в Матанну, затем в Нагалиил и потом в Вамоф (примерно в тринадцати километрах на юг от Хешбона); наконец они достигли подножья Фасги. Эта гора располагалась в нескольких километрах на восток от северо-восточной оконечности Мертвого моря, почти у равнин Моава – напротив Иерихона.
+
+# Колодец, который копали князья, вырыли своими жезлами вожди и законодатели народа
+
+Эти два предложения синонимичны, но употребляются вместе для усиления мысли о том, какую большую роль сыграли вожди и законодатели народа, когда рыли этот колодец.
+
+# Своими жезлами
+
+Под "жезлами" подразумеваются скипетры и посохи (прим. пер.). Скипетры носили те, кто имел власть, а посохи - все. Но ни скипетр, ни посох не являются инструментами для рытья. В этом стихе подчёркивается мысль о том, что князья и вожди не были горды и использовали доступные предметы, чтобы добраться до воды. Альтернативный перевод: "своими скипетрами и посохами".
diff --git a/num/21/19.md b/num/21/19.md
new file mode 100644
index 00000000..d179a809
--- /dev/null
+++ b/num/21/19.md
@@ -0,0 +1,9 @@
+# Из Матанны в Нагалиил, из Нагалиила в Вамоф
+
+וּמִמַּתָּנָ֖ה נַחֲלִיאֵ֑ל וּמִנַּחֲלִיאֵ֖ל בָּמֹֽות׃ "И из Матанны в Нагалиил, и из Нагалиила в Вамоф."
+
+נחֲלִיאֵל: Нагалиил.
+
+בָמוֹת: Бамоф.
+
+Наконец-то перед Израилем расстилалась Обетованная земля, и он, казалось, был на пороге ее завоевания.
diff --git a/num/21/20.md b/num/21/20.md
new file mode 100644
index 00000000..bfe9f348
--- /dev/null
+++ b/num/21/20.md
@@ -0,0 +1,17 @@
+# Из Вамофа в Гай, который в земле Моава на вершине горы Фасги, обращённой в сторону пустыни.
+
+וּמִבָּמֹ֗ות הַגַּיְא֙ אֲשֶׁר֙ בִּשְׂדֵ֣ה מֹואָ֔ב רֹ֖אשׁ הַפִּסְגָּ֑ה וְנִשְׁקָ֖פָה עַל־פְּנֵ֥י הַיְשִׁימֹֽן׃
+
+"И из Вамофа в долину (Гай), которая в земле Моава на вершине Фасги, и смотрит лицом в пустыню."
+
+גּיְא: долина.
+
+Возможно, в четверостишии говорилось, что Господь дал Израилю силу захватить Вагеб, расположенный в Суфе, вместе с частью реки Арнон и системой пересохших русел речек, впадавших в нее, вдоль Моавитской границы. Ар (или эль Миша) был городом в северной части Моава, примерно в шестнадцати километрах на юг от Арнона (22:36; сравните Втор. 2:9,18).
+
+# На вершине горы Фасги
+
+Фасга - это гора.
+
+# Обращённой в сторону пустыни
+
+Здесь гора персонифицируется. Автор говорит, что она будто бы смотрит вниз на пустыню, находящуюся внизу. Альтернативный перевод: "горы Фасги, возвышающейся над пустыней".
diff --git a/num/21/21.md b/num/21/21.md
new file mode 100644
index 00000000..46ddde9c
--- /dev/null
+++ b/num/21/21.md
@@ -0,0 +1,13 @@
+# Израиль послал послов к аморрейскому царю Сигону, чтобы сказать
+
+וַיִּשְׁלַ֤ח יִשְׂרָאֵל֙ מַלְאָכִ֔ים אֶל־סִיחֹ֥ן מֶֽלֶךְ־הָאֱמֹרִ֖י לֵאמֹֽר׃
+
+"И послал Израиль послов к Сигону царю аморрейскому, чтобы сказать."
+
+מַלְאָךְ: ангел, посланец, посол, вестник.
+
+Равнины Моава являлись, должно быть, спорной территорией (стих 26), т. к. в то время, к которому относится повествование, находились, по всей видимости, под контролем аморреев, хотя вообще-то принадлежали Моаву. Так или иначе, но Моисей обратился к Сигону, царю Аморрейскому, за разрешением евреям пройти через его страну путем царским. Он обещал Сигону, так же, как до того царю Едома (сравните 20:17), что переход будет мирным, и что они не воспользуются ни пищей, ни водой аморреев (сравните Втор. 2:26-29).
+
+# Израиль
+
+Речь идёт об израильтянах, в основном, об их вождях. Альтернативный перевод: "После этого вожди Израиля".
diff --git a/num/21/22.md b/num/21/22.md
new file mode 100644
index 00000000..a56b1bfd
--- /dev/null
+++ b/num/21/22.md
@@ -0,0 +1,17 @@
+# «Позволь мне пройти через твою землю. Не будем заходить в поля и виноградники, не будем пить воду из колодцев, а пойдём царским путём, пока не перейдём через твои границы».
+
+אֶעְבְּרָ֣ה בְאַרְצֶ֗ךָ לֹ֤א נִטֶּה֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם לֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר בְּדֶ֤רֶךְ הַמֶּ֨לֶךְ֙ נֵלֵ֔ךְ עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ
+
+"Пройдем (мимо) землю твою, не будем поворачивать в поля и в виноградники, не будем пить воду из колодцев, путем царским мы пойдем, пока (не) пройдем пределы твои."
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+Та же просьба, что и к царю Едома.
+
+# Не будем заходить в поля и виноградники
+
+"Мы не будем трогать ваши поля и виноградники".
+
+# Пойдём царским путём
+
+Речь идёт о дороге, соединяющей Дамаск на севере с заливом Акаба на юге. См. [Числа 20:17](../20/17.md).
diff --git a/num/21/23.md b/num/21/23.md
new file mode 100644
index 00000000..f38337fe
--- /dev/null
+++ b/num/21/23.md
@@ -0,0 +1,19 @@
+# Но Сигон не позволил Израилю идти через свои границы. Сигон собрал весь свой народ и выступил в пустыню против Израиля, дошёл до Иаацы и сразился с Израилем.
+
+וְלֹא־נָתַ֨ן סִיחֹ֣ן אֶת־יִשְׂרָאֵל֮ עֲבֹ֣ר בִּגְבֻלֹו֒ וַיֶּאֱסֹ֨ף סִיחֹ֜ן אֶת־כָּל־עַמֹּ֗ו וַיֵּצֵ֞א לִקְרַ֤את יִשְׂרָאֵל֙ הַמִּדְבָּ֔רָה וַיָּבֹ֖א יָ֑הְצָה וַיִּלָּ֖חֶם בְּיִשְׂרָאֵֽל׃
+
+"И не позволил Сигон Израилю пройти через пределы свои, и собрал Сигон весь народ свой, и выступил навстречу Израилю в пустыню, и пришел в Иаацы, и сразился с Израилем."
+
+נתן: давать, преподносить, позволять.
+
+בוא: входить, приходить.
+
+Сигон, однако, отказал им (сравните Втор. 2:30) и даже напал на Израиль у Иаацы, в нескольких километрах на юго-восток от Фасги. В завязавшейся битве Израиль нанес аморреям поражение (сравните Втор. 2:31-37) и захватил всю территорию, принадлежавшую Сигону от Арнона на юге до Иавока на севере. На юго-восток от Иавока продолжались владения аморреев, тогда как на восток от него простирались в направлении пустыни владения Аммонитян. В их землю евреи не вошли – и потому, что границы аммонитян были хорошо укреплены (стих 24), и потому, что те были родственниками Израиля по линии Лота (сравните Быт. 19:36,38, Втор. 2:19). Итак, Израиль взял города аморреев, включая Есевн, столицу Сигона, расположенную приблизительно в сорока километрах от Иерихона.
+
+# Идти через свои границы
+
+Или "пересечь свои границы" ("свои" - то есть границы амореев).
+
+# Сразился с Израилем
+
+То есть Сигон и его войско сразились с израильтянами. Альтернативный перевод: "армия Сигона вступила в бой с Израилем".
diff --git a/num/21/24.md b/num/21/24.md
new file mode 100644
index 00000000..a38373fc
--- /dev/null
+++ b/num/21/24.md
@@ -0,0 +1,23 @@
+# Израиль поразил его мечом и овладел его землёй от Арнона до Иавока, до аммонитских границ, потому что граница аммонитян была крепкой.
+
+וַיַּכֵּ֥הוּ יִשְׂרָאֵ֖ל לְפִי־חָ֑רֶב וַיִּירַ֨שׁ אֶת־אַרְצֹ֜ו מֵֽאַרְנֹ֗ן עַד־יַבֹּק֙ עַד־בְּנֵ֣י עַמֹּ֔ון כִּ֣י עַ֔ז גְּב֖וּל בְּנֵ֥י עַמֹּֽון׃
+
+"И поразил его Израиль мечом и овладел землей его от Арнона до Иавока, до сыновей Аммона, потому что крепкие границы сыновей Аммона."
+
+נכה: быть поражённым, быть убитым.
+
+עַז: сильный, крепкий.
+
+См. комментарий на стих 23.
+
+# Израиль поразил
+
+Имеется в виду армия Израиля. Альтернативный перевод: "Израиль напал".
+
+# Овладел его землёй
+
+"Покорил землю амореев" ("его" то есть "амореев").
+
+# Была крепкой
+
+"Была хорошо защищена" (израильтяне не нападали на аммонитян).
diff --git a/num/21/25.md b/num/21/25.md
new file mode 100644
index 00000000..f98fd035
--- /dev/null
+++ b/num/21/25.md
@@ -0,0 +1,15 @@
+# Израиль взял все эти города и жил во всех аморрейских городах, в Есевоне и во всех его окрестностях.
+
+וַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כָּל־הֶעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכָל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבֹּ֖ון וּבְכָל־בְּנֹתֶֽיהָ׃
+
+"И взял Израиль все города эти и жил Израиль во всех городах аморрейских, в Есевоне и во всех окрестностях его."
+
+לקח: брать.
+
+ישב: жить, обитать, пребывать.
+
+В этом поражении, нанесенном Сигону, восторжествовала справедливость, потому что вся эта земля на юг от Арнона вначале принадлежала моавитянам, и Сигоном была отнята у них. Стихи 27-30 свидетельствуют, что победы, одержанные Сигоном прежде, были воспеты в стихах (приточники значит «сказители притч»). В них говорилось о разрушении им Ар-Моава и, очевидно, о восстановлении Есевона, который царь сделал своим главным городом.
+
+# В Есевоне и во всех его окрестностях
+
+Данная фраза показывает, что между городом Есевоном и близлежащими деревнями существовала определённая связь. Альтернативный перевод: "Есевон и близлежащие деревни, которые он контролировал".
diff --git a/num/21/26.md b/num/21/26.md
new file mode 100644
index 00000000..e1a2deb8
--- /dev/null
+++ b/num/21/26.md
@@ -0,0 +1,9 @@
+# Так как Есевон был городом аморрейского царя Сигона, он воевал с прежним моавитским царём и взял из его руки всю его землю до Арнона.
+
+כִּ֣י חֶשְׁבֹּ֔ון עִ֗יר סִיחֹ֛ן מֶ֥לֶךְ הָאֱמֹרִ֖י הִ֑וא וְה֣וּא נִלְחַ֗ם בְּמֶ֤לֶךְ מֹואָב֙ הָֽרִאשֹׁ֔ון וַיִּקַּ֧ח אֶת־כָּל־אַרְצֹ֛ו מִיָּדֹ֖ו עַד־אַרְנֹֽן׃
+
+"Потому что Есевон город Сигона царя аморейского, и он воевал с царем моавитским прежним, и взял всю землю его из рук его до Арнона."
+
+לחם: воевать, вести войну; сражаться, биться.
+
+См. комментарий на стих 25.
diff --git a/num/21/27.md b/num/21/27.md
new file mode 100644
index 00000000..4e2f67ae
--- /dev/null
+++ b/num/21/27.md
@@ -0,0 +1,23 @@
+# Потому говорящие притчами говорят: «Идите в Есевон, пусть построят и утвердят город Сигона
+
+עַל־כֵּ֛ן יֹאמְר֥וּ הַמֹּשְׁלִ֖ים בֹּ֣אוּ חֶשְׁבֹּ֑ון תִּבָּנֶ֥ה וְתִכֹּונֵ֖ן עִ֥יר סִיחֹֽון׃
+
+"Из-за этого говорят притчу: придите в Есевон, пусть построят и утвердят город Сигона." משל: говорить притчу или пословицу, насмехаться.
+
+בנה: строить, сооружать, созидать, устраивать, создаать.
+
+כון: утверждать, упрочнять, укреплять.
+
+Судя по этому контексту, Моисей иронически пересказывает какую-то аморрейскую поэму – в свете того разрушения, которое учинил среди Аморреев Израиль. Другими словами, хвастливая песнь аморреев, в которой воспета была их победа над злополучными моавитянами, теперь иронически исполнялась, Израилем – в ознаменование его победы над аморреями.
+
+# В Есевон... город Сигона
+
+Речь идёт об одном и том же городе.
+
+# Пусть построят и утвердят город
+
+Здесь можно употребить действительный залог: "пусть кто-нибудь отстроит и укрепит город".
+
+# Построят и утвердят
+
+Эти два слова являются синонимами, употребляющимися вместе для усиления мысли. Альтернативный перевод: "полностью восстановят".
diff --git a/num/21/28.md b/num/21/28.md
new file mode 100644
index 00000000..c4cb890a
--- /dev/null
+++ b/num/21/28.md
@@ -0,0 +1,19 @@
+# Потому что огонь вышел из Есевона, пламя из города Сигона, и уничтожил Ар-Моав и владеющих высотами Арнона.
+
+כִּי־אֵשׁ֙ יָֽצְאָ֣ה מֵֽחֶשְׁבֹּ֔ון לֶהָבָ֖ה מִקִּרְיַ֣ת סִיחֹ֑ן אָֽכְלָה֙ עָ֣ר מֹואָ֔ב בַּעֲלֵ֖י בָּמֹ֥ות אַרְנֹֽן׃
+
+"Потому что огонь вышел из Есевона, пламя из города Сигона, пожрал (истребил) Ар-Моав, владеющих возвышенностями Арнона."
+
+אכל: есть, вкушать, пожирать, поглощать, поедать, истреблять.
+
+בָמָה: возвышенность, высокое место, холм.
+
+См. комментарий к стиху 27.
+
+# Огонь вышел из Есевона, пламя из города Сигона
+
+Эти два выражения синонимичны, но употреблены вместе для усиления мысли о начале поражения Есевона. "Огонь" - это разрушительная армия. Альтернативный перевод: "царь Сигон вывел из Есевона могущественную армию".
+
+# Уничтожил Ар-Моав
+
+"Разрушил город Ар-Моав в земле моавитской".
diff --git a/num/21/29.md b/num/21/29.md
new file mode 100644
index 00000000..a2693776
--- /dev/null
+++ b/num/21/29.md
@@ -0,0 +1,23 @@
+# Горе тебе, Моав! Ты погиб, народ Хамоса! Разбежались его сыновья и его дочери сделались пленницами аморрейского царя Сигона.
+
+אֹוי־לְךָ֣ מֹואָ֔ב אָבַ֖דְתָּ עַם־כְּמֹ֑ושׁ נָתַ֨ן בָּנָ֤יו פְּלֵיטִם֙ וּבְנֹתָ֣יו בַּשְּׁבִ֔ית לְמֶ֥לֶךְ אֱמֹרִ֖י סִיחֹֽון׃
+
+"Горе тебе, Моав! Ты погиб, народ Хамоса! Преданы сыновья его спасшиеся и дочери его в плену царя аморрейского Сигона."
+
+נתן: давать, преподносить, позволять, предавать.
+
+פָלִיט: избежавший, беженец, уцелевший, спасшийся.
+
+За главной победой Израиля последовало изгнание им аморреев из Иазера (Кербет-Джаззира), примерно в двадцати четырех километрах на северо-запад от Есевона. Итак, Израиль осел на земле аморрейской.
+
+# Моав... Хамос
+
+Речь идёт о моавитянах.
+
+# Народ Хамоса
+
+Хамос - это идол, которому поклонялись моавитяне. Альтернативный перевод: "люди, поклонявшиеся Хамосу".
+
+# Разбежались его сыновья
+
+"Его" - то есть сыновья Хамоса.
diff --git a/num/21/30.md b/num/21/30.md
new file mode 100644
index 00000000..2a8062e5
--- /dev/null
+++ b/num/21/30.md
@@ -0,0 +1,19 @@
+# Мы поразили их стрелами. Погиб Есевон до Дивона, мы опустошили их до Нофы, которая около Медевы».
+
+וַנִּירָ֛ם אָבַ֥ד חֶשְׁבֹּ֖ון עַד־דִּיבֹ֑ון וַנַּשִּׁ֣ים עַד־נֹ֔פַח אֲשֶׁ֖רׄ עַד־מֵֽידְבָֽא׃
+
+"И мы пустили стрелы, погиб Есевон до Дивона, мы опустошили их до Нофы, которая до Медевы."
+
+ירה: бросать, метать, набрасывать (груду камней, как памятник); 2. стрелять, пускать (стрелу).
+
+שמם: опустошать, разорять, разрушать.
+
+См. комментарий к стиху 29.
+
+# Мы поразили их
+
+"Мы" - то есть израильтяне, одержавшие победу над Сигоном.
+
+# Есевон до Дивона,.. до Нофы, которая около Медевы
+
+Речь идёт обо всех территориях царства Сигона. Израильтяне уничтожили весь народ Сигона.
diff --git a/num/21/31.md b/num/21/31.md
new file mode 100644
index 00000000..6c18b2e1
--- /dev/null
+++ b/num/21/31.md
@@ -0,0 +1,7 @@
+# И жил Израиль в аморрейской земле.
+
+וַיֵּ֨שֶׁב֙ יִשְׂרָאֵ֔ל בְּאֶ֖רֶץ הָאֱמֹרִֽי׃
+
+"И дилере Израиль в земле аморрейской."
+
+ישב: жить, обитать, пребывать.
diff --git a/num/21/32.md b/num/21/32.md
new file mode 100644
index 00000000..0461c0c8
--- /dev/null
+++ b/num/21/32.md
@@ -0,0 +1,9 @@
+# Моисей послал осмотреть Иазер, его захватили вместе с его ближними селениями и прогнали аморреев, которые были в них.
+
+וַיִּשְׁלַ֤ח מֹשֶׁה֙ לְרַגֵּ֣ל אֶת־יַעְזֵ֔ר וַֽיִּלְכְּד֖וּ בְּנֹתֶ֑יהָ וַיִּירֶשׁ אֶת־הָאֱמֹרִ֥י אֲשֶׁר־שָֽׁם׃
+
+"И послал Моисей высмотреть Иазер, и взяли селения и прогнали аморреев, которые там."
+
+ירש: прогонять, изгонять, лишать владения.
+
+Земля, простиравшаяся на север от реки Иавок, была во владении Ога, другого царя аморрейского.
diff --git a/num/21/33.md b/num/21/33.md
new file mode 100644
index 00000000..6340522c
--- /dev/null
+++ b/num/21/33.md
@@ -0,0 +1,13 @@
+# Затем повернули и пошли к Васану. Васанский царь Ог, сам и весь его народ, выступили к Едреи на битву против них.
+
+וַיִּפְנוּ֙ וַֽיַּעֲל֔וּ דֶּ֖רֶךְ הַבָּשָׁ֑ן וַיֵּצֵ֣א עֹוג֩ מֶֽלֶךְ־הַבָּשָׁ֨ן לִקְרָאתָ֜ם ה֧וּא וְכָל־עַמֹּ֛ו לַמִּלְחָמָ֖ה אֶדְרֶֽעִי׃
+
+"И повернулись они и пошли они дорогой к Васану. И выступил Ог царь васанский навстречу им, он и весь народ его на войну в Едреи."
+
+פנה: поворачивать, отворачиваться, оборачиваться, обращаться.
+
+יצא: выходить, выступать.
+
+מִלְחָמָה: война, сражение, брань, битва, бой.
+
+Местность эта – с юга на север – была также известна под названием Гилеад и Васан. Когда Ог услышал о продвижении евреев к северу, то встретил их у Едреи, крупного города примерно в шестидесяти четырех километрах на восток-юго-восток от Киннеретского моря.
diff --git a/num/21/34.md b/num/21/34.md
new file mode 100644
index 00000000..13bd66bd
--- /dev/null
+++ b/num/21/34.md
@@ -0,0 +1,17 @@
+# И сказал Господь Моисею: «Не бойся его, потому что Я отдам его в твои руки вместе со всем его народом и землями, и поступишь с ним, как поступил с аморрейским царём Сигоном, который жил в Есевоне».
+
+וַיֹּ֨אמֶר יְהוָ֤ה אֶל־מֹשֶׁה֙ אַל־תִּירָ֣א אֹתֹ֔ו כִּ֣י בְיָדְךָ֞ נָתַ֧תִּי אֹתֹ֛ו וְאֶת־כָּל־עַמֹּ֖ו וְאֶת־אַרְצֹ֑ו וְעָשִׂ֣יתָ לֹּ֔ו כַּאֲשֶׁ֣ר עָשִׂ֗יתָ לְסִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יֹושֵׁ֖ב בְּחֶשְׁבֹּֽון׃
+
+"И сказал Господь Моисею: не бойся его, потому что в руки твои Я предам его и весь народ его, и всю землю его, и сделаешь с ним, что сделал с Сигоном, царем аморрейским, который жил в Есевоне."
+
+ירא: бояться, страшиться, пугаться.
+
+נתן: давать, преподносить, позволять, предавать.
+
+עשה: делать, производить, приготавливать, совершать, исполнять.
+
+Но Господь вновь выступил на стороне Своего народа, и Ог и его войска потерпели сокрушительное поражение (сравните Втор. 3:1-11).
+
+# Поступишь с ним, как поступил с аморрейским царём Сигоном
+
+Израильтяне уничтожили Сигона и его армию. Альтернативный перевод: "уничтожь его так же, как уничтожил аморейского царя Сигона".
diff --git a/num/21/35.md b/num/21/35.md
new file mode 100644
index 00000000..ea56cd1f
--- /dev/null
+++ b/num/21/35.md
@@ -0,0 +1,22 @@
+# И они поразили его, его сыновей и весь его народ, так что не осталось ни одного, и овладели его землёй.
+
+וַיַּכּ֨וּ אֹתֹ֤ו וְאֶת־בָּנָיו֙ וְאֶת־כָּל־עַמֹּ֔ו עַד־בִּלְתִּ֥י הִשְׁאִֽיר־לֹ֖ו שָׂרִ֑יד וַיִּֽירְשׁ֖וּ אֶת־אַרְצֹֽו׃
+
+"И они поразили его, и сыновей его, и весь народ, пока не осталось уцелевшего, и они овладели землей его."
+
+שאר: оставаться, уцелеть.
+שָרִיד: уцелевший, оставшийся (после сражения).
+
+Итак, Израиль захватил и взял под свой контроль всю Трансиорданию между горой Ермон (Втор. 3:8) и р. Арнон, а на востоке – до самой аммонитской земли. После этого евреи беспрепятственно двинулись к равнинам Моава, готовясь к нападению на Ханаан.
+
+# И они поразили его
+
+"Армия Израиля убила Ога".
+
+# Не осталось ни одного
+
+Здесь можно употребить действительный залог: "всё его войско было истреблено".
+
+# Овладели его землёй
+
+"И они захватили его территории".
diff --git a/num/21/intro.md b/num/21/intro.md
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+++ b/num/21/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 21
+
+# Общие замечания
+
+## Оформление
+
+В некоторых библейских версиях поэтические строки печатаются с небольшим отступом вправо для их разграничения с остальным текстом. В английской ULB так оформлены стихи 21:14-15, 17-18, 27-30.
+
+Битва израильтян с ханаанским царем Арада. – Ропот народа. – Необыкновенное обилие ядовитых змей. – Медный змей. – Движение к пределам аморрейского царя Сигона. – Посольство к последнему с просьбой беспрепятственного пропуска. – Отказ. – Занятие Аморрейского царства. – Занятие Васана.
+
+Важная концепция
+
+### Неблагодарность
+
+Израильтяне роптали на Моисея и Аарона, говоря: "Зачем вы вывели нас из Египта? Чтобы умереть в пустыне? Ведь здесь нет ни хлеба, ни воды, и нашей душе опротивела эта негодная пища". Даже после всех чудес, сотворённых для них Господом, они были неблагодарны. Это указывает на недостаток их близости с Богом и, как следствие, - на их недоверие Ему.
+
+# Ссылки:
+
+  * **[Числа 21:1 Замечания](./01.md)**
+
+**[](../22/intro.md)**
diff --git a/num/22/01.md b/num/22/01.md
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+++ b/num/22/01.md
@@ -0,0 +1,13 @@
+# Сыновья Израиля отправились и остановились на равнинах Моава у Иордана, напротив Иерихона
+
+וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנוּ֙ בְּעַֽרְבֹ֣ות מֹואָ֔ב מֵעֵ֖בֶר לְיַרְדֵּ֥ן יְרֵחֹֽו
+
+"И отправились (сняли лагерь) сыны Израиля и разбили лагерь на равнинах Моава, напротив Иордана и Иерихона".
+
+חנה: склоняться; 2. располагаться шатрами или станом, ставить лагерь.
+
+עֵבֶר: заречье; 2. потусторонье, другая или противоположная сторона, (на)против.
+
+# У Иордана, напротив Иерихона
+
+Израильтяне расположились станом на восточной стороне реки Иордан. Иерихон находился по другую сторону реки. Закончив завоевание Аморреи и Васана, евреи сосредотачиваются в низовьях Иордана, против Иерихона.
diff --git a/num/22/02.md b/num/22/02.md
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+++ b/num/22/02.md
@@ -0,0 +1,11 @@
+# Валак, сын Сепфора, видел всё, что сделал Израиль аморреям
+
+וַיַּ֥רְא בָּלָ֖ק בֶּן־צִפֹּ֑ור אֵ֛ת כָּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי
+
+"И увидел Валак, сын Цифора, все, что сделал Израиль амореям". אֱמרִי: Аморей, Аморреянин.
+
+# Валак, сын Сепфора
+
+Валак был царём Моава, сынов Цифора.
+
+Когда Валак, царь Моава, увидел, что сделал Израиль с Аморреями, то пришел в ужас и сам, и народ его, и стали они искать выхода из обстоятельств, которые, как им казалось, грозили им неотвратимой гибелью. Поскольку в то время и мадианитяне жили на территории Моава, то и они почувствовали себя в опасности. Однако напрасно боялся Валак - ведь Моавитяне, будучи близкими евреям по крови (сравните Быт. 19:26-37), так же, как и аммонитяне, не подлежали нападению со стороны Израиля.
diff --git a/num/22/03.md b/num/22/03.md
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+++ b/num/22/03.md
@@ -0,0 +1,19 @@
+# Моавитяне очень испугались этого народа из-за его большой численности. Моавитяне испугались сыновей Израиля
+
+И моавитяне очень испугались этого народа из-за его большой численности. Моавитяне испугались сыновей Израиля
+
+וַיָּ֨גָר מֹואָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קָץ מֹואָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל
+
+"И устрашились Моавитяне пред лицом народа (этого - Израиля) сильно, потому что многочисленен он был и гнушались (страшились) Моавитяне пред лицом сыновей Израиля".
+
+גּור: бояться.
+
+קוץ: гнушаться, питать отвращение; 2. страшиться, бояться.
+
+# Моавитяне очень испугались
+
+То есть: "жители Моава пришли в ужас, увидев так много евреев".
+
+# Из-за его большой численности
+
+То есть: "Испугались, потому что израильтян было очень много".
diff --git a/num/22/04.md b/num/22/04.md
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+++ b/num/22/04.md
@@ -0,0 +1,23 @@
+# Моавитяне сказали мадиамским старейшинам: «Этот народ поедает всё вокруг нас, как вол поедает полевую траву». В то время царём моавитян был Валак, сын Сепфора
+
+וַיֹּ֨אמֶר מֹואָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַחֲכ֤וּ הַקָּהָל֙ אֶת־כָּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשֹּׁ֔ור אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפֹּ֛ור מֶ֥לֶךְ לְמֹואָ֖ב בָּעֵ֥ת הַהִֽוא׃
+
+"И сказал Моав старейшинам мидиамским: Сейчас пожирает собрание (их) все вокруг нас, пожирает как вол траву на поле. Валаак сын Цифора был был царем над Моавом, в то время".
+
+לחךְ: слизывать, пожирать, поглощать, поедать.
+
+סְבִיבֹתֵינוּ: вокруг нас.
+
+# Моавитяне сказали мадиамским старейшинам
+
+Моавитяне и мадианитяне - это два древних народа. Некоторые мадианитяне жили в то время в земле моавитян.
+
+# Этот народ поедает всё вокруг нас, как вол поедает полевую траву
+
+Разрушительная способность израильтян поглощать все ресурсы земли сравнивается здесь с волом, уничтожающем всю растительность.
+
+# В то время царём моавитян был Валак, сын Сепфора
+
+Основная сюжетная линия прерывается, и автор сообщает нам информацию о Валаке.
+
+Составляется антиеврейская коалиция из моавитян и мадианитян.
diff --git a/num/22/05.md b/num/22/05.md
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--- /dev/null
+++ b/num/22/05.md
@@ -0,0 +1,35 @@
+# Он послал послов к Валааму, сыну Веора, в Пефор, который на реке, в земле сыновей его народа, чтобы позвать его и сказать: «Народ вышел из Египта и покрыл всю землю, он живёт возле меня
+
+וַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּעֹ֗ור פְּ֠תֹורָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵי־עַמֹּ֖ו לִקְרֹא־לֹ֑ו לֵאמֹ֗ר הִ֠נֵּה עַ֣ם יָצָ֤א מִמִּצְרַ֨יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא יֹשֵׁ֖ב מִמֻּלִֽי
+
+"И отправил он (Валаак) посланников к Валааму, сыну Веора из Пефора, который на реке. В землю сыновей народа его, чтобы позвать его и сказал: Вот народ вышел из Египта, и вот покрыл он всё лицо земли. Они живут (сейчас) возле (подле) меня"".
+
+פְתוֹר: Пефор. כסה: покрывать.
+
+# Он послал послов
+
+"Валак послал послов".
+
+# Веор
+
+Это имя отца Валаама.
+
+# В Пефор
+
+Это название города, из которого Валаам.
+
+# В земле сыновей его народа
+
+То есть: "в земле, где жил его народ".
+
+# Чтобы позвать его
+
+"Чтоб позвать Валаама". Царь Валак не просил Валаама лично, но сделал это через своих послов.
+
+# Покрыл всю землю
+
+Это преувеличение, употребляющееся для того, чтобы подчеркнуть мысль о том, как много было израильтян. Альтернативный перевод: "многочисленный народ вышел из Египта".
+
+Как показывают последующие события, Валаам не был обыкновенным языческим волхвом или кудесником. Это была несомненно богато одаренная натура, способная возвышаться до понимания истинного Бога и до уразумения голоса Его (Чис 24.3-4). Валаам принадлежал к тем немногочисленным среди язычников чтителям истинного Бога, которые сохраняли истины веры и нравственности путем предания.
+
+Он жил и действовал там, откуда вышел некогда родоначальник еврейского народа Авраам, где по преимуществу поселились потомки Сима, где особенно распространены были науки, исследовавшие движение светил небесных и утверждавшие мысль человека в идее необъятности могущества и премудрости Создателя. В церковных песнопениях Валаам называется звездочетом (троп. по 3 п. кан. 24 дек.), а волхвы, пришедшие, по указанию чудесной звезды, поклониться родившемуся в Вифлееме Христу, – учениками волхва Валаама (троп. по 5 п. кан. 22 дек.). Древний обычай магического воздействия на противника сохранился в военной практике некоторых народов и по настоящее время.
diff --git a/num/22/06.md b/num/22/06.md
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+# Итак, приди и прокляни для меня этот народ, потому что он сильнее меня: может быть, тогда я буду в состоянии разбить его и выгнать его из земли. Я знаю, что кого ты благословишь, тот будет благословен, и кого ты проклянёшь, тот будет проклят»
+
+עַתָּה֩ לְכָה־נָּ֨א אָֽרָה־לִּ֜י אֶת־הָעָ֣ם הַזֶּ֗ה כִּֽי־עָצ֥וּם הוּא֙ מִמֶּ֔נִּי אוּלַ֤י אוּכַל֙ נַכֶּה־בֹּ֔ו וַאֲגָרְשֶׁ֖נּוּ מִן־הָאָ֑רֶץ כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר
+
+"Сейчас приди, прошу и прокляни для меня народ этот, потому что сильнее меня он. Тогда может быть смогу я поразить его и выгнать из земли, потому что знаю, что кого ты благословишь, тот благословлен, а кого проклянешь, тот будет проклят".
+
+עָצוּם: сильный, большой, многочисленный. ארר: проклинать, заклинать.
+
+# Я знаю, что кого ты благословишь, тот будет благословен, и кого ты проклянёшь, тот будет проклят
+
+Здесь можно употребить действительный залог: "я знаю, что ты имеешь силу благословлять и проклинать людей".
+
+В числе прочего этим прорицателям или волхвам приписывалась действенная сила проклятий. Произнося их в адрес намеченных жертв, они прибегали к какому-то особому языку, пользовались предназначенными на этот случай формулировками, и проклятия так или иначе действовали.
diff --git a/num/22/07.md b/num/22/07.md
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+++ b/num/22/07.md
@@ -0,0 +1,23 @@
+# Моавитские и мадиамские старейшины с подарками за предсказание в руках пошли, пришли к Валааму и пересказали ему слова Валака
+
+וַיֵּ֨לְכ֜וּ זִקְנֵ֤י מֹואָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֨אוּ֙ אֶל־בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק
+
+"И пошли старейшины моавитские и старейшины медиамские и за прорицания в руках их (подарки, дары), и пришли к Валааму и сказали (повторили) ему слова Валаака".
+
+קֶסֶם: прорицание, ворожба, гадание, волшебство, волхвование; 2. плата за прорицание.
+
+וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק: И сказали ему слова Валаака".
+
+# С подарками за предсказание в руках
+
+Вместо абстрактного существительного "предсказание" можно употребить глагол: "с подарками, чтобы он проклял Израиль".
+
+# Пришли к Валааму
+
+Или "отправились к Валааму".
+
+# Пересказали ему слова Валака
+
+То есть: "передали ему послание Валака".
+
+И вот Валак попросил Валаама прийти в Моав и произнести проклятие на Израиля, которое, по крайней мере, настолько бы ослабило его, чтобы ему можно было нанести поражение. Валак признал репутацию Валаама как человека, чьи благословения и проклятия действительно имели силу. Приняв посланных к нему царем, Валаам просил их провести ночь у него, чтобы дать ему время испросить воли Господней на этот счет.
diff --git a/num/22/08.md b/num/22/08.md
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--- /dev/null
+++ b/num/22/08.md
@@ -0,0 +1,13 @@
+# Он сказал им: «Останьтесь здесь на ночь, и я дам вам ответ, если скажет мне Господь». И остались моавитские старейшины у Валаама
+
+וַיֹּ֣אמֶר אֲלֵיהֶ֗ם לִ֤ינוּ פֹה֙ הַלַּ֔יְלָה וַהֲשִׁבֹתִ֤י אֶתְכֶם֙ דָּבָ֔ר כַּאֲשֶׁ֛ר יְדַבֵּ֥ר יְהוָ֖ה אֵלָ֑י וַיֵּשְׁב֥וּ שָׂרֵֽי־מֹואָ֖ב עִם־בִּלְעָֽם׃
+
+"И сказал им (Валаам): переночуйте здесь (одну) ночь, и я вернусь к вам (утром) и скажу, что сказал мне Господь. И остались лидеры моавитские с Валаамом (у Валаама)".
+
+שוב: возвращаться, поворачивать назад, обращаться.
+
+# Я дам вам ответ
+
+Валаам говорит о своём ответе как о чём-то материальном, что он способен дать послам. Альтернативный перевод: "я скажу вам".
+
+Просьба такого рода, исходившая от языческого волхва, могла бы показаться странной; надо, однако, принять во внимание широкий духовный кругозор язычников и убежденность их в том, что собственные боги каждого народа имели величайшую силу среди него - в осуществлении как злых, так и добрых дел. Потому-то и выразил Валаам намерение вступить в контакт с Богом Израиля.
diff --git a/num/22/09.md b/num/22/09.md
new file mode 100644
index 00000000..a8608ba7
--- /dev/null
+++ b/num/22/09.md
@@ -0,0 +1,17 @@
+# Бог пришёл к Валааму и сказал: «Кто эти люди с тобой?»
+
+וַיָּבֹ֥א אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֕אמֶר מִ֛י הָאֲנָשִׁ֥ים הָאֵ֖לֶּה עִמָּֽךְ
+
+"И пришел Бог (Элохим) у Валааму и сказал: что за мужчины это с тобой (у тебя)"?
+
+הָאֲנָשִׁים: мужчины, люди.
+
+# Бог пришёл к Валааму
+
+"Бог явился Валааму", как именно, мы не знаем.
+
+# Кто эти люди с тобой?
+
+С этого вопроса в повествовании начинают разворачиваться новые события. Вместо вопроса можно использовать утверждение: "Расскажи мне о людях, пришедших к тебе".
+
+В милостивом снисхождении Своем (и зная, что и на тот раз благословит Свой народ) Господь явился волхву и предупредил его, чтоб не поступал во просьбе Валака и не вздумал проклинать Божий благословенный народ. Явление Бога Израиля Валааму не было единственным в своем роде: Он являлся и другим не исповедывавшим Его пророкам и царям. Так, во времена Авраама Бог открыл Себя Авимелеху, царю Герара (Быт. 20:6-7), Он являлся фараону во снах (Быт. 41:25), во сне и в видениях - Навуходоносору (Дан. 4:1-18), являлся и другим.
diff --git a/num/22/10.md b/num/22/10.md
new file mode 100644
index 00000000..77f84756
--- /dev/null
+++ b/num/22/10.md
@@ -0,0 +1,5 @@
+# Валаам сказал Богу: «Валак, сын Сепфора, моавитский царь прислал ко мне
+
+וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־הָאֱלֹהִ֑ים בָּלָ֧ק בֶּן־צִפֹּ֛ר מֶ֥לֶךְ מֹואָ֖ב שָׁלַ֥ח אֵלָֽי
+
+"И сказал Валаам Богу (Элохиму): Валаак, сын Цифора царь моавитский послал ко мне".
diff --git a/num/22/11.md b/num/22/11.md
new file mode 100644
index 00000000..56c8d62f
--- /dev/null
+++ b/num/22/11.md
@@ -0,0 +1,3 @@
+# "Народ вышел из Египта и покрыл всю землю. Итак, приди, прокляни его для меня. Может быть, тогда я смогу сразиться с ним и смогу выгнать его"»
+
+Парафраз стихов 6-7.
diff --git a/num/22/12.md b/num/22/12.md
new file mode 100644
index 00000000..5405f7da
--- /dev/null
+++ b/num/22/12.md
@@ -0,0 +1,11 @@
+# И сказал Бог Валааму: «Не ходи с ними, не проклинай этот народ, так как он благословен»
+
+וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא׃
+
+"И сказал Бог Валааму: не ходи с ними, не проклинай народ, потому что благословен он".
+
+# Так как он благословен
+
+Здесь можно употребить действительный залог: "так как Я его благословил".
+
+См. комментарии к 10 стиху.
diff --git a/num/22/13.md b/num/22/13.md
new file mode 100644
index 00000000..4022e35b
--- /dev/null
+++ b/num/22/13.md
@@ -0,0 +1,5 @@
+# Валаам встал утром и сказал вождям Валака: «Возвращайтесь в вашу землю, так как Господь не хочет и не позволяет мне идти с вами»
+
+וַיָּ֤קָם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֨אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶֽל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן יְהוָ֔ה לְתִתִּ֖י לַהֲלֹ֥ךְ עִמָּכֶֽם
+
+"И встал Валаам утром и сказал вождям Валаака: идите в землю вашу, потому что не позволяет Господь мне идти с вами".
diff --git a/num/22/14.md b/num/22/14.md
new file mode 100644
index 00000000..7aec8856
--- /dev/null
+++ b/num/22/14.md
@@ -0,0 +1,7 @@
+# Моавитские вожди встали, пришли к Валаку и сказали: «Валаам не согласился идти с нами»
+
+וַיָּק֨וּמוּ֙ שָׂרֵ֣י מֹואָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ
+
+"И встали моавитские вожди и пришли к Валааку и сказали: не позволено было Валааму идти с нами".
+
+Однако Валаам снова отказался идти с ними, потому что, сказал он, сколько бы ни дали ему серебра и золота (сравните 24:13), не убедить им его, чтобы совершил невозможное - помешал исполнению целей Яхве, Бога Израиля (Которого он называет здесь "своим" Богом; по-видимому, Валаам в состоянии был возвыситься до уразумения голоса истинного Бога). И все-таки он пообещал посланцам еще раз вопросить Господа. На этот раз Господь дал ему разрешение - не проклинать Его народ, но пойти в Моав, чтобы Он, Господь, мог явить славу Свою через Валаама
diff --git a/num/22/15.md b/num/22/15.md
new file mode 100644
index 00000000..2dfb9363
--- /dev/null
+++ b/num/22/15.md
@@ -0,0 +1,7 @@
+# Валак послал ещё вождей, важнее и почётнее тех
+
+וַיֹּ֥סֶף עֹ֖וד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה
+
+"И снова: еще раз Валаак послал вождей, более многочисленных и почетных, чем ие (прежде)".
+
+כבד: быть тяжёлым; 2. быть весомым или почётным.
diff --git a/num/22/16.md b/num/22/16.md
new file mode 100644
index 00000000..64e74732
--- /dev/null
+++ b/num/22/16.md
@@ -0,0 +1,5 @@
+# Они пришли к Валааму и сказали ему: «Так говорит Валак, сын Сепфора: "Не откажись прийти ко мне
+
+וַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ לֹ֗ו כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפֹּ֔ור אַל־נָ֥א תִמָּנַ֖ע מֵהֲלֹ֥ךְ אֵלָֽי
+
+"И пришли они к Валааму и сказали ему: так говорит Валаак, сын Цифора: не отказывайся прийти ко мне". מנע: отказываться, удерживать, задерживать.
diff --git a/num/22/17.md b/num/22/17.md
new file mode 100644
index 00000000..257fabd0
--- /dev/null
+++ b/num/22/17.md
@@ -0,0 +1,9 @@
+# Я окажу тебе великую честь и сделаю всё, что скажешь. Приди же, прокляни для меня этот народ"»
+
+כִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד וְכֹ֛ל אֲשֶׁר־תֹּאמַ֥ר אֵלַ֖י אֶֽעֱשֶׂ֑ה וּלְכָה־נָּא֙ קָֽבָה־לִּ֔י אֵ֖ת הָעָ֥ם הַזֶּֽה
+
+"Потому что я сильно почту тебя, и все, что скажешь, сделаю. Приди, прошу и прокляни народ этот".
+
+כִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד: потому что почту тебя почтением сильным.
+
+קבב: проклинать, клясть.
diff --git a/num/22/18.md b/num/22/18.md
new file mode 100644
index 00000000..c0bf48d3
--- /dev/null
+++ b/num/22/18.md
@@ -0,0 +1,17 @@
+# Валаам отвечал рабам Валака: «Даже если Валак даст мне свой дом, полный серебра и золота, не смогу нарушить веления Господа, моего Бога, и сделать что-либо малое или великое
+
+וַיַּ֣עַן בִּלְעָ֗ם וַיֹּ֨אמֶר֙ אֶל־עַבְדֵ֣י בָלָ֔ק אִם־יִתֶּן־לִ֥י בָלָ֛ק מְלֹ֥א בֵיתֹ֖ו כֶּ֣סֶף וְזָהָ֑ב לֹ֣א אוּכַ֗ל לַעֲבֹר֙ אֶת־פִּי֙ יְהוָ֣ה אֱלֹהָ֔י לַעֲשֹׂ֥ות קְטַנָּ֖ה אֹ֥ו גְדֹולָֽה
+
+"И отвечал Валаам и сказал слугам Валаака: если даст мне Валаак наполненный дом серебром и золотом не смогу преступить (повеление) сказанное Господом Богом моим, чтобы сделать что-то маленькое или большое".
+
+קְטַנָּ֖ה אֹ֥ו גְדֹולָֽה: маленькое или большое.
+
+# Даже если Валак даст мне свой дом, полный серебра и золота
+
+Это гипотетическая ситуация, которая не происходила в реальной жизни. Валаам хочет сказать, что никакое богатство не заставит его нарушить Божью волю.
+
+# Не смогу нарушить веления Господа,... и сделать что-либо малое или великое
+
+Валаам говорит, что он не может действовать против воли Господа.
+
+Обещание щедрых подарков начинает заметно ослаблять прежнюю решимость Валаама (Чис.22:13, 18) следовать велениям Бога.
diff --git a/num/22/19.md b/num/22/19.md
new file mode 100644
index 00000000..1919ef1d
--- /dev/null
+++ b/num/22/19.md
@@ -0,0 +1,5 @@
+# Впрочем, вы останьтесь здесь на ночь, и я узнаю, что ещё мне скажет Господь»
+
+תָּ֗ה שְׁב֨וּ נָ֥א בָזֶ֛ה גַּם־אַתֶּ֖ם הַלָּ֑יְלָה וְאֵ֣דְעָ֔ה מַה־יֹּסֵ֥ף יְהוָ֖ה דַּבֵּ֥ר עִמִּֽי׃
+
+"Сейчас останьтесь здесь на ночь, а я узнаю что еще Господь скажет мне".
diff --git a/num/22/20.md b/num/22/20.md
new file mode 100644
index 00000000..211fd30c
--- /dev/null
+++ b/num/22/20.md
@@ -0,0 +1,7 @@
+# Ночью Бог пришёл к Валааму и сказал ему: «Если эти люди пришли звать тебя, встань, пойди с ними, но только делай то, что Я буду тебе говорить»
+
+וַיָּבֹ֨א אֱלֹהִ֥ים׀ אֶל־בִּלְעָם֮ לַיְלָה֒ וַיֹּ֣אמֶר לֹ֗ו אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם וְאַ֗ךְ אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹתֹ֥ו תַעֲשֶֽׂה
+
+"И пришел Господь к Валааму ночью (той) и сказал ему: если звать тебя пришли люди (эти), встань и пойди с ними, и говори, что я скажу тебе и делай".
+
+Для Валаама открывается выход: он может принять приглашение старейшин и в то же время поступить по указаниям свыше.
diff --git a/num/22/21.md b/num/22/21.md
new file mode 100644
index 00000000..0da19cac
--- /dev/null
+++ b/num/22/21.md
@@ -0,0 +1,13 @@
+# Утром встал Валаам, оседлал свою ослицу и пошёл с моавитскими вождями
+
+יָּ֤קָם בִּלְעָם֙ בַּבֹּ֔קֶר וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנֹ֑ו וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מֹואָֽב
+
+"И встал Валаам утром и оседлал ослицу его, и пошел с вождями моавитскими".
+
+וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנֹ֑ו: и оседлал ослицу его.
+
+# Оседлал свою ослицу
+
+Оседлать - значит положить седло на спину животного. Седло - это сиденье для наездника, кладущееся на спину ездового животного.
+
+На следующий день Валаам, оседлав ослицу свою, отправился в Моав, но Господь прогневался на него и встал на его пути, приняв вид Ангела. Так как разрешение идти Господь Валааму дал (стих 20), то гнев Его мог быть средством напоминания прорицателю, на каких условиях позволено ему отправиться в Моав, но мог быть вызван и тем, что побудило идти туда самого Валаама, хотя он и не высказал этого (языческий волхвователь "возлюбил мзду неправедную" (2-Пет. 2:15), что, конечно, не могло быть угодно Богу (сравните Чис. 22:32б, 34-35). 22: 21-35 Господь стремится укрепить Валаама в его решении говорить только то, что скажет ему Он Сам, поскольку через пророчества Валаама Он раскрывает Свою волю в отношении будущего Израиля.
diff --git a/num/22/22.md b/num/22/22.md
new file mode 100644
index 00000000..981fd9e0
--- /dev/null
+++ b/num/22/22.md
@@ -0,0 +1,21 @@
+# Божий Гнев воспылал за то, что он пошёл, и ангел Господа встал на дороге, чтобы воспрепятствовать ему. Он ехал на своей ослице, и с ним — двое его слуг
+
+יִּֽחַר־אַ֣ף אֱלֹהִים֮ כִּֽי־הֹולֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְהוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן לֹ֑ו וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנֹ֔ו וּשְׁנֵ֥י נְעָרָ֖יו עִמֹּֽו
+
+"И воспылал гнев Господа за то, что он пошел. И явился ангел Господень на пути, и встал чтобы препятствовать (сатанить)  его движению на ослице. Был он и двое слуг его".
+
+יִּֽחַר־אַ֣ף אֱלֹהִים֮ כִּֽי־הֹולֵ֣ךְ: И воспылал гнев Господа, за то, что он пошел.
+
+יצב: стоять, вставать, становиться, устоять; 2. представать, являться.
+
+שָטָן: сатана; 2. противник, неприятель.
+
+# Божий Гнев воспылал
+
+Божий гнев здесь сравнивается с пылающим огнём. Можно сказать: "Бог сильно разгневался".
+
+# Чтобы воспрепятствовать ему
+
+То есть: "чтобы остановить Валаама".
+
+В образе Ангела явился Сам Господь, т. е. здесь имела место теофания. Это явствует из того, что в стихах, где излагается эпизод. Ангел Господень приравнивается к Божеству и принимает поклонение; все это категорически исключалось для обычных ангелов (толкование на Быт. 16:7; и сравните Быт. 18:1-2; 22:14-18; Исх. 3:1-6; Иис. Н. 5:13-15; Суд. 6:20-22; 13:17-23 и т. д.).
diff --git a/num/22/23.md b/num/22/23.md
new file mode 100644
index 00000000..002d6ba8
--- /dev/null
+++ b/num/22/23.md
@@ -0,0 +1,21 @@
+# Ослица увидела ангела Господа, стоящего на дороге с обнажённым мечом в руке, повернула с дороги и пошла на поле. Валаам стал бить ослицу, чтобы вернуть её на дорогу
+
+וַתֵּ֣רֶא הָאָתֹון֩ אֶת־מַלְאַ֨ךְ יְהוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבֹּ֤ו שְׁלוּפָה֙ בְּיָדֹ֔ו וַתֵּ֤ט הָֽאָתֹון֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָתֹ֔ון לְהַטֹּתָ֖הּ הַדָּֽרֶךְ
+
+"И увидела ослица ангела Господа стоящего на пути с мечом в руке. И повернула ослица с дороги и пошла в поле, и стал бить Валаам ослицу, чтобы вернуть её на дорогу".
+
+נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבֹּ֤ו שְׁלוּפָה֙ בְּיָדֹ֔ו: стоящий на пути с мечом извлеченным (из ножен) в руке.
+
+שלף: вытягивать, вынимать, снимать, извлекать, обнажать (меч), исторгать. נכה: быть поражённым, быть убитым.
+
+# Обнажённым мечом
+
+Ангел приготовил меч для того, чтобы использовать его. Альтернативный перевод: "с мечом наготове".
+
+# Ослица увидела ангела Господа, стоящего на дороге с обнажённым мечом в руке, повернула с дороги и пошла на поле
+
+Ослица сделала это, чтобы не допустить столкновения с Божьим ангелом.
+
+# Повернула с дороги
+
+Иногда о животных говориться как о "нём" или о "ней". Альтернативный перевод: "сошла с дороги".
diff --git a/num/22/24.md b/num/22/24.md
new file mode 100644
index 00000000..13be33a0
--- /dev/null
+++ b/num/22/24.md
@@ -0,0 +1,7 @@
+# И встал ангел Господа на узкой дороге, между виноградниками, где стены с одной и с другой стороны
+
+וַֽיַּעֲמֹד֙ מַלְאַ֣ךְ יְהוָ֔ה בְּמִשְׁעֹ֖ול הַכְּרָמִ֑ים גָּדֵ֥ר מִזֶּ֖ה וְגָדֵ֥ר מִזֶּֽה
+
+"И встал ангел Господень в узкой части виноградника, где с одной стороны стена и с другой стороны стена".
+
+מִשְעוֹל: узкая дорожка или стезя.
diff --git a/num/22/25.md b/num/22/25.md
new file mode 100644
index 00000000..5ab0f4b4
--- /dev/null
+++ b/num/22/25.md
@@ -0,0 +1,19 @@
+# Ослица, увидев ангела Господа, прижалась к стене, прижала к ней ногу Валаама, и он опять стал её бить
+
+וַתֵּ֨רֶא הָאָתֹ֜ון אֶת־מַלְאַ֣ךְ יְהוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ
+
+"И увидела ослица ангела Господня и стала жаться (прижиматься) к стене. И прижала ногу Валаама к стене. И (он) снова стал бить её". לחץ: теснить, прижимать; 2. притеснять, угнетать. прижиматься.
+
+# Прижалась к стене
+
+Она попыталась избежать столкновения с Божьим ангелом, стоящим на дороге.
+
+# Прижалась
+
+Иногда о животных говориться как о "нём" ли о "ней".
+
+# Прижала к ней ногу Валаама
+
+То есть: "придавила к ней ногу Валаама".
+
+Валаам, по-видимому, не слишком удивился такому обороту событий - ведь, будучи языческим прорицателем, он несомненно слышал о подобных вещах прежде. Значительной частью своих успехов такие, как он, служители магических культов были обязаны помощи демонов, которые действовали как через них самих, так и через в намеченные ими жертвы.
diff --git a/num/22/26.md b/num/22/26.md
new file mode 100644
index 00000000..a87eff4e
--- /dev/null
+++ b/num/22/26.md
@@ -0,0 +1,9 @@
+# Ангел Господа вновь перешёл и встал в тесном месте, где некуда повернуть ни направо, ни налево
+
+וַיֹּ֥וסֶף מַלְאַךְ־יְהוָ֖ה עֲבֹ֑ור וַֽיַּעֲמֹד֙ בְּמָקֹ֣ום צָ֔ר אֲשֶׁ֛ר אֵֽין־דֶּ֥רֶךְ לִנְטֹ֖ות יָמִ֥ין וּשְׂמֹֽאול
+
+"И снова ангел Господень пересек (дорогу) и встал в месте, в тесном месте, которое нельзя пройти по дороге, чтобы повернуть или направо или налево".
+
+צַר: теснота.
+
+לִנְטֹ֖ות יָמִ֥ין וּשְׂמֹֽאול: чтобы повернуть направо или налево.
diff --git a/num/22/27.md b/num/22/27.md
new file mode 100644
index 00000000..265e00fe
--- /dev/null
+++ b/num/22/27.md
@@ -0,0 +1,13 @@
+# Ослица, увидев ангела Господа, легла под Валаамом. Валаам разозлился и стал бить ослицу палкой
+
+וַתֵּ֤רֶא הָֽאָתֹון֙ אֶת־מַלְאַ֣ךְ יְהוָ֔ה וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם וַיִּֽחַר־אַ֣ף בִּלְעָ֔ם וַיַּ֥ךְ אֶת־הָאָתֹ֖ון בַּמַּקֵּֽל
+
+"И увидела ослица его ангела Господня и легла под Валаамом. И возгорелся гнев Валаама и стал он бить ослицу его палкой (прутом)".
+
+וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם: и легла под Валаамом.
+
+בַּמַּקֵּֽל: палкой, прутом.
+
+# Валаам разозлился
+
+Альтернативный перевод: "Валаам разгневался, пришёл в ярость".
diff --git a/num/22/28.md b/num/22/28.md
new file mode 100644
index 00000000..204fe8a5
--- /dev/null
+++ b/num/22/28.md
@@ -0,0 +1,15 @@
+# Господь открыл ослице уста, и она сказала Валааму: «Что я тебе сделала, что ты бьёшь меня третий раз?»
+
+וַיִּפְתַּ֥ח יְהוָ֖ה אֶת־פִּ֣י הָאָתֹ֑ון וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִֽי לְךָ֔ כִּ֣י הִכִּיתַ֔נִי זֶ֖ה שָׁלֹ֥שׁ רְגָלִֽים
+
+"И открыл Господь уста ослицы его, и сказала Валааму: что делаешь ты, зачем бьёшь меня вот уже третий раз"?
+
+# Господь открыл ослице уста, и она сказала Валааму
+
+"Открыть уста" - значит "начать говорить". Альтернативный перевод: "Господь дал ослице способность говорить человеческим языком, и она сказала Валааму".
+
+# Она сказала Валааму
+
+То есть: "ослица сказала Валааму".
+
+Известно, к примеру, что змей обрел способность говорить (Быт. 3:1). Иисус изгнал демонов из тела человека и позволил им вселиться в стадо свиней. Хотя в Евангелиях не записано, что демоны говорили через свиней, они могли входить и входили в животных (Лук. 8:26-39). Так что похоже, что Валаам, хорошо знакомый с явлениями духовного мира, не впервые сталкивался и с феноменом говорящего животного. Только на этот раз Господь дал животному возможность говорить.
diff --git a/num/22/29.md b/num/22/29.md
new file mode 100644
index 00000000..87eac17c
--- /dev/null
+++ b/num/22/29.md
@@ -0,0 +1,7 @@
+# Валаам сказал ослице: «За то, что ты издевалась надо мной. Если был бы у меня меч в руке, я тут же убил бы тебя»
+
+וַיֹּ֤אמֶר בִּלְעָם֙ לָֽאָתֹ֔ון כִּ֥י הִתְעַלַּ֖לְתְּ בִּ֑י ל֤וּ יֶשׁ־חֶ֨רֶב֙ בְּיָדִ֔י כִּ֥י עַתָּ֖ה הֲרַגְתִּֽיךְ
+
+"И сказал Валаам ослице: потому что ты капризничаешь, если бы был у меня меч в руке сейчас, убил бы тебя".
+
+הִתְעַלַּלְתְּ: капризничать, издеваться, глумиться. הרג: убивать.
diff --git a/num/22/30.md b/num/22/30.md
new file mode 100644
index 00000000..cbc92f58
--- /dev/null
+++ b/num/22/30.md
@@ -0,0 +1,17 @@
+# Ослица сказала Валааму: «Не я ли твоя ослица, на которой ты ездил с начала и до этого дня? Имела ли я привычку так поступать с тобой?» Он сказал: «Нет»
+
+וַתֹּ֨אמֶר הָאָתֹ֜ון אֶל־בִּלְעָ֗ם הֲלֹוא֩ אָנֹכִ֨י אֲתֹֽנְךָ֜ אֲשֶׁר־רָכַ֣בְתָּ עָלַ֗י מֵעֹֽודְךָ֙ עַד־הַיֹּ֣ום הַזֶּ֔ה הַֽהַסְכֵּ֣ן הִסְכַּ֔נְתִּי לַעֲשֹׂ֥ות לְךָ֖ כֹּ֑ה וַיֹּ֖אמֶר לֹֽא
+
+"И сказала ослица его Валааму: не я ли ослица твоя, на которой ездил ты от начала и до сего дня? Имела ли я такую привычку так делать тебе? И сказал: "Нет".
+
+רכב: ехать (верхом или в колеснице), везти; 2. сажать (на животное или в колесницу); 3. класть, возм. запрягать.
+
+מֵעֹֽודְךָ: от начала.
+
+סכן: быть полезным, доставлять пользу, быть в помощь, иметь привычку.
+
+# Не я ли твоя ослица, на которой ты ездил с начала и до этого дня? Имела ли я привычку так поступать с тобой?
+
+Это риторические вопросы, которые ослица задаёт Валааму, чтобы обличить его в несправедливом отношении к ней. Вместо них можно использовать утверждения: "Я - твоя ослица, на которой ты ездил всю свою жизнь! Я никогда раньше не поступала с тобой так!"
+
+См. комментарии к 29 стиху.
diff --git a/num/22/31.md b/num/22/31.md
new file mode 100644
index 00000000..1792c50f
--- /dev/null
+++ b/num/22/31.md
@@ -0,0 +1,21 @@
+# Господь открыл глаза Валааму, и он увидел ангела Господа, стоящего на дороге с обнажённым мечом в руке. Валаам поклонился и упал на своё лицо
+
+יְגַ֣ל יְהוָה֮ אֶת־עֵינֵ֣י בִלְעָם֒ וַיַּ֞רְא אֶת־מַלְאַ֤ךְ יְהוָה֙ נִצָּ֣ב בַּדֶּ֔רֶךְ וְחַרְבֹּ֥ו שְׁלֻפָ֖ה בְּיָדֹ֑ו וַיִּקֹּ֥ד וַיִּשְׁתַּ֖חוּ לְאַפָּֽיו
+
+"И обнажил (открыл) Господь глаза Валаама и увидел он ангела Господня, стоящего на дороге, и меч его обнаженный в руке его. И поклонился и упал на лицо его".
+
+שחה: поклоняться.
+
+# Господь открыл глаза Валааму, и он увидел ангела Господа
+
+"Открыл глаза Валааму" - значит дал способность видеть. Альтернативный перевод: "Господь дал Валааму способность видеть Его ангела".
+
+# Стоящего на дороге с обнажённым мечом
+
+Ангел обнажил меч, для того, чтобы использовать его. См. [Числа 22:23](../22/23.md). Можно сказать: "с мечом наготове"".
+
+# Валаам поклонился и упал на своё лицо
+
+Он сделал это в знак своего смирения перед Божьим ангелом.
+
+Представляется, что Господь имел в виду упомянутое выше тайное вожделение Валаама к золоту, которое не могло найти у Него сочувствия. По словам Господа, Валаам остался в живых лишь потому, что ослица увидела Ангела и свернула в сторону. Тогда Валаам признал свой грех, выразившийся в том, что в действиях ослицы не увидел руки Господа. Он изъявил намерение вернуться в Пефор, но Ангел Господень повелел ему идти с тем, однако, чтобы говорить только то, что Бог прикажет ему (сравните стих 20).
diff --git a/num/22/32.md b/num/22/32.md
new file mode 100644
index 00000000..2ef1ea8e
--- /dev/null
+++ b/num/22/32.md
@@ -0,0 +1,15 @@
+# И сказал ему ангел Господа: «За что ты бил твою ослицу три раза? Я вышел, чтобы препятствовать, потому что ты не прав передо Мной
+
+וַיֹּ֤אמֶר אֵלָיו֙ מַלְאַ֣ךְ יְהוָ֔ה עַל־מָ֗ה הִכִּ֨יתָ֙ אֶת־אֲתֹ֣נְךָ֔ זֶ֖ה שָׁלֹ֣ושׁ רְגָלִ֑ים הִנֵּ֤ה אָנֹכִי֙ יָצָ֣אתִי לְשָׂטָ֔ן כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדִּֽי׃
+
+"И сказал ему ангел Господень: для чего бьёшь ослицу твою три раза? И вот я пришел, чтобы противиться тебе (сатанить), потому что неверен путь твой перед Мной".
+
+רֶגל: нога, стопа; 2. раз.
+
+# За что ты бил твою ослицу три раза?
+
+Это риторический вопрос. Ангел обличает Валаама. Вместо вопроса можно использовать утверждение: "Ты не должен был бить свою ослицу - и аж три раза!"
+
+# Чтобы препятствовать
+
+То есть: "чтобы преградить тебе путь".
diff --git a/num/22/33.md b/num/22/33.md
new file mode 100644
index 00000000..cddae7ef
--- /dev/null
+++ b/num/22/33.md
@@ -0,0 +1,9 @@
+# Ослица, увидев Меня, повернула от Меня три раза. Если бы она не повернула от Меня, то Я убил бы тебя, а её оставил бы в живых»
+
+תִּרְאַ֨נִי֙ הָֽאָתֹ֔ון וַתֵּ֣ט לְפָנַ֔י זֶ֖ה שָׁלֹ֣שׁ רְגָלִ֑ים אוּלַי֙ נָטְתָ֣ה מִפָּנַ֔י כִּ֥י עַתָּ֛ה גַּם־אֹתְכָ֥ה הָרַ֖גְתִּי וְאֹותָ֥הּ הֶחֱיֵֽיתִי׃
+
+"И увидела меня ослица и повернула от лица моего трижды, если бы не повернула от лица моего, сейчас тебя убил бы и не оставил в живых".
+
+# Если бы она не повернула от Меня, то Я убил бы тебя
+
+Это предполагаемая ситуация, которая в реальности не случилась, благодаря тому, что ослица спасла Валаама.
diff --git a/num/22/34.md b/num/22/34.md
new file mode 100644
index 00000000..e24e1286
--- /dev/null
+++ b/num/22/34.md
@@ -0,0 +1,7 @@
+# И сказал Валаам ангелу Господа: «Я согрешил, потому что не знал, что Ты против меня стоишь на дороге. Итак, если это неприятно в Твоих глазах, то я вернусь»
+
+וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־מַלְאַ֤ךְ יְהוָה֙ חָטָ֔אתִי כִּ֚י לֹ֣א יָדַ֔עְתִּי כִּ֥י אַתָּ֛ה נִצָּ֥ב לִקְרָאתִ֖י בַּדָּ֑רֶךְ וְעַתָּ֛ה אִם־רַ֥ע בְּעֵינֶ֖יךָ אָשׁ֥וּבָה לִּֽי
+
+"И сказал Валаам ангелу Господню: согрешил я, потому что не знал, что ты против меня стоишь, чтобы встретить меня на дороге. И сейчас если зло в глазах твоих (это), я вернусь к себе".
+
+אִם־רַ֥ע בְּעֵינֶ֖יךָ: если (это) зло в глазах твоих.
diff --git a/num/22/35.md b/num/22/35.md
new file mode 100644
index 00000000..45f7fd4c
--- /dev/null
+++ b/num/22/35.md
@@ -0,0 +1,5 @@
+# Ангел Господа сказал Валааму: «Пойди с этими людьми и говори только то, что Я буду говорить тебе». И пошёл Валаам с вождями Валака
+
+וַיֹּאמֶר֩ מַלְאַ֨ךְ יְהוָ֜ה אֶל־בִּלְעָ֗ם לֵ֚ךְ עִם־הָ֣אֲנָשִׁ֔ים וְאֶ֗פֶס אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹתֹ֣ו תְדַבֵּ֑ר וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־שָׂרֵ֥י בָלָֽק
+
+"И сказал Ангел Господень Валааму: пойди с людьми (этими), только говорили слова, которые Я скажу тебе говорить. И пошел Валаам с вождями Валаака".
diff --git a/num/22/36.md b/num/22/36.md
new file mode 100644
index 00000000..d81bc741
--- /dev/null
+++ b/num/22/36.md
@@ -0,0 +1,13 @@
+# Валак, услышав, что идёт Валаам, вышел ему навстречу в моавитский город, который на границе при Арноне, который у самого её края
+
+וַיִּשְׁמַ֥ע בָּלָ֖ק כִּ֣י בָ֣א בִלְעָ֑ם וַיֵּצֵ֨א לִקְרָאתֹ֜ו אֶל־עִ֣יר מֹואָ֗ב אֲשֶׁר֙ עַל־גְּב֣וּל אַרְנֹ֔ן אֲשֶׁ֖ר בִּקְצֵ֥ה הַגְּבֽוּל
+
+"И услышал Валаак, что идет Валаам, и вышел навстречу ему, к городу Моавитскому, который на границе Арнона, который у края границы". גְּבוּל: гора; 2. граница, предел, конец, край; 3. территория, область, страна; 4. ограда, обод, пояс.
+
+# При Арноне
+
+Арнон - это река. См. [Числа 21:13](../21/13.md).
+
+Стихи 36-41 описывают встречу Валака и Валаама – объединившихся врагов Божьего Израиля, но здесь, похоже, они каждый по-своему надеются на успех.
+
+Валак говорит о нем с уверенностью, не сомневаясь, что сейчас, когда Валаам пришел, он добьется своей цели. В ожидании этого он вышел навстречу к самой границе своего государства, частично, чтобы польстить своему нетерпеливому желанию увидеть человека, от которого так много ожидал, частично, чтобы польстить Валааму и побудить его сделать все, что в его силах.
diff --git a/num/22/37.md b/num/22/37.md
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index 00000000..824e5707
--- /dev/null
+++ b/num/22/37.md
@@ -0,0 +1,9 @@
+# И сказал Валак Валааму: «Не посылал ли я за тобой? Почему ты не шёл ко мне? Неужели я не могу проявить к тебе моё почтение?»
+
+וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם הֲלֹא֩ שָׁלֹ֨חַ שָׁלַ֤חְתִּי אֵלֶ֨יךָ֙ לִקְרֹא־לָ֔ךְ לָ֥מָּה לֹא־הָלַ֖כְתָּ אֵלָ֑י הַֽאֻמְנָ֔ם לֹ֥א אוּכַ֖ל כַּבְּדֶֽךָ׃
+
+"И сказал Валаак Валааму: не посылал ли я к тебе и звал тебя? Почему не приходил ты ко мне? Не мог проявить почтение"?
+
+הֲלֹא֩ שָׁלֹ֨חַ שָׁלַ֤חְתִּי: двойное усиление мысли - Я точно посылал за тобой!
+
+Теперь Валаку не на что жаловаться за исключением того, что Валаам не пришел раньше. Он считает, что пророк должен был задуматься о неотложности этого дела: «Не посылал ли я к тебе, звать тебя?» (тут нужно отметить, что назойливость людей по рангу ниже царей часто одерживает победу над их желаниями), то есть он должен был подумать о намерениях Валака относительно него: «Неужели я в самом деле не могу почтить его?» В своем царстве Валак был источником почестей, и Валаам мог выбирать в качестве дара любую; поэтому царь считал, что пророк оскорбил его своим опозданием, которое рассматривалось, словно тот считал приготовленные для него почести недостойными его.
diff --git a/num/22/38.md b/num/22/38.md
new file mode 100644
index 00000000..befcd782
--- /dev/null
+++ b/num/22/38.md
@@ -0,0 +1,13 @@
+# Валаам сказал Валаку: «Вот я и пришёл к тебе, но могу ли я что-то сказать от себя? Что вложит Бог в мои уста, то и буду говорить»
+
+יֹּ֨אמֶר בִּלְעָ֜ם אֶל־בָּלָ֗ק הִֽנֵּה־בָ֨אתִי֙ אֵלֶ֔יךָ עַתָּ֕ה הֲיָכֹ֥ול אוּכַ֖ל דַּבֵּ֣ר מְא֑וּמָה הַדָּבָ֗ר אֲשֶׁ֨ר יָשִׂ֧ים אֱלֹהִ֛ים בְּפִ֖י אֹתֹ֥ו אֲדַבֵּֽר׃
+
+"И сказал Валаам Валааку: вот, я пришел к тебе. Сейчас могу ли точно я сказать что-то от себя? Что вложил Господь в уста мои, то скажу".
+
+מְאוּמָה: что-либо, что-то; при отриц. ничего, ничто.
+
+הֲיָכֹ֥ול אוּכַ֖ל: точно ли я могу? מְאוּמָה: что-либо, что-то; при отриц. ничего, ничто.
+
+# Что вложит Бог в мои уста, то и буду говорить
+
+Валаам говорит о Божьем послании как о чём-то, что Господь вложит в его уста. Альтернативный перевод: "я буду говорить только те слова, которые Бог мне даст" .
diff --git a/num/22/39.md b/num/22/39.md
new file mode 100644
index 00000000..bc984bd9
--- /dev/null
+++ b/num/22/39.md
@@ -0,0 +1,9 @@
+# Валаам с Валаком пошли и пришли в Кириаф-Хуцоф
+
+וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־בָּלָ֑ק וַיָּבֹ֖אוּ קִרְיַ֥ת חֻצֹֽות׃
+
+"И пошли Валаам с Валааком и пришли в Кириаф-Хуцот (Хуцоф)".
+
+# В Кириаф-Хуцоф
+
+Это название города.
diff --git a/num/22/40.md b/num/22/40.md
new file mode 100644
index 00000000..c70667ef
--- /dev/null
+++ b/num/22/40.md
@@ -0,0 +1,11 @@
+# Валак заколол быков и овец и послал к Валааму и вождям, которые были с ним
+
+וַיִּזְבַּ֥ח בָּלָ֖ק בָּקָ֣ר וָצֹ֑אן וַיְשַׁלַּ֣ח לְבִלְעָ֔ם וְלַשָּׂרִ֖ים אֲשֶׁ֥ר אִתֹּֽו׃
+
+"И заколол в жертву Валаак волов и овец и послал к Валааму и вождям (моавитским), которые (были) с ним".
+
+זבח: заколать жертву или совершать жертвоприношение.
+
+# Послал
+
+То есть: "послал жертвенное мясо"
diff --git a/num/22/41.md b/num/22/41.md
new file mode 100644
index 00000000..0e3b7852
--- /dev/null
+++ b/num/22/41.md
@@ -0,0 +1,13 @@
+# На другой день утром Валак взял Валаама, и они поднялись на высоты Ваала, чтобы оттуда он смог увидеть часть народа
+
+וַיְהִ֣י בַבֹּ֔קֶר וַיִּקַּ֤ח בָּלָק֙ אֶת־בִּלְעָ֔ם וַֽיַּעֲלֵ֖הוּ בָּמֹ֣ות בָּ֑עַל וַיַּ֥רְא מִשָּׁ֖ם קְצֵ֥ה הָעָֽם
+
+"И было, на утро, пошли Валаам и Валаак и поднялись на "Высоты Ваала", и посмотрели оттуда на часть народа (Израиля)".
+
+קָצֶה: конец, окончание, предел, край.
+
+# Они поднялись на "Высоты Ваала"
+
+«Высоты Вааловы» считают тождественными с Вамофом («жертвенник Ваала»), находившимся на горной возвышенности близ Дивона.
+
+Также см. комментарии к 40 стиху.
diff --git a/num/22/intro.md b/num/22/intro.md
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index 00000000..b22864c7
--- /dev/null
+++ b/num/22/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 22
+
+# Общие замечания
+
+## Структура главы
+
+Сосредоточение израильских сил на равнинах Моава, при Иордане, против Иерихона. – Опасение моавитян за целость своей территории. – Союз с мадианитянами. – Посольство за месопотамским прорицателем Валаамом. – Прибытие Валаама.
+
+В настоящей главе рассказывается история о Валааме. Моавитский царь Валак хотел, чтобы Валаам проклял Израиль. Бог запретил Валааму идти к Валаку, но пророк ослушался Господа. Тогда Бог повелел Валааму сказать только те слова, которые Он намеревался ему дать. Господь мог использовать Валаама, несмотря на то, что он не был Его пророком.
+
+## Ссылка:
+
+  * **[Числа 22:1 Замечания](./01.md)**
+
+**[](../23/intro.md)**
diff --git a/num/23/01.md b/num/23/01.md
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--- /dev/null
+++ b/num/23/01.md
@@ -0,0 +1,19 @@
+# Валаам сказал Валаку: «Построй мне здесь семь жертвенников и приготовь для меня семь быков и семь баранов».
+
+וַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽים׃
+
+"И сказал Валаам к Валаку: построй мне здесь семь жертвенников и приготовь мне здесь семь тельцов и семь баранов (овнов)."
+
+בנה: строить, сооружать, созидать, устраивать, создавать.
+
+כון: готовить, приготовлять.
+
+В Библии мы не находим ни объяснений действиям Валаама, ни иных описаний, похожих на то, что он делал, и нам остается предположить, что подобные жертвоприношения являлись частью какого-то языческого ритуала.
+
+# Валак
+
+Это царь Моава. См. [Числа 22:2](../22/02.md).
+
+# Приготовь для меня семь быков и семь баранов
+
+"Приготовь для моего жертвоприношения семь быков и семь баранов".
diff --git a/num/23/02.md b/num/23/02.md
new file mode 100644
index 00000000..37c0ff1d
--- /dev/null
+++ b/num/23/02.md
@@ -0,0 +1,9 @@
+# Валак сделал так, как говорил Валаам. Валак и Валаам принесли на каждом жертвеннике по быку и барану.
+
+וַיַּ֣עַשׂ בָּלָ֔ק כַּאֲשֶׁ֖ר דִּבֶּ֣ר בִּלְעָ֑ם וַיַּ֨עַל בָּלָ֧ק וּבִלְעָ֛ם פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃
+
+"И сделал Валак, как говорил Валаам, и вознесли Валак и Валаам тельца и барана на жертвенник."
+
+עלה: подниматься, восходить; быть вознесённым или взятым вверх.
+
+Валак четко следовал инструкциям, которые дал ему Валаам.
diff --git a/num/23/03.md b/num/23/03.md
new file mode 100644
index 00000000..8b899566
--- /dev/null
+++ b/num/23/03.md
@@ -0,0 +1,15 @@
+# Валаам сказал Валаку: «Постой у твоего всесожжения, а я пойду. Может быть, Господь выйдет мне навстречу и то, что Он откроет мне, я расскажу тебе». И пошёл на возвышенное место.
+
+וַיֹּ֨אמֶר בִּלְעָ֜ם לְבָלָ֗ק הִתְיַצֵּב֮ עַל־עֹלָתֶךָ֒ וְאֵֽלְכָ֗ה אוּלַ֞י יִקָּרֵ֤ה יְהוָה֙ לִקְרָאתִ֔י וּדְבַ֥ר מַה־יַּרְאֵ֖נִי וְהִגַּ֣דְתִּי לָ֑ךְ וַיֵּ֖לֶךְ שֶֽׁפִי׃
+
+"И сказал Валаам Валаку: постой возле всесожжения твоего, а я пойду; может быть, выйдет Господь навстречу мне и слово, что Он явит мне, и я сообщу тебе, и пошел он на возвышенность."
+
+אוּלַי: может быть, возможно.
+
+ראה: видеть, смотреть, рассматривать, обозревать; являться, появляться; показывать, давать увидеть.
+
+После принесения жертв Валаам уединился, чтобы получить откровения от Господа.
+
+# Постой у твоего всесожжения, а я пойду
+
+"Оставайся у жертвенника, а я отойду".
diff --git a/num/23/04.md b/num/23/04.md
new file mode 100644
index 00000000..7cedf1e7
--- /dev/null
+++ b/num/23/04.md
@@ -0,0 +1,13 @@
+# Бог встретился с Валаамом и сказал Ему Валаам: «Я построил семь жертвенников и принёс на каждом жертвеннике по быку и барану».
+
+וַיִּקָּ֥ר אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֣אמֶר אֵלָ֗יו אֶת־שִׁבְעַ֤ת הַֽמִּזְבְּחֹת֙ עָרַ֔כְתִּי וָאַ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃
+
+"И встретился Бог Валааму и сказал Ему: семь жертвенников я построил и вознес я тельца и барана на жертвенник."
+
+קרה: случаться, происходить, встречаться, постигать.
+
+Валаам продолжал свои попытки вновь вступить в контакт с Богом Израиля, хотя методы, к которым он для этого прибегал, не были предусмотрены израильским Законом.
+
+# Принёс на каждом жертвеннике по быку и барану
+
+Имеетс в виду, что жертвнные животные были убиты. Альтернативный перевод: "я убил быков и баранов и сжёг их на жертвенниках".
diff --git a/num/23/05.md b/num/23/05.md
new file mode 100644
index 00000000..07f3af0f
--- /dev/null
+++ b/num/23/05.md
@@ -0,0 +1,15 @@
+# Господь вложил слово в уста Валаама и сказал: «Вернись к Валаку и скажи так».
+
+וַיָּ֧שֶׂם יְהוָ֛ה דָּבָ֖ר בְּפִ֣י בִלְעָ֑ם וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר׃
+
+"И вложил Господь слово в уста Валаама и сказал: возвратись к Валаку и так скажи."
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать.
+
+פֶה: рот, уста, пасть.
+
+И встретился Бог с Валаамом… и вложил ему в уста то, что он должен был передать Валаку.
+
+# Господь вложил слово в уста Валаама
+
+Здесь сказано, что Божье послание было вложено в уста Валаама. Альтернативный перевод: "Господь открыл Валааму, что он должен был сказать Валаку".
diff --git a/num/23/06.md b/num/23/06.md
new file mode 100644
index 00000000..17e0f022
--- /dev/null
+++ b/num/23/06.md
@@ -0,0 +1,9 @@
+# Он вернулся к нему и видит, что тот стоит у всесожжения, а с ним все правители Моава.
+
+וַיָּ֣שָׁב אֵלָ֔יו וְהִנֵּ֥ה נִצָּ֖ב עַל־עֹלָתֹ֑ו ה֖וּא וְכָל־שָׂרֵ֥י מֹואָֽב׃
+
+"И он возвратился к нему, и вот, он стоит около всесожжения своего, он и все начальники (князья) Моава."
+
+שַר: начальник, правитель, вождь, князь.
+
+Получив откровение задача Валаама усложнилась, так как она шла в разре с тем, что на самом деле хотел слышать Валак.
diff --git a/num/23/07.md b/num/23/07.md
new file mode 100644
index 00000000..aae701c8
--- /dev/null
+++ b/num/23/07.md
@@ -0,0 +1,21 @@
+# И он произнёс притчу: «Валак, царь Моава, привёл меня из Месопотамии, от восточных гор: "Приди, прокляни для меня Иакова, произнеси зло на Израиль!"
+
+וַיִּשָּׂ֥א מְשָׁלֹ֖ו וַיֹּאמַ֑ר מִן־אֲ֠רָם יַנְחֵ֨נִי בָלָ֤ק מֶֽלֶךְ־מֹואָב֙ מֵֽהַרְרֵי־קֶ֔דֶם לְכָה֙ אָֽרָה־לִּ֣י יַעֲקֹ֔ב וּלְכָ֖ה זֹעֲמָ֥ה יִשְׂרָאֵֽל׃
+
+"И принес притчу свою и сказал: из Месопотамии привел меня Валак, царь Моава, от гор восточных: приди, прокляни мне Иакова, и приди прокляни Израиль."
+
+נשא: поднимать; 2. нести.
+
+ארר: проклинать, заклинать.
+
+זעם: ругать, бранить; 2. проклинать.
+
+В первом из своих четырех больших прорицаний Валаам вначале вкратце напомнил, каким образом оказался он здесь, и что ему велено было сделать.
+
+# Bалак, царь Моава
+
+Это уточнение.
+
+# Приди, прокляни для меня Иакова, произнеси зло на Израиль!
+
+Данные выражения передают один и тот же смысл, и это усиливает мысль о том, что Валак хотел, чтобы Валаам проклял Израиль.
diff --git a/num/23/08.md b/num/23/08.md
new file mode 100644
index 00000000..6d4e675d
--- /dev/null
+++ b/num/23/08.md
@@ -0,0 +1,11 @@
+# Как я прокляну? Бог его не проклинает. Как я скажу зло? Господь не говорит зла.
+
+מָ֣ה אֶקֹּ֔ב לֹ֥א קַבֹּ֖ה אֵ֑ל וּמָ֣ה אֶזְעֹ֔ם לֹ֥א זָעַ֖ם יְהוָֽה׃
+
+"Как я прокляну? (не) проклинает Бог, и как я прокляну? Не проклинает Господь."
+
+И затем он спросил, как же проклясть ему Израиль народ, который благословил Бог (стих 8; сравните Быт. 12:1-3)?
+
+# Как я прокляну? Бог его не проклинает. Как я скажу зло? Господь не говорит зла.
+
+Эти два риторических вопроса показывают, что Валаам не хотел нарушать Божью волю. Вместо вопросов можно использовать утверждения: "Я не могу проклясть тех, кого не проклинает Господь! Я не могу противостоять тем, кому не противостоит Бог!".
diff --git a/num/23/09.md b/num/23/09.md
new file mode 100644
index 00000000..18fe0754
--- /dev/null
+++ b/num/23/09.md
@@ -0,0 +1,21 @@
+# Я вижу его с вершины скал и с холмов смотрю на него: народ живёт отдельно и не числится среди народов.
+
+כִּֽי־מֵרֹ֤אשׁ צֻרִים֙ אֶרְאֶ֔נּוּ וּמִגְּבָעֹ֖ות אֲשׁוּרֶ֑נּוּ הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגֹּויִ֖ם לֹ֥א יִתְחַשָּֽׁב׃
+
+"Потому что с вершин скал я вижу его, и с холмов я смотрю на него: вот, народ отдельно живет и в народах не числится."
+
+חשב: считаться, числиться.
+
+Валаам далее сказал, что, вот, глядя с этой высокой вершины, может видеть благословенных Им, живущих отдельно, которые между народами не числятся. (сравните Втор. 32:8-10).
+
+# Я вижу его с вершины скал и с холмов смотрю на него
+
+Это две синонимичные фразы: Валаам смотрит на Израиль, стоя на вершине горы.
+
+# Смотрю на него
+
+"На него" - то есть "на народ Израиля".
+
+# Не числится среди народов
+
+Это обратная гипербола (литота). Альтернативный перевод: "и это особенный народ, не похожий на все остальные".
diff --git a/num/23/10.md b/num/23/10.md
new file mode 100644
index 00000000..c01e6f99
--- /dev/null
+++ b/num/23/10.md
@@ -0,0 +1,21 @@
+# Кто пересчитает прах Иакова или четвёртую часть Израиля? Пусть умрёт моя душа смертью праведников и пусть моя смерть будет как у них!»
+
+מִ֤י מָנָה֙ עֲפַ֣ר יַעֲקֹ֔ב וּמִסְפָּ֖ר אֶת־רֹ֣בַע יִשְׂרָאֵ֑ל תָּמֹ֤ת נַפְשִׁי֙ מֹ֣ות יְשָׁרִ֔ים וּתְהִ֥י אַחֲרִיתִ֖י כָּמֹֽהוּ׃
+
+"Кто исчислит пыль (прах) Иакова и число четвертой части Израиля? Умрет душа моя смертью праведников (справедливых, правильных) и будет кончина моя, как их."
+
+עָפָר: пыль, прах, сухая земля.
+
+אַחֲרִית: конец, кончина, край, остаток.
+
+כְמוֹ: так, таким образом; 2. подобно, как; 3. когда.
+
+Они многочисленны, как песок (сравните Быт. 13:16), и быть приравненным к ним в жизни или смерти – значит быть благословенным Богом (Чис. 23:10). Валаам говорил так, будто и сам хотел принадлежать к этому народу.
+
+# Кто пересчитает прах Иакова или четвёртую часть Израиля?
+
+"Прах Иакова" - это метафора, указывающая количество израильтян - такое же огромное, как количество пылинок. Данный риторический вопрос можно перевести как утверждение. Альтернативный перевод: "Израильтян так много, что их невозможно сосчитать. Никто не способен сосчитать даже их четверть - так огромно их количество!".
+
+# Смертью праведников
+
+Имеется в виду уход на вечный покой. Альтернативный перевод: "мирной смертью праведного человека".
diff --git a/num/23/11.md b/num/23/11.md
new file mode 100644
index 00000000..a8fbf867
--- /dev/null
+++ b/num/23/11.md
@@ -0,0 +1,13 @@
+# Валак сказал Валааму: «Что ты делаешь со мной? Я взял тебя, чтобы ты проклял моих врагов, а ты их благословляешь?»
+
+וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם מֶ֥ה עָשִׂ֖יתָ לִ֑י לָקֹ֤ב אֹיְבַי֙ לְקַחְתִּ֔יךָ וְהִנֵּ֖ה בֵּרַ֥כְתָּ בָרֵֽךְ׃
+
+"И сказал Валак Валааму: что ты делаешь со мной? Чтобы проклял врагов моих, я взял тебя, и вот, ты благословляешь благословением."
+
+ברךְ: благословлять, быть благословенным; прич. благословенный.
+
+Понятна реакция Валака на его прорицание – ведь оно не походило на проклятие в адрес Израиля.
+
+# Что ты делаешь со мной?
+
+Валак негодует на пророка. Вместо вопроса можно использовать утверждение: "Не могу поверить, что ты так со мной поступил!".
diff --git a/num/23/12.md b/num/23/12.md
new file mode 100644
index 00000000..8354be2e
--- /dev/null
+++ b/num/23/12.md
@@ -0,0 +1,17 @@
+# И он отвечал: «Не должен ли я в точности говорить то, что Господь вкладывает в мои уста?»
+
+וַיַּ֖עַן וַיֹּאמַ֑ר הֲלֹ֗א אֵת֩ אֲשֶׁ֨ר יָשִׂ֤ים יְהוָה֙ בְּפִ֔י אֹתֹ֥ו אֶשְׁמֹ֖ר לְדַבֵּֽר׃
+
+"И отвечал он и сказал он: не (должен сказать), что вложил Господь в уста мои, это я сохранил сказать?"
+
+שמר: хранить, охранять, соблюдать, сохранять, сторожить.
+
+Но Валаам мог лишь повторить, что должен говорить то, что влагает Господь в уста его (стих 12; сравните 22:38,23:3).
+
+# Не должен ли я в точности говорить то, что Господь вкладывает в мои уста
+
+Валаам использует риторический вопрос, чтобы отстоять свою правоту. Вместо вопроса можно использовать утверждение: "Я должен говорить только то, что Господь вкладывает в мои уста".
+
+# Говорить то, что Господь вкладывает в мои уста
+
+Здесь сказано, что Божье послание было вложено в уста пророка. См., как переведена аналогичная фраза в [Числа 22:38](../22/38.md). Альтернативный перевод: "говорить только то, что угодно Богу".
diff --git a/num/23/13.md b/num/23/13.md
new file mode 100644
index 00000000..6f0d8dfe
--- /dev/null
+++ b/num/23/13.md
@@ -0,0 +1,11 @@
+# И сказал ему Валак: «Пойди со мной на другое место, с которого ты их увидишь, но не всех их увидишь, а только часть лагеря. И прокляни их оттуда для меня».
+
+וַיֹּ֨אמֶר אֵלָ֜יו בָּלָ֗ק לְךָ נָּ֨א אִתִּ֜י אֶל־מָקֹ֤ום אַחֵר֙ אֲשֶׁ֣ר תִּרְאֶ֣נּוּ מִשָּׁ֔ם אֶ֚פֶס קָצֵ֣הוּ תִרְאֶ֔ה וְכֻלֹּ֖ו לֹ֣א תִרְאֶ֑ה וְקָבְנֹו־לִ֖י מִשָּֽׁם׃
+
+"И сказал ему Валак: пойди со мной на место другое, с которого ты увидишь его там, только край увидишь его, и всего его не увидишь, и прокляни мне его оттуда."
+
+קָצֶה: конец, окончание, предел, край.
+
+קבב: проклинать, клясть.
+
+Валак почему-то подумал, что с другого места будет другая реакция.
diff --git a/num/23/14.md b/num/23/14.md
new file mode 100644
index 00000000..07b9a35f
--- /dev/null
+++ b/num/23/14.md
@@ -0,0 +1,11 @@
+# И взял его на место стражей, на вершину горы Фасги, построил семь жертвенников и вознёс на каждом жертвеннике по быку и барану.
+
+וַיִּקָּחֵ֨הוּ֙ שְׂדֵ֣ה צֹפִ֔ים אֶל־רֹ֖אשׁ הַפִּסְגָּ֑ה וַיִּ֨בֶן֙ שִׁבְעָ֣ה מִזְבְּחֹ֔ת וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃
+
+"И взял его на место (поле) стражи (зофим), на вершину Фасги, и построил семь жертвенников, и вознес тельца и барана на жертвенник."
+
+שָדֶה: поле, страна, область, поляна.
+
+צפִים: Цофин (букв. стража).
+
+На этот раз Валак пришел для получения нового прорицания на другое место, а именно на вершину горы Фасги (стих 14; сравните 21:20).
diff --git a/num/23/15.md b/num/23/15.md
new file mode 100644
index 00000000..4a1f0d95
--- /dev/null
+++ b/num/23/15.md
@@ -0,0 +1,9 @@
+# И сказал Валаку: «Постой здесь у твоего всесожжения, а я пойду туда навстречу».
+
+וַיֹּ֨אמֶר֙ אֶל־בָּלָ֔ק הִתְיַצֵּ֥ב כֹּ֖ה עַל־עֹלָתֶ֑ךָ וְאָנֹכִ֖י אִקָּ֥רֶה כֹּֽה׃
+
+"И сказал он Валаку: постой здесь около всесожжения твоего, а я (пойду) встречать (туда)."
+
+יצב: стоять, вставать, становиться, устоять.
+
+Тут они возвели еще семь жертвенников и принесли на них в жертву еще семь тельцов и семь баранов.
diff --git a/num/23/16.md b/num/23/16.md
new file mode 100644
index 00000000..74f39c7c
--- /dev/null
+++ b/num/23/16.md
@@ -0,0 +1,13 @@
+# Господь встретился с Валаамом, вложил слово в его уста и сказал: «Вернись к Валаку и скажи так».
+
+Парафраз 5 стиха (см. разбор стиха).
+
+Вновь Валаам отправился в уединенное место, чтобы вступить в контакт с Господом и опять вернулся к Валаку с известием (23:15-17).
+
+# Вложил слово в его уста
+
+Здесь сказано, что Божье послание было вложено в уста пророка (это метафора - прим. пер.). См. [Числа 22:38](../22/38.md). Альтернативный перевод: "открыл ему то, что он должен был сказать".
+
+# И сказал
+
+"Бог сказал".
diff --git a/num/23/17.md b/num/23/17.md
new file mode 100644
index 00000000..4e8492e9
--- /dev/null
+++ b/num/23/17.md
@@ -0,0 +1,5 @@
+# Валаам пришёл к нему и видит, что тот стоит у своего всесожжения, а с ним правители Моава. Валак спросил у него: «Что говорил Господь?»
+
+Парафраз 6 стиха. Только здесь добавляется вопрос Валака к Валааму.
+
+Валак надеялся, что Валаам изменит своё пророчество.
diff --git a/num/23/18.md b/num/23/18.md
new file mode 100644
index 00000000..039b980a
--- /dev/null
+++ b/num/23/18.md
@@ -0,0 +1,15 @@
+# И он произнёс притчу: «Встань, Валак, слушай и услышь Меня, сын Сепфора.
+
+וַיִּשָּׂ֥א מְשָׁלֹ֖ו וַיֹּאמַ֑ר ק֤וּם בָּלָק֙ וּֽשֲׁמָ֔ע הַאֲזִ֥ינָה עָדַ֖י בְּנֹ֥ו צִפֹּֽר׃
+
+"И он принес притчу свою и сказал: встань, Валак, и слушай, внимай, сын Сепфора."
+
+נשא: поднимать; 2. нести.
+
+אזן: слушать, внимать.
+
+И снова были в его прорицании вступительные слова (стихи 18-20), которые прямо возвестили Валаку, что неизменяющийся Бог Израиля обещал благословлять Свой народ и от этого намерения не откажется.
+
+# Встань, Валак, слушай и услышь Меня, сын Сепфора
+
+Эти два выражения синонимичны, но используются вместе для усиления мысли о том, насколько важным было Божье послание, которое Валаам хотел передать Валаку.
diff --git a/num/23/19.md b/num/23/19.md
new file mode 100644
index 00000000..7b60dff5
--- /dev/null
+++ b/num/23/19.md
@@ -0,0 +1,17 @@
+# Бог не человек, чтобы Ему лгать, и не сын человеческий, чтобы Ему изменяться. Неужели скажет Он и не сделает? Пообещает и не исполнит?
+
+לֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה׃
+
+"Не человек Бог, (чтобы) говорить ложь Ему, и (не) сын человеческий, (чтобы) раскаиваться Ему. Он скажет и не сделает? Скажет и не исполнит?"
+
+כזב: лгать, обманывать, говорить ложь.
+
+נחם: (со)жалеть, раскаиваться.
+
+קום: ставить, поднимать, воздвигать, исполнять, утверждать.
+
+См. комментарии к стиху 18.
+
+# Неужели скажет Он и не сделает? Пообещает и не исполнит?
+
+Обе фразы означают одно и то же и подчеркивают, что Бог верен Своему слову. Данные риторические вопросы можно перевести как утверждения. Альтернативный перевод: "Господь никогда не говорит того, чего не сделает. Он не даёт обещаний, которые не исполнит".
diff --git a/num/23/20.md b/num/23/20.md
new file mode 100644
index 00000000..4c39412c
--- /dev/null
+++ b/num/23/20.md
@@ -0,0 +1,9 @@
+# Я начал благословлять, потому что Он благословил, и я не могу изменить этого.
+
+הִנֵּ֥ה בָרֵ֖ךְ לָקָ֑חְתִּי וּבֵרֵ֖ךְ וְלֹ֥א אֲשִׁיבֶֽנָּה׃
+
+"Вот, благословения принес я, и Он благословил, и я не верну его."
+
+שוב: возвращать, приводить или приносить назад, обращать.
+
+См. комментарии к стиху 18.
diff --git a/num/23/21.md b/num/23/21.md
new file mode 100644
index 00000000..194c2a84
--- /dev/null
+++ b/num/23/21.md
@@ -0,0 +1,23 @@
+# Не видно бедствия у Иакова и не заметно несчастья в Израиле. Господь — их Бог, и у них трубный царский звук.
+
+לֹֽא־הִבִּ֥יט אָ֨וֶן֙ בְּיַעֲקֹ֔ב וְלֹא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל יְהוָ֤ה אֱלֹהָיו֙ עִמֹּ֔ו וּתְרוּעַ֥ת מֶ֖לֶךְ בֹּֽו׃
+
+"Не видно бедствия в Иакове, и не видно горя (несчастья) в Израиле. Господь, Бог его с ним, и трубный звук царя у него."
+
+ראה: видеть, смотреть, рассматривать, обозревать.
+
+אָון: бедствие, пагуба, горе, беда, несчастье;
+
+עָמָל: страдание, мучение, бедствие, горе, несчастье, беда.
+
+תְרוּעָה: тревога, сигнал; 2. трубный звук.
+
+Затем Валаам сказал, что по причине исхода из Египта (сравните 24:8) Израилю свыше даровано процветание (Не видно бедствия в Иакове, и не заметно несчастия, 23:21а); Господь обитает в его среде (стих 21б), и народ наделен сверхъестественной силой (стих 22б). Выражение трубный царский звук надо понимать как символ военной грозы, т. е. в том смысле, что Сам Господь – Воин, ведущий Свои сонмы к победе (сравните Иис. Н. 6:5,2; Пс. 46:6; Иер. 4:19; 49:2).
+
+# Не видно бедствия у Иакова и не заметно несчастья в Израиле
+
+Эти два выражения означают одно и то же. Возможные значения: 1) Бог даёт Израилю только блага; 2) в Израиле нет греха, за который его можно было бы осудить.
+
+# Господь — их Бог, и у них трубный царский звук
+
+"Они восклицают от радости, потому что Господь - их Бог".
diff --git a/num/23/22.md b/num/23/22.md
new file mode 100644
index 00000000..7b54be71
--- /dev/null
+++ b/num/23/22.md
@@ -0,0 +1,15 @@
+# Бог вывел их из Египта, у них быстрота буйвола.
+
+אֵ֖ל מֹוצִיאָ֣ם מִמִּצְרָ֑יִם כְּתֹועֲפֹ֥ת רְאֵ֖ם לֹֽו׃
+
+"Бог вывел их из Египта, лучше буйвола (единорога) он."
+
+תוֹעָפוֹת: лучшее.
+
+רְאֵם: буйвол, единорог.
+
+То есть, очень быстро.
+
+# У них быстрота буйвола
+
+Это сравнение: Божье могущество сравнивается с непреодолимой силой буйвола.
diff --git a/num/23/23.md b/num/23/23.md
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index 00000000..001d6ef8
--- /dev/null
+++ b/num/23/23.md
@@ -0,0 +1,23 @@
+# Нет колдовства в Иакове, и нет ворожбы в Израиле. В своё время скажут об Иакове и об Израиле: "Вот что Бог делает!"
+
+כִּ֤י לֹא־נַ֨חַשׁ֙ בְּיַעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵאָמֵ֤ר לְיַעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּ֖עַל אֵֽל׃
+
+"Потому что нет колдовства в Иакове, и нет ворожбы (гадания) в Израиле. В (свое) время скажут об Иакове и об Израиле: что делает Бог!"
+
+נחַש: колдовство, волхвование, волшебство.
+
+פעל: делать, поступать, совершать, исполнять.
+
+Такое могущество делает «волшебство» и «ворожбу» ненужными и бессильными. И все, что остается другим народам, – взирать на Израиль и дивиться Божией милости, которая служит ему защитой (Чис. 23:23). «Волшебство» (нахаш), как оно здесь понимается, строилось на изучении предзнаменований. В древности на Ближнем Востоке особым образом наблюдали с этой целью внутренности животных, конфигурацию дыма, форму масляных пятен на воде; предзнаменования видели в дефектах новорожденных, в необычных явлениях погоды и во множестве других вещей.
+
+# Нет колдовства в Иакове и нет ворожбы в Израиле
+
+Эти два выражения передают один и тот же смысл: какое бы колдовство ни использовалось против Израиля, оно бессильно. Иаков - это Израиль.
+
+# В своё время скажут об Иакове
+
+Или "придёт время, и все скажут об Иакове".
+
+# Вот что Бог делает!
+
+Имеется в виду, как много хорошего делает для Израиля его Бог. Альтернативный перевод: "Смотрите, как много добра Бог сделал для него!".
diff --git a/num/23/24.md b/num/23/24.md
new file mode 100644
index 00000000..46aa0f73
--- /dev/null
+++ b/num/23/24.md
@@ -0,0 +1,13 @@
+# Народ встаёт как львица, поднимается как лев, и не ляжет, пока не съест добычу и не напьётся крови убитых».
+
+הֶן־עָם֙ כְּלָבִ֣יא יָק֔וּם וְכַאֲרִ֖י יִתְנַשָּׂ֑א לֹ֤א יִשְׁכַּב֙ עַד־יֹ֣אכַל טֶ֔רֶף וְדַם־חֲלָלִ֖ים יִשְׁתֶּֽה׃
+
+"Вот, народ как львица встает, и как лев поднимается, не ляжет пока ест добычу, и кровью убитых напьется."
+
+שתה: пить, напиваться.
+
+Колдуны, изучая все это, пытались увязать видимое им с историческими событиями и экстраполировали его на события в будущем. При «ворожбе» (кесем), возможно, несколько большее значение, чем при актах «волшебства», придавали бросанию жребия (Иез. 21:21; сравните толкование на Втор. 18:14). Валаам понял, что не быть Израилю побежденным, но, подобно льву, поднимется он и полностью уничтожит своих врагов (сравните Чис. 24:9).
+
+# Народ встаёт как львица, поднимается как лев, и не ляжет, пока не съест добычу и не напьётся крови убитых
+
+Это пространная метафора означает, что Израиль поражает своих врагов так же, как львица, уничтожающая свою добычу.
diff --git a/num/23/25.md b/num/23/25.md
new file mode 100644
index 00000000..d75453f4
--- /dev/null
+++ b/num/23/25.md
@@ -0,0 +1,9 @@
+# И сказал Валак Валааму: «Ни проклинать — не проклинай его, ни благословлять — не благословляй его».
+
+וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם גַּם־קֹ֖ב לֹ֣א תִקֳּבֶ֑נּוּ גַּם־בָּרֵ֖ךְ לֹ֥א תְבָרֲכֶֽנּוּ׃
+
+"И сказал Валак Валааму: ни проклинать не проклинай его, даже благословением не благословляй его."
+
+גּם: также, как и, даже.
+
+В унижении и страхе Валак просил Валаама, если не проклинать, то и не благословлять Израиль.
diff --git a/num/23/26.md b/num/23/26.md
new file mode 100644
index 00000000..5608f517
--- /dev/null
+++ b/num/23/26.md
@@ -0,0 +1,11 @@
+# В ответ Валаам сказал Валаку: «Не говорил ли я тебе, что я буду делать всё то, что скажет мне Господь?"
+
+וַיַּ֣עַן בִּלְעָ֔ם וַיֹּ֖אמֶר אֶל־בָּלָ֑ק הֲלֹ֗א דִּבַּ֤רְתִּי אֵלֶ֨יךָ֙ לֵאמֹ֔ר כֹּ֛ל אֲשֶׁר־יְדַבֵּ֥ר יְהוָ֖ה אֹתֹ֥ו אֶֽעֱשֶֽׂה׃
+
+"И отвечал Валаам и сказал Валаку: не говорил я тебе, говоря: все, что скажет Господь, я сделаю?"
+
+Валаам напомнил ему, что он – в руках Господа, и делать может лишь то, что Он ему повелит.
+
+# Не говорил ли я тебе, что я буду делать всё то, что скажет мне Господь?
+
+Это риторический вопрос: Валаам говорит Валаку, что не намерен противиться Божьей воле. Вместо вопроса можно использовать утверждение: "Я уже говорил тебе раньше, что изреку только то, что повелит мне Господь".
diff --git a/num/23/27.md b/num/23/27.md
new file mode 100644
index 00000000..23cf766f
--- /dev/null
+++ b/num/23/27.md
@@ -0,0 +1,5 @@
+# И сказал Валак Валааму: «Иди, я отведу тебя на другое место, может быть, угодно будет Богу, и оттуда проклянёшь их для меня».
+
+Парафраз 13 стиха.
+
+В третий и последний раз предложил Валак Валааму проклясть Израиль. В суеверии своем царь понадеялся, что, может быть, на новом месте обстановка окажется подходящей для того, чтобы проклятие возымело силу.
diff --git a/num/23/28.md b/num/23/28.md
new file mode 100644
index 00000000..b2aeefbb
--- /dev/null
+++ b/num/23/28.md
@@ -0,0 +1,13 @@
+# Валак взял Валаама на вершину Фегора, обращённого к пустыне.
+
+וַיִּקַּ֥ח בָּלָ֖ק אֶת־בִּלְעָ֑ם רֹ֣אשׁ הַפְּעֹ֔ור הַנִּשְׁקָ֖ף עַל־פְּנֵ֥י הַיְשִׁימֹֽן׃
+
+"И взял Валак Валаама на вершину Фегора, направляющую взор к пустыне."
+
+שקף: смотреть, направлять взор, призирать.
+
+Они взошли на вершину горы Фегор, что близ гооода Беф-Фегора (Втор. 3:29; 4:46) и неподалеку от стана израильского, разбитого на равнинах Моава.
+
+# На вершину Фегора, обращённого к пустыне
+
+Речь идёт о пустыне, в которой расположился Израиль. Альтернативный перевод: "на вершину Фегора, обращённой к пустыне, в которой Израиль расположился станом".
diff --git a/num/23/29.md b/num/23/29.md
new file mode 100644
index 00000000..68c41c16
--- /dev/null
+++ b/num/23/29.md
@@ -0,0 +1,5 @@
+# И сказал Валаам Валаку: «Построй мне здесь семь жертвенников и приготовь мне здесь семь быков и семь баранов».
+
+Повторяется 1 стих.
+
+И снова воздвигли тут семь жертвенников и приготовлены были жертвы (сравните Чис. 23:1-2,14), необходимые для ритуала волхвования.
diff --git a/num/23/30.md b/num/23/30.md
new file mode 100644
index 00000000..16949cba
--- /dev/null
+++ b/num/23/30.md
@@ -0,0 +1,5 @@
+# Валак сделал, как сказал Валаам, и вознёс на каждом жертвеннике по быку и барану.
+
+Парафраз 2 стиха.
+
+См. комментарии к стиху 29.
diff --git a/num/23/intro.md b/num/23/intro.md
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index 00000000..41c6dd10
--- /dev/null
+++ b/num/23/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 23
+
+# Общие замечания
+
+## Тема главы и её оформление
+
+В настоящей главе продолжается рассказ о Валааме.
+
+В некоторых библейских версиях поэтические строки печатаются с небольшим отступом вправо для их разграничения с остальным текстом. Именно так оформлены в английской ULB стихи 23:7-10, 18-24.
+
+## Важная концепция
+
+### Проклятие Божьего народа
+
+Бог не допускает другим людям проклинать Свой народ. Валаам дважды благословил Израиль вместо того, чтобы проклясть его. Данная ситуация может рассматриваться как ирония.
+
+## Ссылка:
+
+  * **[Числа 23:1 Замечания](./01.md)**
+
+**[](../24/intro.md)**
diff --git a/num/24/01.md b/num/24/01.md
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--- /dev/null
+++ b/num/24/01.md
@@ -0,0 +1,11 @@
+# Валаам увидел, что Господу угодно благословлять Израиль, и не пошёл, как прежде, для колдовства, но посмотрел в сторону пустыни
+
+וַיַּ֣רְא בִּלְעָ֗ם כִּ֣י טֹ֞וב בְּעֵינֵ֤י יְהוָה֙ לְבָרֵ֣ךְ אֶת־יִשְׂרָאֵ֔ל וְלֹא־הָלַ֥ךְ כְּפַֽעַם־בְּפַ֖עַם לִקְרַ֣את נְחָשִׁ֑ים וַיָּ֥שֶׁת אֶל־הַמִּדְבָּ֖ר פָּנָֽיו׃
+
+"И увидел Валаам, что хорошо (угодно) в глазах Господа чтобы благословлялся Израиль и не пошел как в другой раз искать колдовство, но направил лицо своё к пустыне".
+
+נחַש: колдовство, волхвование, волшебство.
+
+קְרַ֣את נְחָשִׁ֑ים: искать колдовство.
+
+Валаам окончательно убедился, что он может только благословлять народ Божий, а потому уже не удаляется от жертвенника для разрешения своего душевного волнения.
diff --git a/num/24/02.md b/num/24/02.md
new file mode 100644
index 00000000..49cd6772
--- /dev/null
+++ b/num/24/02.md
@@ -0,0 +1,15 @@
+# Валаам взглянул и увидел Израиль, который стоял по своим коленам, и был на нём Божий Дух
+
+וַיִּשָּׂ֨א בִלְעָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־יִשְׂרָאֵ֔ל שֹׁכֵ֖ן לִשְׁבָטָ֑יו וַתְּהִ֥י עָלָ֖יו ר֥וּחַ אֱלֹהִֽים׃
+
+"И поднял Валаам глаза свои и увидел Израиль, пребывающий (у которого был разбит лагерь) по коленам его. И был на нем (Израиле) Дух Божий".
+
+שכן: обитать, пребывать, жить, населять. поселять.
+
+שֵבֶט: колено, племя.
+
+# И был на нём Божий Дух
+
+Божий Дух сошёл на Валаама и дал ему пророчество.
+
+Валаам, осознавший к тому времени всю бесполезность волхвования против народа, который Бог решил благословлять, не стал более прибегать к своим обычным методам, а взглянул с вершины на войска израильские, выстроенные по коленам. И вот под воздействием Духа Божьего… произнес он третье свое прорицание. Это схождение Духа на Валаама не более доказывает, что он был истинным пророком, чем говорило схождение Духа на Саула (толкование на 1Цар. 10:6,10-11) или на учеников (Иоан. 20:22), что они сделались пророками Господними. Есть разница между схождением Духа на отдельных людей – чтобы дать им на время сверхъестественную силу, и схождением Его на них, чтобы в них обитать (толкование на Иоан. 7:34).
diff --git a/num/24/03.md b/num/24/03.md
new file mode 100644
index 00000000..543ca7e0
--- /dev/null
+++ b/num/24/03.md
@@ -0,0 +1,19 @@
+# И произнёс он такие слова: «Говорит Валаам, сын Веора, говорит мужчина с открытым глазом
+
+וַיִּשָּׂ֥א מְשָׁלֹ֖ו וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנֹ֣ו בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן
+
+"И вознес он (Валаам) притчу его и сказал: изречение Валаама, сына Вееорова, изречение мужа с открытым оком".
+
+מָשָל: уподобление, притча; 2. поговорка, пословица, песнь.
+
+נְלאם: сказанное, изречение.
+
+גּבֶר: (молодой сильный) мужчина, муж.
+
+# Валаам, сын Веора
+
+Веор был отцом Валаама. См. [Числа 22:5](../22/05.md).
+
+# Мужчина с открытым оком
+
+Это иносказание, означающее, что пророк мог чётко видеть и понимать Божьи действия,  т. е. с даром пророческого ясновидения.
diff --git a/num/24/04.md b/num/24/04.md
new file mode 100644
index 00000000..dd8f995e
--- /dev/null
+++ b/num/24/04.md
@@ -0,0 +1,9 @@
+# Говорит слышащий слова Бога, который видит видения Всемогущего. Падает, но открыты его глаза
+
+נְאֻ֕ם שֹׁמֵ֖עַ אִמְרֵי־אֵ֑ל אֲשֶׁ֨ר מַחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם
+
+"Изречение слышащего слова Бога (Эля), который видит видения Всемогущего (Шаддая). Видит, падает, но открыты глаза его". חזה: видеть, смотреть.
+
+# Но открыты его глаза
+
+Это иносказание, означающее, что Валаам способен понять, что хочет от него Бог. «Падает, но открыты глаза его», т. е.: хотя пророк (по слабости человеческой) подвержен возможности нравственного падения и (в состоянии пророческого восторга) сильному физическому расслаблению, – его умственное око не перестает прозревать волю Божию.
diff --git a/num/24/05.md b/num/24/05.md
new file mode 100644
index 00000000..9195530f
--- /dev/null
+++ b/num/24/05.md
@@ -0,0 +1,11 @@
+# Как прекрасны твои шатры, Иаков, твои жилища, Израиль!
+
+מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל
+
+"Как (почему так) хороши шатры твои Иаков и жилиза твои Израиль".
+
+מָה: что, как, почему, сколько, зачем.
+
+מִשְׁכְּנֹתֶיךָ: жилища твои.
+
+Это поэзия, где вторая строчка синонимична первой.
diff --git a/num/24/06.md b/num/24/06.md
new file mode 100644
index 00000000..360b7049
--- /dev/null
+++ b/num/24/06.md
@@ -0,0 +1,25 @@
+# Они расстилаются, как долины, как сады при реке, как алойные деревья, насаждённые Господом, как кедры у воды
+
+כִּנְחָלִ֣ים נִטָּ֔יוּ כְּגַנֹּ֖ת עֲלֵ֣י נָהָ֑ר כַּאֲהָלִים֙ נָטַ֣ע יְהוָ֔ה כַּאֲרָזִ֖ים עֲלֵי־מָֽיִם
+
+"Как долины расстилаются, как сады у реки. Как алойные деревья посаженные Господом. Как кедры у вод".
+
+אֳהָל: алойное дерево, алоэ.
+
+כַּאֲרָזִים: как кедры.
+
+# Они расстилаются, как долины
+
+Пророк говорит, что многочисленный Израиль так же расстилается, как долины. Это поэзия, ее нельзя трактовать буквально.
+
+# Как сады при реке
+
+Валаам сравнивает Божий народ с орошаемыми садами, приносящими обильные урожаи.
+
+# Как алойные деревья, насаждённые Господом
+
+Растение алоэ имеет приятный запах, растёт в засушливых зонах. Валаам говорит, что Израиль ароматный и выносливый, как алоэ. Здесь можно употребить действительный залог: "как деревья алоэ, которые посадил Господь".
+
+# Как кедры у воды
+
+Кедры были самыми высокими деревьями в Израиле. Пророк говорит, что израильтяне так же величественны, как кедры, растущие у воды.
diff --git a/num/24/07.md b/num/24/07.md
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+++ b/num/24/07.md
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+# Общая информация:
+
+Это еврейская поэзия.
+
+# Польётся вода из его вёдер, и будет его потомство как великие воды, его царь превзойдёт Агага, и поднимется его царство
+
+יִֽזַּל־מַ֨יִם֙ מִדָּ֣לְיָ֔ו וְזַרְעֹ֖ו בְּמַ֣יִם רַבִּ֑ים וְיָרֹ֤ם מֵֽאֲגַג֙ מַלְכֹּ֔ו וְתִנַּשֵּׂ֖א מַלְכֻתֹֽו
+
+"И потекут воды из его ведер, и семя (будет) как воды великие (потомства будет много). И превознесется больше, чем Агаг и царство его, и возвысится царство его (Израиля".
+
+נזל: течь, литься, струиться, проливать, источать.
+
+דְלִי: ведро. רום: быть высоким, возвышаться, подниматься, превозноситься.
+
+# Польётся вода из его вёдер, и будет его потомство как великие воды
+
+Вода, орошающая нивы, символизирует Божьи благословения. Альтернативный перевод: "Бог благословит Израиль обилием воды, сходящей на его посевы".
+
+# И будет его потомство как великие воды
+
+Орошаемые посевы, приносящие обильный урожай, символизируют Божьи благословения. Альтернативный перевод: "Бог даст им обилие воды, сходящей на поля, чтобы на них вырос богатый урожай".
+
+# Его царь превзойдёт Агага, и поднимется его царство
+
+Эти два выражения передают одну и ту же мысль: Бог обильно благословляет Израиль (по сравнению с другими народами).
+
+# Его царь превзойдёт Агага
+
+Речь идёт о превосходстве в чести и славе. Имеется в виду, что будущий царь Израиля будет намного могущественнее и величественнее Агага (Агаг - это царь амаликитян.
+
+# Поднимется его царство
+
+Здесь можно употребить действительный залог: "и все вокруг будут высоко чтить его царство". Символом богатства и плодородия берется вода, как непременное условие обильной и богатой растительности. Имя «Агаг» (LXX: Γώγ, слав.: Гог), по всей вероятности, было титулом амаликитских царей, подобно тому, как имена: «Авимелех» – герарских; «Фараон», «Птоломей» – египетских; «Кесарь» – римских.
diff --git a/num/24/08.md b/num/24/08.md
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+++ b/num/24/08.md
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+# Общая информация:
+
+Это еврейская поэзия.
+
+# Бог вывел его из Египта, быстрота буйвола у него, пожирает враждебные народы, дробит их кости, своими стрелами поражает
+
+אֵ֚ל מֹוצִיאֹ֣ו מִמִּצְרַ֔יִם כְּתֹועֲפֹ֥ת רְאֵ֖ם לֹ֑ו יֹאכַ֞ל גֹּויִ֣ם צָרָ֗יו וְעַצְמֹתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ
+
+"Бог (Эль) вывел его из Египта как буйвола дикого, пожирает он народы и врагов кости он сокрушает. Стрелами их поражает".
+
+תוֹעָפוֹת: единорог, вершины (гор), большие рога; лучшее.
+
+צַר: враг, притеснитель, неприятель; 2. теснота; перен. притеснение, скорбь, бедствие, нужда; прил. тесный, скудный; 3. камень, кремень.
+
+וְעַצְמֹתֵיהֶם: И кости их.
+
+גּרם: грызть или раздроблять кости; грызть или глодать кости.
+
+# Быстрота буйвола у него
+
+Мощь Израиля сравнивается с силой буйвола.
+
+# Пожирает враждебные народы
+
+Валаам сравнивает израильтян с дикими животными, пожирающими своих врагов. Он имеет в виду, что Божий народ истребит всех своих противников.
+
+Валаам повторил, как Бог избавил Израиля и защищает его (сравните 23:22), и вновь сравнил Израиля со львом, которого никто не посмеет согнать с места его (сравните 23:24). В заключение Валаам произнес такие слова: Благословляющий тебя благословен, и проклинающий тебя проклят! В этом заявлении Валаама, сознавал он это или нет, как бы вновь прозвучало обещание Бога Аврааму и патриархам относительно особой искупительной миссии Израиля (Быт. 12:3).
diff --git a/num/24/09.md b/num/24/09.md
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+++ b/num/24/09.md
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+# Общая информация:
+
+Это еврейская поэзия.
+
+# Склонился, лежит как лев и как львица, кто его поднимет? Благословляющий тебя будет благословлён, и проклинающий тебя будет проклят!»
+
+כָּרַ֨ע שָׁכַ֧ב כַּאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָרֲכֶ֣יךָ בָר֔וּךְ וְאֹרְרֶ֖יךָ אָרֽוּר
+
+"Склоняется и лежит как лев и как львица, кто поднимет его? Благословляющий тебя благословлен будет и проклинающий проклят".
+
+כרע: преклоняться, склоняться, наклоняться, падать на колени.
+
+שָׁכַ֧ב כַּאֲרִ֛י וּכְלָבִ֖יא: лежит как лев и как львица.
+
+# Склонился, лежит как лев и как львица
+
+Пророк сравнивает Израиль со львом и львицей, потому что Божий народ агрессивен и опасен.
+
+# Кто его поднимет?
+
+Это риторический вопрос: Валаам предостерегает народы, раздажающие Израиль. Вместо вопроса можно использовать утверждение: "Никто не осмелится его побеспокоить!"
+
+# Благословляющий тебя будет благословлён, и проклинающий тебя будет проклят!
+
+Здесь можно употребить действительный залог: "Пусть Бог благословит тех, кто благословляет Израиль, и проклянёт тех, кто его проклинает!"
diff --git a/num/24/10.md b/num/24/10.md
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+++ b/num/24/10.md
@@ -0,0 +1,19 @@
+# Валак сильно разгневался на Валаама, всплеснул своими руками и сказал Валак Валааму: «Я позвал тебя, чтобы ты проклял моих врагов, а ты их благословляешь уже третий раз
+
+וַיִּֽחַר־אַ֤ף בָּלָק֙ אֶל־בִּלְעָ֔ם וַיִּסְפֹּ֖ק אֶת־כַּפָּ֑יו וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם לָקֹ֤ב אֹֽיְבַי֙ קְרָאתִ֔יךָ וְהִנֵּה֙ בֵּרַ֣כְתָּ בָרֵ֔ךְ זֶ֖ה שָׁלֹ֥שׁ פְּעָמִֽים
+
+"И воспылал гнев Валака на Валаама, и ударил он по бедрам его своими руками и сказал Валак Валааму: проклинать врагов моих я призвал тебя, и вот, благословляешь их третий раз".
+
+ספק: хлопать в ладоши, рукоплескать; 2. ударять по бедру (знак недовольства или негодования); 3. ударять; 4. рвать, стошнить.
+
+לָקֹב: чтобы проклинать, клясть.
+
+# Валак сильно разгневался на Валаама
+
+"Валак сильно рассердился на Валаама"
+
+# Всплеснул своими руками
+
+Скорее с негодованием стукнул по бедрам руками. Это был знак гнева и разочарования.
+
+В конце-концов у Валаака не осталось сомнений, что Валаам не хочет или не может проклясть Израиль, и тогда царь отпустил волхва, не уплатив ему за его визит. Валаам не выразил по этому поводу удивления, а лишь снова сказал, что никакое вознаграждение не могло бы заставить его пойти наперекор воле Божией (сравните 22:18). Он вернется к себе домой, сказал он, но прежде, хоть его не просят об этом, возвестит слово от Бога, касающееся Израиля и Моава.
diff --git a/num/24/11.md b/num/24/11.md
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--- /dev/null
+++ b/num/24/11.md
@@ -0,0 +1,13 @@
+# Итак, убегай в свою местность. Я хотел почтить тебя, но Господь лишает тебя чести»
+
+עַתָּ֖ה בְּרַח־לְךָ֣ אֶל־מְקֹומֶ֑ךָ אָמַ֨רְתִּי֙ כַּבֵּ֣ד אֲכַבֶּדְךָ֔ וְהִנֵּ֛ה מְנָעֲךָ֥ יְהוָ֖ה מִכָּבֹֽוד
+
+"Сейчас беги в место твоё. Я (хотел) сильно возвестить славу твою, но вот удерживает Господь тебя от славы".
+
+בְּרַח־לְךָ֣ אֶל־מְקֹומֶ֑ךָ: беги в место твоё.
+
+אמר: провозглашать, возвещать.
+
+כַּבֵּ֣ד אֲכַבֶּדְךָ֔: возвести сильно славу твою.
+
+Подобным образом укоряют тех, кто потерял какие-то блага в этой жизни, исполняя свой долг, считая их глупцами из-за того, что они ему отдают предпочтение перед мирскими благами. В то же время, если бы Валаам был искренним, придерживаясь слова Божьего, то, несмотря на потерю почестей, которые Валак собирался оказать ему, Бог обратил бы эту потерю в большое для него преимущество.
diff --git a/num/24/12.md b/num/24/12.md
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--- /dev/null
+++ b/num/24/12.md
@@ -0,0 +1,7 @@
+# Валаам сказал Валаку: «Не говорил ли я твоим послам, которых ты присылал ко мне
+
+וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־בָּלָ֑ק הֲלֹ֗א גַּ֧ם אֶל־מַלְאָכֶ֛יךָ אֲשֶׁר־שָׁלַ֥חְתָּ אֵלַ֖י דִּבַּ֥רְתִּי לֵאמֹֽר׃
+
+"И сказал Валаам Валаку: разве не говорил я посланникам твоим, которые прислал ты ко мне, говоря".
+
+Он пытается принести свои извинения за доставленное огорчение. Для этого он приводит очень убедительное оправдание, ссылаясь на то, что Бог не позволил ему сказать то, что он хотел, и побудил сказать то, чего он не хотел; Валак не должен быть недоволен им не только потому, что он ничего не мог изменить, но и потому, что он ранее предупреждал его, от чего зависят его действия (ст. 12,13). Валак не мог сказать, что он обманул его, так как он честно сказал о контроле, под которым пребывает.
diff --git a/num/24/13.md b/num/24/13.md
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index 00000000..6bb5623c
--- /dev/null
+++ b/num/24/13.md
@@ -0,0 +1,3 @@
+# "Даже если бы Валак давал мне свой дом, полный серебра и золота, я не смог бы преступить веления Господа, чтобы сделать что-либо доброе или злое по своей воле: что скажет Господь, то я и буду говорить"?
+
+Ср.  Числа 22:18.
diff --git a/num/24/14.md b/num/24/14.md
new file mode 100644
index 00000000..d005e8d1
--- /dev/null
+++ b/num/24/14.md
@@ -0,0 +1,9 @@
+# Итак, я иду к своему народу. Пойдём, я расскажу тебе, что сделает этот народ с твоим народом в будущем»
+
+וְעַתָּ֕ה הִנְנִ֥י הֹולֵ֖ךְ לְעַמִּ֑י לְכָה֙ אִיעָ֣צְךָ֔ אֲשֶׁ֨ר יַעֲשֶׂ֜ה הָעָ֥ם הַזֶּ֛ה לְעַמְּךָ֖ בְּאַחֲרִ֥ית הַיָּמִֽים
+
+"Сейчас вот, я иду к народу моему. Пошли, я посоветую тебе, что сделать народу этому народу твоему в будущие (последующие) дни".
+
+בְּאַחֲרִ֥ית הַיָּמִֽים: в последующие дни.
+
+Он прилагает усилия, чтобы загладить свою вину. Хотя он не может сделать то, чего Валак хочет от него, тем не менее он удовлетворит его любопытство, предсказав судьбу некоторых окружавших его народов. Людям, естественно, нравятся пророчества, и этим Валаам надеется успокоить разгневанного царя.
diff --git a/num/24/15.md b/num/24/15.md
new file mode 100644
index 00000000..38a8d4d1
--- /dev/null
+++ b/num/24/15.md
@@ -0,0 +1,3 @@
+# И произнёс такие слова: «Говорит Валаам, сын Веора, говорит мужчина с открытыми глазами
+
+Ср.  24:3.
diff --git a/num/24/16.md b/num/24/16.md
new file mode 100644
index 00000000..6ab556f7
--- /dev/null
+++ b/num/24/16.md
@@ -0,0 +1,3 @@
+# Говорит слышащий слова Бога, имеющий познание от Всевышнего, который видит видения Всемогущего, падает, но открыты его глаза
+
+Ср.  24:4.
diff --git a/num/24/17.md b/num/24/17.md
new file mode 100644
index 00000000..a4cba6a4
--- /dev/null
+++ b/num/24/17.md
@@ -0,0 +1,37 @@
+# Общая информация:
+
+Это еврейская поэзия.
+
+# Вижу Его, но ещё не сейчас, смотрю на Него, но не вблизи. Восходит звезда от Иакова, восстаёт жезл от Израиля, поражает вождей Моава и уничтожает всех сыновей Сифа
+
+אֶרְאֶ֨נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָרֹ֑וב דָּרַ֨ךְ כֹּוכָ֜ב מִֽיַּעֲקֹ֗ב וְקָ֥ם שֵׁ֨בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּאֲתֵ֣י מֹואָ֔ב וְקַרְקַ֖ר כָּל־בְּנֵי־שֵֽׁת
+
+"Вижу его, но не сейчас, взираю на него, но не вблизи. Звезда от Иакова восходит (поднимается) и скипетр от Израиля. И разбивает головы (висок) Моава и уничтожает всех сыновей Сифа".
+
+מחץ: разить, поражать, разбивать, сокрушать.
+
+פֵאָה: сторона, бок, висок; 2. край, предел, угол, часть; 3. роскошь?.
+
+# Вижу Его, но ещё не сейчас, смотрю на Него, но не вблизи
+
+Обе части предложения передают одну и ту же мысль. Валаам предсказывает события будущего. "На Него" - значит "на будущего вождя Израиля".
+
+# Восходит звезда от Иакова
+
+Под "звездой" имеется в виду царь, приходящий во власти.
+
+# Восстаёт жезл от Израиля
+
+Мысль, употреблённая в начале предложения, повторяется. "Жезл" - это могущественный царь.
+
+# Поражает вождей Моава
+
+Возможные значения: Он уничтожит моавитсяких вождей.
+
+# Всех сыновей Сифа
+
+Речь идёт о моавитянах - потомках Сифа.
+
+Открытие истины Валааму начинается с видения им звезды и скипетра (жезла), которые появятся в Израиле. Поэтически звезда и скипетр образы, параллельные друг другу, а, значит, и звезда тоже атрибут царского достоинства. Догадка эта нашла поразительное подтверждение в пророческих текстах, обнаруженных при раскопках в Мари: в них применительно к различным царям часто, употребляется эпитет «звезда». Связь этого пророчества с пророчеством, произнесенным некогда Иаковом, в котором он предсказал, что правитель Израиля произойдет от Иуды (Быт. 49:10), – несомненна.
+
+Продолжая пророчествовать, Валаам сказал, что этот царь поразит князей Моава и… всех сынов Сифовых. Этимология слова «Сифовых» от («Сифа») – не вполне ясна, но на основании сравнений с другими книгами Библии и разночтений в некоторых переводах (например, английский и русский тексты в этом месте – не вполне идентичны) можно сделать вывод, что под «сынами Сифовыми» понимались беспокойные, мятежно настроенные люди. Именно так характеризуются в англ. переводе Чисел и в книге Пророка Иеремии (48:45; как в английской так и в русском текстах) – моавитяне. Увидев израильтян, разбивших свои шатры на их равнинах, они пришли в смятение и ужас (22:3).
diff --git a/num/24/18.md b/num/24/18.md
new file mode 100644
index 00000000..9a1fe9de
--- /dev/null
+++ b/num/24/18.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+Это еврейская поэзия.
+
+# Едомом завладеют, Сеиром завладеют его враги, а Израиль проявит свою силу
+
+וְהָיָ֨ה אֱדֹ֜ום יְרֵשָׁ֗ה וְהָיָ֧ה יְרֵשָׁ֛ה שֵׂעִ֖יר אֹיְבָ֑יו וְיִשְׂרָאֵ֖ל עֹ֥שֶׂה חָֽיִל
+
+"И будет, Едом владением (захвачен), и будет владением (захвачен) Сеир врагами его, а Израиль покажет силу".
+
+חַיל: сила, мощь, способность; 2. богатство, имущество.
+
+# Едомом завладеют
+
+Здесь можно употребить действительный залог: "израильтяне захватят Едом".
+
+# Сеиром завладеют
+
+Под "Сеиром" подразумеваются люди, живущие у горы Сеир. Здесь также можно употребить действительный залог: "Израильтяне также покорят жителей Сеира".
+
+Едому тоже угрожало завоевание Израилем. Сеир – одно из названий Едома (подтверждение этому находим в Быт. 32:3, Втор. 2:4). Валаам сказал, что правящий Израилем (Происшедший от Иакова) придет и разрушит остатки города. Этим городом, вероятно, была Села, столица Едома позднее известная как Петра. Исполнение пророчеств относительно Моава и Едома частично совершилось в той далекой, древности (3Цар. 11:15-18), но только частично: Моаву и Едому еще придется пострадать в результате осуждения их царем Израильским – Иисусом Христом (сравните Ис. 15-16, 21:11-12; Иер. 48; 49:7-11; Авд. 1:15-18,21).
diff --git a/num/24/19.md b/num/24/19.md
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+# Один из потомков Иакова покорит и погубит оставшееся от города
+
+וְיֵ֖רְדְּ מִֽיַּעֲקֹ֑ב וְהֶֽאֱבִ֥יד שָׂרִ֖יד מֵעִֽיר
+
+"И покорит (один) из Иакова и уничтожит оставшиеся города".
+
+רדה: топтать, попирать; 2. господствовать, владычествовать, овладевать; 3. брать, приобретать, покорять.
+
+אבד: погибать, гибнуть; 2. теряться, пропадать, исчезать.
+
+# Один из потомков Иакова покорит и погубит оставшееся от города
+
+Иаков является предком израильского народа, поэтому евреев иногда называют "Иаковом".
+
+# От города
+
+Речь возможно идёт о городе Ар, где Валак встретил Валаама.
+
+Ближайшим образом и отчасти имеется в виду могущество Израиля при его славных земных царях. Во всей же своей полноте пророчество относится Церковью ко временам Мессии. Церковь положила настоящее пророчество паремийным чтением на праздник Рождества Христова. По словам одной церковной песни на означенный праздник, «ныне из Иакова, якоже Валаам рече, рождается Христос; языки же господствует, и возвысится благодатию Царство Его пребывающее непременно» (троп. 5 п. кан. на Р. X.). «Волхва звездочетца Валаама гадания ныне исполняются, – говорится в другом месте, – воссия бо звезда от Иакова и настави к солнцу славы дары носящие волхвы, от Персиды цари» (троп. 3 п. кан. на Р. X.).
diff --git a/num/24/20.md b/num/24/20.md
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+# Он увидел Амалика и произнёс такие слова: «Первым среди народов был Амалик, но и его конец – гибель»
+
+וַיַּרְא֙ אֶת־עֲמָלֵ֔ק וַיִּשָּׂ֥א מְשָׁלֹ֖ו וַיֹּאמַ֑ר רֵאשִׁ֤ית גֹּויִם֙ עֲמָלֵ֔ק וְאַחֲרִיתֹ֖ו עֲדֵ֥י אֹבֵֽד
+
+"И увидел (Валаам) Амалика и вознем притчу и сказал: первым народом был Амалик, и кончина его - уничтожение".
+
+אַחֲרִית: конец, кончина, край, остаток; 2. последствие, будущность, грядущее; 3. потомство.
+
+# Он увидел Амалика
+
+Амаликитяне (Быт 14.7) – древнее ханаанское племя, кочевавшее между Египтом и Палестиной (Исх 17; Чис 13.30:14.45; 1Цар 15.7:27.8). В них можно видеть потомков Амалика, одного из сыновей Елифаза, первенца Исава от Ады (Быт 36.10:12). Военное могущество амаликитян окончательно сокрушено было при царе Давиде.
+
+# Его кончину
+
+Об амаликитянах говорится как об одном человеке, поэтому здесь употреблено местоимение в единственном числе.
diff --git a/num/24/21.md b/num/24/21.md
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+# Он увидел кенеев и произнёс такие слова: «Крепко твоё жилище и на скале положено твоё гнездо
+
+וַיַּרְא֙ אֶת־הַקֵּינִ֔י וַיִּשָּׂ֥א מְשָׁלֹ֖ו וַיֹּאמַ֑ר אֵיתָן֙ מֹֽושָׁבֶ֔ךָ וְשִׂ֥ים בַּסֶּ֖לַע קִנֶּֽךָ
+
+"И увидел кенеян и вознес притчу и сказал: крепкое жилище твоё, на скале помещено гнездо твоё".
+
+קֵיני: Кенеянин, Кеней.
+
+אֵיתָן: постоянный, неиссякаемый, продолжительный; 2. твердый, стойкий, крепкий.
+
+# Кенеев
+
+Кенеи - это народ, произошедший от Каина.
+
+# Крепко твоё жилище
+
+То есть: "твоё жилище хорошо защищено"
+
+# На скале положено твоё гнездо
+
+Это метафора, означающая, что кенеи жили в укреплённом месте. Альтернативный перевод: "и твоё жилище находится в безопасности так же, как гнездо, расположенное на скале".
+
+Кенеи (Быт 15.19) – древнее ханаанское племя, получившее свое название («кень» или «кин» – гнездо), быть может, от тех аулов, которые они устраивали для себя в горах обитаемых ими местностей (Властов). Часть кенеян, через родственника Моисея Иофора, который называется кенеянином (Суд. 1.16), сблизилась с евреями и поселилась в Палестине (Суд. 1.16:4.11, 17). Часть сблизилась с мадианитянами и амаликитянами(1Цар 15.5-7:27.10, 30.29).
diff --git a/num/24/22.md b/num/24/22.md
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+++ b/num/24/22.md
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+# Но разорён будет Каин, и недолго до того, когда Ассур уведёт тебя в плен»
+
+כִּ֥י אִם־יִהְיֶ֖ה לְבָ֣עֵֽר קָ֑יִן עַד־מָ֖ה אַשּׁ֥וּר תִּשְׁבֶּֽךָּ
+
+"Потому что будет поглощен (сгорит) Каин, когда Ассур уведет тебя в плен".
+
+בער: гореть; 2. жечь, сжигать, палить. שבה: брать или уводить в плен, пленить, захватывать.
+
+# Разорён будет Каин, и недолго до того, когда Ассур уведёт тебя в плен
+
+Здесь можно употребить действительный залог: "и всё же ассирийцы, подобно огню, разобьют кенеев и уведут их в плен".
+
+Возможно имеется в виду или нашествие месопотамского царя Хусарсафема (Суд. 3.8), или порабощение израильтян (а c ними и кенеев) ассириянами.
diff --git a/num/24/23.md b/num/24/23.md
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+# И произнёс такие слова: «Горе, тому, кто уцелеет, когда Бог наведёт всё это!
+
+וַיִּשָּׂ֥א מְשָׁלֹ֖ו וַיֹּאמַ֑ר אֹ֕וי מִ֥י יִחְיֶ֖ה מִשֻּׂמֹ֥ו אֵֽל
+
+"И вознес (другую) притчу и сказал: горе кто будет (когда) произведет это Бог (Эль)".
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать, осаждать, насаждать, посадить, назначать, определять, направлять (глаза), наводить (болезни). ставить знак.
+
+Выражения «увидев Ога» нет в еврейском тексте (как отсутствуют они и во многих кодексах). Речь Валаама обращена к ассуру, еверу и киттиму.
diff --git a/num/24/24.md b/num/24/24.md
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+++ b/num/24/24.md
@@ -0,0 +1,23 @@
+# Придут корабли от Киттима, смирят Ассура и смирят Евера, но и им гибель!»
+
+וְצִים֙ מִיַּ֣ד כִּתִּ֔ים וְעִנּ֥וּ אַשּׁ֖וּר וְעִנּוּ־עֵ֑בֶר וְגַם־ה֖וּא עֲדֵ֥י אֹבֵֽד
+
+"И корабли от берега Киттим смирят Ассура и смирят Евера, но и они (будут) навсегда уничтожены".
+
+וְצִים֙ מִיַּ֣ד כִּתִּ֔ים: И корабли от берега Киттим.
+
+ענה: быть склонённым или согбенным, быть притеснённым или угнетённым.
+
+עַד: вечность, вечный; нареч. всегда, навсегда, вовек, вечно.
+
+# От Киттима
+
+Киттим - это город, расположенный на одном из островов Средиземного моря, скорее всего Крит.
+
+# Но и им гибель
+
+Вместо абстрактного существительного "гибель" можно употребить глагол "погубит": "но Бог погубит также и их".
+
+«Придут корабли от Киттима и смирят Ассура». Под именем «Киттим» на языке Св. Писания разумеются острова и прибрежья Средиземного моря, расположенные на запад от Палестины, как-то: Македония, Греция, Италия, с прилегающими к ним островами.
+
+В 1 кн. Маккавеев Александр Македонский представляется пришедшим из земли Хиттим (Хеттим, Киттим); по уверению раввинов, Хиттим и Македония – одно и то же. Таким образом, начало порабощения Ассура (собирательное имя азиатских монархий) Киттимом можно усматривать в завоевательных походах Александра Македонского (1Мак 1.1). Впоследствии греческая гегемония на Востоке сменилась римской. «И смирят Евера»: имеется в виду подчинение евреев греческому и римскому господству. «Но и им гибель». Греко-римская империя (Киттим) в свой черед упала под ударами варварских народов.
diff --git a/num/24/25.md b/num/24/25.md
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+# Валаам встал и пошёл обратно в свою местность, Валак так же пошёл своей дорогой
+
+וַיָּ֣קָם בִּלְעָ֔ם וַיֵּ֖לֶךְ וַיָּ֣שָׁב לִמְקֹמֹ֑ו וְגַם־בָּלָ֖ק הָלַ֥ךְ לְדַרְכֹּֽו
+
+"И встал Валаам и пошел и вернулся в место его. И также Валак пошел дорогою его".
+
+Валааму не суждено было возвратиться в свою родину. Его постигла смерть от меча евреев, как божественное возмездие (Чис 31:8) за коварный совет, данный Валаку против израильского народа (Чис 25).
diff --git a/num/24/intro.md b/num/24/intro.md
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+++ b/num/24/intro.md
@@ -0,0 +1,25 @@
+# Книга Числа
+
+# Глава 24
+
+# Общие замечания
+
+## Содержание, основные темы главы и её оформление
+
+Третья и четвертая притчи Валаама об Израиле. – Притча об Амалике. – Притча о кенеях. – Притча об ассуре, евере и киттиме.
+
+В этой главе продолжается повествование о Валааме.
+
+В некоторых библейских версиях поэтические строки печатаются с небольшим отступом вправо для их разграничения с остальным текстом. Именно так оформлены в английской ULB стихи 24:3-9, 15-24.
+
+## Важная концепция
+
+### Проклятие Божьего народа
+
+Бог не допускает другим людям проклинать Свой народ. Валаам дважды благословил Израиль вместо того, чтобы проклясть его. Данная ситуация может рассматриваться как ирония.
+
+## Ссылка:
+
+  * **[Числа 24:1 Замечания](./01.md)**
+
+**[](../25/intro.md)**
diff --git a/num/25/01.md b/num/25/01.md
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+# Израиль жил в Ситтиме, и народ начал развратничать с дочерьми Моава.
+
+וַיֵּ֥שֶׁב יִשְׂרָאֵ֖ל בַּשִּׁטִּ֑ים וַיָּ֣חֶל הָעָ֔ם לִזְנֹ֖ות אֶל־בְּנֹ֥ות מֹואָֽב׃
+
+"И жил Израиль в Ситтиме, и начал народ развратничать с дочерьми Моава."
+
+לִזְנֹות: развратничать, прелюбодействовать.
+
+Хотя Валааму не удалось проклясть израильский народ, какую то роль в прельщении евреев культом Ваала в Фегоре он, очевидно, сыграл (сравните 31:16; Откр. 2:14).
+
+# В Ситтиме
+
+Ситтим - это местность в Моавитской стране.
diff --git a/num/25/02.md b/num/25/02.md
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+# Они приглашали народ на жертвоприношения своим богам, народ ел и поклонялся их богам.
+
+וַתִּקְרֶ֣אןָ לָעָ֔ם לְזִבְחֵ֖י אֱלֹהֵיהֶ֑ן וַיֹּ֣אכַל הָעָ֔ם וַיִּֽשְׁתַּחֲוּ֖וּ לֵֽאלֹהֵיהֶֽן׃
+
+"И они звали народ на жертвоприношения богам своим, и ел народ и поклонялся богам их."
+
+קרא: звать, призывать.
+
+שחה: поклоняться, делать низкий поклон.
+
+В пору пребывания Израиля в Ситтиме, расположенном сразу на восток от р. Иордан, где они разбили лагерь прежде, чем перейти через реку (Иис. Н. 2:1), мужчины израильские стали блудодействовать с моавитянками.
+
+# Поклонялся
+
+Речь идёт о прославлении чужих богов.
diff --git a/num/25/03.md b/num/25/03.md
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@@ -0,0 +1,17 @@
+# Израиль прилепился к Ваал-Фегору. И Господь разгневался на Израиль.
+
+וַיִּצָּ֥מֶד יִשְׂרָאֵ֖ל לְבַ֣עַל פְּעֹ֑ור וַיִּֽחַר־אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵֽל׃
+
+"И прилепился Израиль к Ваал-Фегору. И воспламенился гнев Господа на Израиль."
+
+צמד: быть привязанным, приставать, прилепляться.
+
+«Свободная» физическая близость предусматривалась ханаанскими ритуалами плодородия (сравните Втор. 23:17-18; 1Цар. 14:22-24) и практиковались в ходе храмового служения хананеян (Чис. 25:2).
+
+# К Ваал-Фегору
+
+Фегор - это гора. См. [Числа 23:28](../23/28.md).
+
+# И Господь разгневался на Израиль
+
+См., как переведена аналогичная фраза в [Числа 21:20](../21/20.md). Альтернативный перевод: "Господь сильно разгневался на Свой народ".
diff --git a/num/25/04.md b/num/25/04.md
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@@ -0,0 +1,13 @@
+# Господь сказал Моисею: «Возьми всех начальников народа, повесь их перед Господом на солнце, и ярость гнева Господа отвернётся от Израиля».
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה קַ֚ח אֶת־כָּל־רָאשֵׁ֣י הָעָ֔ם וְהֹוקַ֥ע אֹותָ֛ם לַיהוָ֖ה נֶ֣גֶד הַשָּׁ֑מֶשׁ וְיָשֹׁ֛ב חֲרֹ֥ון אַף־יְהוָ֖ה מִיִּשְׂרָאֵֽל׃
+
+"И сказал Господь Моисею: возьми всех начальников народа, и повесь их Господу пред солнцем, и возвратится ярость гнева Господа от Израиля."
+
+יקע: распинать, описывает форму наказания, надругания или посмеяния; прич. повешенный.
+
+Именно чувственная сторона этого идолопоклонства прельстила израильтян и привела их к духовному отступничеству, выразившемуся в том, что они стали поклоняться Ваалу. И это явилось столь серьезным нарушением Завета, особенно, если учесть, что Израиль должен был вот-вот войти в землю Обетованную, что Господь повелел Моисею предпринять самые решительные меры: все виновные должны были умереть.
+
+# Всех начальников народа
+
+Речь идёт обо всех начальниках Израиля, виновных в идолопоклонстве. Можно уточнить: "всех начальников народа, виновных в поклонении лжебогам".
diff --git a/num/25/05.md b/num/25/05.md
new file mode 100644
index 00000000..d5d9548a
--- /dev/null
+++ b/num/25/05.md
@@ -0,0 +1,17 @@
+# Моисей сказал судьям Израиля: «Пусть каждый из вас убьёт людей, прилепившихся к Ваал-Фегору».
+
+וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־שֹׁפְטֵ֖י יִשְׂרָאֵ֑ל הִרְגוּ֙ אִ֣ישׁ אֲנָשָׁ֔יו הַנִּצְמָדִ֖ים לְבַ֥עַל פְּעֹֽור׃
+
+"И сказал Моисей судьям Израиля: убейте людей своих, которые прилепились к Ваал-Фегору."
+
+הרג: убивать.
+
+Моисей выдвигает радикальное предложение, уничтожать всех, кто приклеился к Ваал-Фегору и по сути уже стал идолопоклонником.
+
+# Судьям Израиля
+
+"Судьям Израиля, не принимавших участия в идолопоклонстве".
+
+# к Ваал-Фегору
+
+Фегор - это гора. См. [Числа 23:28](../23/28.md).
diff --git a/num/25/06.md b/num/25/06.md
new file mode 100644
index 00000000..96a58b24
--- /dev/null
+++ b/num/25/06.md
@@ -0,0 +1,17 @@
+# И один из сыновей Израиля на виду у Моисея и всего общества сыновей Израиля привёл к своим братьям мадианитянку, когда они плакали у входа скинии собрания.
+
+וְהִנֵּ֡ה אִישׁ֩ מִבְּנֵ֨י יִשְׂרָאֵ֜ל בָּ֗א וַיַּקְרֵ֤ב אֶל־אֶחָיו֙ אֶת־הַמִּדְיָנִ֔ית לְעֵינֵ֣י מֹשֶׁ֔ה וּלְעֵינֵ֖י כָּל־עֲדַ֣ת בְּנֵי־יִשְׂרָאֵ֑ל וְהֵ֣מָּה בֹכִ֔ים פֶּ֖תַח אֹ֥הֶל מֹועֵֽד׃
+
+"И вот, человек из сыновей Израиля пришел и привел к братьям своим мадианитянку, перед глазами Моисея и перед глазами всего общества сыновей Израиля, и они плакали у входи скинии собрания."
+
+בכה: плакать, оплакивать.
+
+В процессе обнародования Моисеем этого вердикта некий израильтянин (по имени Зимри, стих 14) набрался дерзости привести храмовую мадиамскую проститутку (Хазву, стих 15) прямо в стан.
+
+# Привёл к своим братьям мадианитянку
+
+Подразумевается, что он привёл иноземную женщину в стан Израиля, чтобы переспать с ней. Можно пояснить: "привёл в израильский стан мадианитянку, чтобы спать с ней".
+
+# На виду у Моисея и всего общества сыновей Израиля
+
+"На виду" (идиома) - то есть "у всех на глазах", "так, чтобы все могли видеть и слышать".
diff --git a/num/25/07.md b/num/25/07.md
new file mode 100644
index 00000000..088e7757
--- /dev/null
+++ b/num/25/07.md
@@ -0,0 +1,13 @@
+# Увидев это, Финеес, сын Елеазара, внук священника Аарона, встал среди общества, взял в свою руку копьё
+
+וַיַּ֗רְא פִּֽינְחָס֙ בֶּן־אֶלְעָזָ֔ר בֶּֽן־אַהֲרֹ֖ן הַכֹּהֵ֑ן וַיָּ֨קָם֙ מִתֹּ֣וךְ הָֽעֵדָ֔ה וַיִּקַּ֥ח רֹ֖מַח בְּיָדֹֽו׃
+
+"И увидел Финеес, сын Елеазара, сына Аарона священника, и встал из среди общества и взял копье в руку свою."
+
+רמַח: копьё, пика.
+
+Финнеес, сын Елеазара… священника, был приведен в ярость этим откровенно наглым поступком и, взяв копье, последовал за израильтянином в его шатер, где пронзил копьем обоих – мужчину и женщину.
+
+# Елеазар
+
+Это сын Аарона. См. [Числа 3:2](../03/02.md).
diff --git a/num/25/08.md b/num/25/08.md
new file mode 100644
index 00000000..55cd9a92
--- /dev/null
+++ b/num/25/08.md
@@ -0,0 +1,11 @@
+# И, войдя вслед за израильтянином в спальню, пронзил израильтянина и женщину в живот, и поражение сыновей Израиля прекратилось.
+
+וַ֠יָּבֹא אַחַ֨ר אִֽישׁ־יִשְׂרָאֵ֜ל אֶל־הַקֻּבָּ֗ה וַיִּדְקֹר֙ אֶת־שְׁנֵיהֶ֔ם אֵ֚ת אִ֣ישׁ יִשְׂרָאֵ֔ל וְאֶת־הָאִשָּׁ֖ה אֶל־קֳבָתָ֑הּ וַתֵּֽעָצַר֙ הַמַּגֵּפָ֔ה מֵעַ֖ל בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И вошел следом за человеком израильтянином в спальню, и пронзил обоих их, человека израильтянина и женщину в чрево её, и прекратилось поражение сыновей Израиля."
+
+דקר: пронзать, прокалывать.
+
+עצר: задерживаться, останавливаться, прекращаться.
+
+См. комментарий на стих 7.
diff --git a/num/25/09.md b/num/25/09.md
new file mode 100644
index 00000000..c9847930
--- /dev/null
+++ b/num/25/09.md
@@ -0,0 +1,9 @@
+# Умерших от поражения было двадцать четыре тысячи.
+
+וַיִּהְי֕וּ הַמֵּתִ֖ים בַּמַּגֵּפָ֑ה אַרְבָּעָ֥ה וְעֶשְׂרִ֖ים אָֽלֶף׃
+
+"И было умерших от поражения четыре и двадцать тысяч."
+
+מות: быть умерщвляемым или убиваемым, быть умерщвлённым или убитым.
+
+Это послужило прекращению мора, поразившего Израиль, когда Бог воспламенился гневом на него (стих 3), но – не прежде, чем умерло двадцать четыре тысячи человек. Об этом случае в Ваале Фегорском упоминается во Второзаконии (4:3-4), в Пс. 105 (26:30), в Ос. 9:10 и в 1Кор. 10:8.
diff --git a/num/25/10.md b/num/25/10.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/25/10.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/25/11.md b/num/25/11.md
new file mode 100644
index 00000000..466cc6df
--- /dev/null
+++ b/num/25/11.md
@@ -0,0 +1,19 @@
+# «Финеес, сын Елеазара, внук священника Аарона, отвернул Мой гнев от сыновей Израиля, возревновав среди них по Мне, и Я не уничтожил сыновей Израиля в Своей ревности.
+
+פִּֽינְחָ֨ס בֶּן־אֶלְעָזָ֜ר בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֗ן הֵשִׁ֤יב אֶת־חֲמָתִי֙ מֵעַ֣ל בְּנֵֽי־יִשְׂרָאֵ֔ל בְּקַנְאֹ֥ו אֶת־קִנְאָתִ֖י בְּתֹוכָ֑ם וְלֹא־כִלִּ֥יתִי אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּקִנְאָתִֽי׃
+
+"Финеес, сын Елеазара, сына Аарона священника, возвратил гнев Мой от сыновей Израиля, ревностью возревновав по Мне между ними, и Я не истребил (уничтожил) сыновей Израиля в ревности Моей."
+
+קִנְאָה: ревность, зависть, раздражение, негодование, ярость.
+
+כלה: уничтожать, истреблять, разрушать.
+
+В 1Кор. 10:8 говорится, что тогда погибло двадцать три тысячи человек, а в Чис. 25:9 – двадцать четыре тысячи. Это несовпадение можно объяснить тем, что Павел говорит об «одном дне», и, следовательно, на следующий день или в последующие дни, можно предполагать, погибла еще тысяча человек. Возможно и то, что двадцать четыре тысячи погибших включали и вождей, тогда как Павел имел в виду двадцать три тысячи рядовых израильтян. Затем Господь сказал Моисею, что, поскольку Финеес решительно пресек зло и доказал свою ревностную любовь к Господу, ему и потомству его будет дан завет мира. Это надо понимать как священство на вечные времена.
+
+# Отвернул Мой гнев от сыновей Израиля
+
+Божий гнев сравнивается с чем-то материальным, что можно остановить физическим способом. Альтернативный перевод: "успокоил Мой гнев на израильтян".
+
+# И Я не уничтожил сыновей Израиля в Своей ревности
+
+Бог сравнивается со свирепым зверем, готовым растерзать Израильтян. Альтернативный перевод: "Я не уничтожил израильтян в Своей ярости".
diff --git a/num/25/12.md b/num/25/12.md
new file mode 100644
index 00000000..395fd58a
--- /dev/null
+++ b/num/25/12.md
@@ -0,0 +1,11 @@
+# Поэтому скажи ему: Я заключаю с ним Мой завет мира.
+
+לָכֵ֖ן אֱמֹ֑ר הִנְנִ֨י נֹתֵ֥ן לֹ֛ו אֶת־בְּרִיתִ֖י שָׁלֹֽום׃
+
+"Поэтому скажи, вот, Я даю ему завет Мой мира."
+
+נתן: давать, преподносить, позволять.
+
+בְרִית: завет, договор, союз.
+
+См. комментарий на стих 11.
diff --git a/num/25/13.md b/num/25/13.md
new file mode 100644
index 00000000..f707d7d0
--- /dev/null
+++ b/num/25/13.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Слова Божьи, начатые в 11-м стихе, продолжаются.
+
+# И этот завет будет ему и его потомству после него заветом вечного священства за то, что он показал ревность по своему Богу и загладил вину сыновей Израиля».
+
+וְהָ֤יְתָה לֹּו֙ וּלְזַרְעֹ֣ו אַחֲרָ֔יו בְּרִ֖ית כְּהֻנַּ֣ת עֹולָ֑ם תַּ֗חַת אֲשֶׁ֤ר קִנֵּא֙ לֵֽאלֹהָ֔יו וַיְכַפֵּ֖ר עַל־בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И будет он ему и потомству его после него заветом священства вечного за то, что возревновал по Богу своему и загладил вину сыновей Израиля."
+
+כפר: искупать, умилостивлять, примирять, очищать, заглаживать (о вине).
+
+Такое обещание уже было дано Аарону и его сыновьям (Исх. 29:9), но тогда о внуке Аарона – Финеесе конкретно не упоминалось. Судя по новому повелению, священническое служение должно было отныне осуществляться только по линии Финееса, а не кого-либо из других внуков Аарона (сравните 1Пар. 6:4-15).
+
+# Ему... его... он
+
+Это цитата внутри цитаты. Прямая речь в 12-13 стихах может быть передана как косвенная: "Поэтому скажи Финеесу, что Я заключаю с ним Мой завет мира. И этот завет будет относиться к нему и к его потомству после него и станет заветом вечного священства за то, что он показал ревность по Мне и загладил вину сыновей Израиля".
diff --git a/num/25/14.md b/num/25/14.md
new file mode 100644
index 00000000..e2275b86
--- /dev/null
+++ b/num/25/14.md
@@ -0,0 +1,19 @@
+# Израильтянина, который был убит вместе с мадианитянкой, звали Зимри, сын Салу, начальника колена Симеона.
+
+וְשֵׁם֩ אִ֨ישׁ יִשְׂרָאֵ֜ל הַמֻּכֶּ֗ה אֲשֶׁ֤ר הֻכָּה֙ אֶת־הַמִּדְיָנִ֔ית זִמְרִ֖י בֶּן־סָל֑וּא נְשִׂ֥יא בֵֽית־אָ֖ב לַשִּׁמְעֹנִֽי׃
+
+"И имя человека израильтянина убитого, который был убит с мадианитянкой, было Зимри, сын Салу, начальник дома (рода) отцов Симеона."
+
+Имена виновных израильтянина и мадианиитянки – Зимри (из колена Симеонова) и Хазва – названы здесь, вероятно, для того, чтобы подчеркнуть значение происшедшего для всего народа и показать, что дело было тщательно расследовано.
+
+# Израильтянина, который был убит вместе с мадианитянкой, звали Зимри
+
+Основное повествование прерывается, и автор предоставляет нам сведения о Зимри и Хазве.
+
+# Который был убит
+
+Здесь можно употребить действительный залог: "которого убил Финеес".
+
+# Зимри, сын Салу
+
+Зимри, Салу - это мужские имена.
diff --git a/num/25/15.md b/num/25/15.md
new file mode 100644
index 00000000..bf65cc31
--- /dev/null
+++ b/num/25/15.md
@@ -0,0 +1,7 @@
+# А убитую мадианитянку звали Хазва, она была дочерью Цура, начальника мадиамского племени Оммофа.
+
+וְשֵׁ֨ם הָֽאִשָּׁ֧ה הַמֻּכָּ֛ה הַמִּדְיָנִ֖ית כָּזְבִּ֣י בַת־צ֑וּר רֹ֣אשׁ אֻמֹּ֥ות בֵּֽית־אָ֛ב בְּמִדְיָ֖ן הֽוּא׃
+
+"И имя женщины убитой мадианитяки было Хазва, дочь Цура, начальник народа дома (рода) отцов мадиамского он."
+
+Другая причина могла быть в желании объяснить значительное сокращение мужского населения в колене Симеоновом между первой переписью (пятьдесят девять тысяч триста – 1:23) и той, которая имела место после упомянутого инцидента (двадцать две тысячи двести 26:14).
diff --git a/num/25/16.md b/num/25/16.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/25/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/25/17.md b/num/25/17.md
new file mode 100644
index 00000000..53d1259b
--- /dev/null
+++ b/num/25/17.md
@@ -0,0 +1,9 @@
+# «Враждуйте с мадианитянами и убивайте их
+
+צָרֹ֖ור אֶת־הַמִּדְיָנִ֑ים וְהִכִּיתֶ֖ם אֹותָֽם׃
+
+"Враждуйте с мадианитянами и убивайте (поражайте) их."
+
+צרר: притеснять, враждовать.
+
+Если в идолопоклонство, связанное с развратом, были вовлечены главным образом «симеониты», то причина сокращения мужского населения в этом колене налицо.
diff --git a/num/25/18.md b/num/25/18.md
new file mode 100644
index 00000000..c96b3d59
--- /dev/null
+++ b/num/25/18.md
@@ -0,0 +1,29 @@
+# Потому что они поступили с вами враждебно в своём коварстве, прельстив вас Фегором и своей сестрой Хазвой, дочерью мадиамского начальника, убитой в день поражения за Фегора».
+
+כִּ֣י צֹרְרִ֥ים הֵם֙ לָכֶ֔ם בְּנִכְלֵיהֶ֛ם אֲשֶׁר־נִכְּל֥וּ לָכֶ֖ם עַל־דְּבַר־פְּעֹ֑ור וְעַל־דְּבַ֞ר כָּזְבִּ֨י בַת־נְשִׂ֤יא מִדְיָן֙ אֲחֹתָ֔ם הַמֻּכָּ֥ה בְיֹום־הַמַּגֵּפָ֖ה עַל־דְּבַר־פְּעֹֽור׃
+
+"Потому что они привязали вас в коварстве своем, которые поступили коварно с вами, в деле Фегора и в деле Хазвы, дочерью начальника мадиамского, сестрой своей, убитую в день поражения в деле Фегора, и было это после поражения."
+
+צרר: быть привязанным.
+
+נכֶל: коварство, обман.
+
+נכל: поступать коварно; 2. ухищряться, умышлять.
+
+А женщина была названа вполне конкретно с той целью, чтобы объяснить, последующее истребление Израилем мадианитян (25:16-18; сравните 31:1-24).
+
+# Прельстив
+
+"Склонив вас ко греху".
+
+# Прельстив вас Фегором... убитой в день поражения за Фегора
+
+Оба этих происшествия случились на Фегоре.
+
+# Фегор
+
+Это гора. См. [Числа 23:28](../23/28.md).
+
+# Убитой
+
+Здесь можно употребить действительный залог: "которую убил Финеес".
diff --git a/num/25/intro.md b/num/25/intro.md
new file mode 100644
index 00000000..97d50313
--- /dev/null
+++ b/num/25/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 25
+
+# Общие замечания
+
+## Тема главы
+
+В этой главе продолжается история о Валааме.
+
+## Блужение израильтян в Ситтиме. – Поражение согрешивших. – Религиозная ревность Финееса. – Возвращение милости Божией к народу. – Повеление о мадианитянах.
+
+Важная концепция
+
+### Иноземные женщины
+
+Валаам велел молодым женщинам из Моава флиртовать с израильтянами и приглашать их на праздники, устроенные в честь их бога Ваала. Мужчины начали ходить на праздники и поклоняться Ваалу. Их действия возбудили Божью ярость, и Господь истребил 24 000 израильтян. Иноземные женщины очень часто были источником серьёзных проблем в Израиле, поскольку склоняли Божий народ к идолопоклонству.
+
+Ссылка:
+
+  * **[Числа 25:1 Замечания](./01.md)**
+
+**[](../26/intro.md)**
diff --git a/num/26/01.md b/num/26/01.md
new file mode 100644
index 00000000..195037b1
--- /dev/null
+++ b/num/26/01.md
@@ -0,0 +1,9 @@
+# Общая информация:
+
+26:1-51 Подобно переписи, сделанной тридцать восемь лет назад (гл. 1), в данную перепись включены только мужчины в возрасте от двадцати лет и старше, способные к военным действиям (ст. 2). Первым следует колено Рувима, старшего сына Иакова. Несмотря на то, что оно понесло большие потери вследствие восстания Дафана и Авирона (ст. 8-10), численность его была восстановлена и стала почти такой же, что и при первом исчислении. Корей (из колена Левия) упоминается здесь в связи с Дафаном и Авироном (ст. 8-10); отмечается, что потомки Корея остались живы (ст. 11). Далее следует колено Симеона (ст. 12-14), численность которого сократилась с шестидесяти тысяч до двадцати двух. Изменения численности других колен не столь значительны, кроме колен Ефрема, Гада и Неффалима, численность которых уменьшилась. Колена Иуды, Завулона и Дана, наоборот, немного увеличились; более многочисленными стали колена Иссахара и Асира, Манассии и Вениамина. Общее же количество боеспособных мужчин осталось почти таким же, как и при первом исчислении.
+
+# После этого поражения Господь сказал Моисею и священнику Елеазару, сыну Аарона
+
+וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה וְאֶ֧ל אֶלְעָזָ֛ר בֶּן־אַהֲרֹ֥ן הַכֹּהֵ֖ן לֵאמֹֽר
+
+"И сказал Господь Моисею и Елеазару, сыну Аарона, священнику, говоря:"
diff --git a/num/26/02.md b/num/26/02.md
new file mode 100644
index 00000000..c534eb0a
--- /dev/null
+++ b/num/26/02.md
@@ -0,0 +1,17 @@
+# Пересчитайте всё общество сыновей Израиля
+
+Пересчитайте всё общество сыновей Израиля по их семействам от двадцати лет и выше, пригодных для войны»
+
+שְׂא֞וּ אֶת־רֹ֣אשׁ׀ כָּל־עֲדַ֣ת בְּנֵי־יִשְׂרָאֵ֗ל מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְבֵ֣ית אֲבֹתָ֑ם כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵֽל
+
+"Произведите пересчет (подсчитайте) все общество сыновей Израиля от сыновей (возрастом) 20 лет и выше, из домов отцов их, всех, способных выйти на войну в Израиле".
+
+ראש: общая сумма или число, итог.
+
+שְׂא֞וּ אֶת־רֹ֣אשׁ: поднимите головы / произведите рассчёт.
+
+# От двадцати лет и выше
+
+"От 20 лет и старше".
+
+На пороге Ханаана делается новый подсчет народа. В результате этого подсчета оказалось, что колено Рувима имело – 43 730 чел. Симеона – 22 200 чел. Иуды – 76 500 чел. Дана – 64 400 чел. Неффалима – 45 400 чел. Гада – 40 500 чел. Асира – 53 400 чел. Иссахара – 64 300 чел. Завулона – 60 500 чел. Ефрема – 32 500 чел Манассии – 52 700 чел. Вениамина – 45 600 чел. Итого – 601 730 чел.
diff --git a/num/26/03.md b/num/26/03.md
new file mode 100644
index 00000000..10fe855e
--- /dev/null
+++ b/num/26/03.md
@@ -0,0 +1,13 @@
+# Моисей и священник Елеазар, находясь на равнинах Моава у Иордана, напротив Иерихона, сказал им
+
+וַיְדַבֵּ֨ר מֹשֶׁ֜ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן אֹתָ֖ם בְּעַֽרְבֹ֣ת מֹואָ֑ב עַל־יַרְדֵּ֥ן יְרֵחֹ֖ו לֵאמֹֽר
+
+"И сказал Моисей Елеазару, священнику им на равнинах Моава, у Иордана, и Иерихона, говоря":
+
+# Сказал им
+
+"Сказал начальникам Израиля"
+
+# На равнинах
+
+Равнина - это ровная и пространная земная поверхность без гор и холмов.
diff --git a/num/26/04.md b/num/26/04.md
new file mode 100644
index 00000000..ed3bac0e
--- /dev/null
+++ b/num/26/04.md
@@ -0,0 +1,11 @@
+# "Пересчитайте всех от двадцати лет и выше, которые вышли из египетской земли, как велел Господь Моисею и сыновьям Израиля»
+
+מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה כַּאֲשֶׁר֩ צִוָּ֨ה יְהוָ֤ה אֶת־מֹשֶׁה֙ וּבְנֵ֣י יִשְׂרָאֵ֔ל הַיֹּצְאִ֖ים מֵאֶ֥רֶץ מִצְרָֽיִם
+
+"Из сыновей двадцати лет и выше, которые вышли с Моисеем по велению Господа из сыновей Израиля из земли Египет".
+
+בֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה: из сыновей 20 лет и выше.
+
+# От двадцати лет и выше
+
+"От 20 лет и старше".
diff --git a/num/26/05.md b/num/26/05.md
new file mode 100644
index 00000000..17f79ead
--- /dev/null
+++ b/num/26/05.md
@@ -0,0 +1,11 @@
+# Рувим, первенец Израиля. Сыновья Рувима: от Ханоха — поколение Ханоха, от Фаллу — поколение Фаллу
+
+רְאוּבֵ֖ן בְּכֹ֣ור יִשְׂרָאֵ֑ל בְּנֵ֣י רְאוּבֵ֗ן חֲנֹוךְ֙ מִשְׁפַּ֣חַת הַחֲנֹכִ֔י לְפַלּ֕וּא מִשְׁפַּ֖חַת הַפַּלֻּאִֽי
+
+"Рувим первенец Израиля. Сыновья Рувима от Ханоха - род Ханоха, от Фаллу - род Фаллу".
+
+מִשְפָחָה: род, племя, семейство.
+
+# Первенец Израиля
+
+Израиль - это Иаков.
diff --git a/num/26/06.md b/num/26/06.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/26/06.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/26/07.md b/num/26/07.md
new file mode 100644
index 00000000..faf0c5ab
--- /dev/null
+++ b/num/26/07.md
@@ -0,0 +1,11 @@
+# В поколении Рувима насчитано сорок три тысячи семьсот тридцать
+
+אֵ֖לֶּה מִשְׁפְּחֹ֣ת הָרֻֽאוּבֵנִ֑י וַיִּהְי֣וּ פְקֻדֵיהֶ֗ם שְׁלֹשָׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וּשְׁבַ֥ע מֵאֹ֖ות וּשְׁלֹשִֽׁים
+
+"Всего в роду Рувима было исчислено три тысячи и сорок тысяч (43000) и семьсот и тридцать (730)".
+
+פקד: быть исчисленным.
+
+# Сорок три тысячи семьсот тридцать
+
+"43 730 человек".
diff --git a/num/26/08.md b/num/26/08.md
new file mode 100644
index 00000000..3c68a8bb
--- /dev/null
+++ b/num/26/08.md
@@ -0,0 +1,13 @@
+# Общая информация:
+
+Начальники Израиля считают всё мужское население от 20 лет и старше, записывая имена колен и родов.
+
+# Сыновья Фаллуя: Елиав
+
+בְנֵ֥י פַלּ֖וּא אֱלִיאָֽב
+
+"Сыновья Фаллу: Елиав".
+
+# Елиав
+
+Это мужское имя. См. [Числа 16:1](../16/01.md).
diff --git a/num/26/09.md b/num/26/09.md
new file mode 100644
index 00000000..14d1a8a8
--- /dev/null
+++ b/num/26/09.md
@@ -0,0 +1,11 @@
+# Сыновья Елиава: Немуил, Дафан и Авирон. Это те Дафан и Авирон, которые были призываемы в собрание и которые произвели возмущение против Моисея и Аарона вместе с сообщниками Корея, когда те произвели возмущение против Господа
+
+וּבְנֵ֣י אֱלִיאָ֔ב נְמוּאֵ֖ל וְדָתָ֣ן וַאֲבִירָ֑ם הֽוּא־דָתָ֨ן וַאֲבִירָ֜ם קְרוּאֵי הָעֵדָ֗ה אֲשֶׁ֨ר הִצּ֜וּ עַל־מֹשֶׁ֤ה וְעַֽל־אַהֲרֹן֙ בַּעֲדַת־קֹ֔רַח בְּהַצֹּתָ֖ם עַל־יְהוָֽה
+
+"Сыновья Елиава: Немуил, Дафан и Авирон. Это Дафан и Авирон, призванные в общество, которое вышло против Моисея и Аарон. Общество Корея призывало их выйти против Господа".
+
+בְּהַצֹּתָ֖ם עַל־יְהוָֽה׃: выйти, выступить против Господа.
+
+# Сыновья Елиава: Немуил, Дафан и Авирон
+
+Это мужские имена. См. [Числа 16:1](../16/01.md).
diff --git a/num/26/10.md b/num/26/10.md
new file mode 100644
index 00000000..26aae4fd
--- /dev/null
+++ b/num/26/10.md
@@ -0,0 +1,19 @@
+# И разверзлась земля, поглотив их и Корея. Вместе с ними умерли и их сообщники, когда огонь уничтожил двести пятьдесят человек, и они стали знаком
+
+וַתִּפְתַּ֨ח הָאָ֜רֶץ אֶת־פִּ֗יהָ וַתִּבְלַ֥ע אֹתָ֛ם וְאֶת־קֹ֖רַח בְּמֹ֣ות הָעֵדָ֑ה בַּאֲכֹ֣ל הָאֵ֗שׁ אֵ֣ת חֲמִשִּׁ֤ים וּמָאתַ֨יִם֙ אִ֔ישׁ וַיִּהְי֖וּ לְנֵֽס
+
+"И открыла земля уста её и поглотила их и Корея. И умерли из общества, которых пожрал огонь - пятьдесят и двести человек (250), и были они предупреждением".
+
+נס: сигнальный шест; 2. знамя.
+
+# И разверзлась земля, поглотив их
+
+Здесь земля персонифицируется. Альтернативный перевод: "Господь разверз землю, и эти люди упали в трещину".
+
+# Огонь уничтожил двести пятьдесят человек
+
+Огонь сравнивается с диким зверем, уничтожающим свою жертву. Альтернативный перевод: "Господь послал огонь, убивший двести пятьдесят человек".
+
+# Двести пятьдесят человек
+
+"250 человек".
diff --git a/num/26/11.md b/num/26/11.md
new file mode 100644
index 00000000..da13a1c1
--- /dev/null
+++ b/num/26/11.md
@@ -0,0 +1,9 @@
+# Но сыновья Корея
+
+וּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ׃
+
+"Но сыновья Корея не умерли".
+
+# Не умерли
+
+"Не был истреблён".
diff --git a/num/26/12.md b/num/26/12.md
new file mode 100644
index 00000000..afe20cb4
--- /dev/null
+++ b/num/26/12.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихом 5.
diff --git a/num/26/13.md b/num/26/13.md
new file mode 100644
index 00000000..f928263e
--- /dev/null
+++ b/num/26/13.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 6-7.
diff --git a/num/26/14.md b/num/26/14.md
new file mode 100644
index 00000000..7adc9aca
--- /dev/null
+++ b/num/26/14.md
@@ -0,0 +1,9 @@
+# В поколениях Симеона было насчитано двадцать две тысячи двести
+
+אֵ֖לֶּה מִשְׁפְּחֹ֣ת הַשִּׁמְעֹנִ֑י שְׁנַ֧יִם וְעֶשְׂרִ֛ים אֶ֖לֶף וּמָאתָֽיִם
+
+"Всего в роде Симеона две и двадцать тысячи (22000) и двести (200)".
+
+# Двадцать две тысячи двести
+
+"22 200 человек".
diff --git a/num/26/15.md b/num/26/15.md
new file mode 100644
index 00000000..0c646c11
--- /dev/null
+++ b/num/26/15.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 5 и 12.
diff --git a/num/26/16.md b/num/26/16.md
new file mode 100644
index 00000000..8ab91c08
--- /dev/null
+++ b/num/26/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 6 и 13.
diff --git a/num/26/17.md b/num/26/17.md
new file mode 100644
index 00000000..8ab91c08
--- /dev/null
+++ b/num/26/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 6 и 13.
diff --git a/num/26/18.md b/num/26/18.md
new file mode 100644
index 00000000..cffe10c8
--- /dev/null
+++ b/num/26/18.md
@@ -0,0 +1,7 @@
+# В поколениях сыновей Гада насчитано сорок тысяч пятьсот
+
+אֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵֽי־גָ֖ד לִפְקֻדֵיהֶ֑ם אַרְבָּעִ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות
+
+"Всего из рода Гада исчислено сорок тысяч и пятьсот (40500)".
+
+פקד: быть исчисленным.
diff --git a/num/26/19.md b/num/26/19.md
new file mode 100644
index 00000000..e9c6637c
--- /dev/null
+++ b/num/26/19.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Сорок тысяч пятьсот мужчин было в семи кланах Гада (26:15-18). Три главных клана Иуды и два «подклана» Фареса насчитывали семьдесят шесть тысяч пятьсот воинов (стихи 19-22). Потомки Иуды, перечисленные здесь, фактически происходили от одного его выжившего сына – Шеллы, а также от двух побочных сыновей Фареса и Зары (Быт. 38:5,11,26-30). Ир и Онан умерли в Ханаане (сравните Быт. 38:6-10), не оставив потомства.
+
+# Сыновья Иуды: Ир и Онан. Но Ир и Онан умерли в ханаанской земле
+
+בְּנֵ֥י יְהוּדָ֖ה עֵ֣ר וְאֹונָ֑ן וַיָּ֥מָת עֵ֛ר וְאֹונָ֖ן בְּאֶ֥רֶץ כְּנָֽעַן
+
+"Сыновья Иуды: Ир и Онан. И умерли Ир и Онан в щемле Ханаан".
+
+См. Бытие 38.
diff --git a/num/26/20.md b/num/26/20.md
new file mode 100644
index 00000000..0c646c11
--- /dev/null
+++ b/num/26/20.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 5 и 12.
diff --git a/num/26/21.md b/num/26/21.md
new file mode 100644
index 00000000..8ab91c08
--- /dev/null
+++ b/num/26/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 6 и 13.
diff --git a/num/26/22.md b/num/26/22.md
new file mode 100644
index 00000000..4b0d5934
--- /dev/null
+++ b/num/26/22.md
@@ -0,0 +1,7 @@
+# В поколениях Иуды насчитано семьдесят шесть тысяч пятьсот
+
+אֵ֛לֶּה מִשְׁפְּחֹ֥ת יְהוּדָ֖ה לִפְקֻדֵיהֶ֑ם שִׁשָּׁ֧ה וְשִׁבְעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות
+
+"Всего в роде Иуды исчислено шесть и семьдесят тысяч и пять сотен (76500)".
+
+פקד: быть исчисленным.
diff --git a/num/26/23.md b/num/26/23.md
new file mode 100644
index 00000000..0c646c11
--- /dev/null
+++ b/num/26/23.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 5 и 12.
diff --git a/num/26/24.md b/num/26/24.md
new file mode 100644
index 00000000..8ab91c08
--- /dev/null
+++ b/num/26/24.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 6 и 13.
diff --git a/num/26/25.md b/num/26/25.md
new file mode 100644
index 00000000..40d61554
--- /dev/null
+++ b/num/26/25.md
@@ -0,0 +1,7 @@
+# В поколениях Иссахара насчитано шестьдесят четыре тысячи триста
+
+אֵ֛לֶּה מִשְׁפְּחֹ֥ת יִשָּׂשכָ֖ר לִפְקֻדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁלֹ֥שׁ מֵאֹֽות
+
+"Всего в роде Иссахара исчислено четыре и шестьдесят тысяч и три сотни (64300)".
+
+פקד: быть исчисленным.
diff --git a/num/26/26.md b/num/26/26.md
new file mode 100644
index 00000000..b2f5b416
--- /dev/null
+++ b/num/26/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Четыре клана Иссахара поставили шестьдесят четыре тысячи триста воинов (Чис. 26:23-25), а в трех Завулоновых их оказалось шестьдесят тысяч пятьсот (стихи 26-27). В двух главных и шести меньших кланах Манассии, из колена Иосифова, имелось пятьдесят две тысячи семьсот мужчин (стих 29:34). Упоминание о Салпааде, сыне Хефера предвозвещает будущее постановление, касавшееся наследования по дочерней линии – в семьях, где сыновей не было (27:1-11).
diff --git a/num/26/27.md b/num/26/27.md
new file mode 100644
index 00000000..2e907466
--- /dev/null
+++ b/num/26/27.md
@@ -0,0 +1,5 @@
+# В поколениях Завулона насчитано шестьдесят тысяч пятьсот
+
+אֵ֛לֶּה מִשְׁפְּחֹ֥ת הַזְּבוּלֹנִ֖י לִפְקֻדֵיהֶ֑ם שִׁשִּׁ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֹֽות
+
+"Всего в роде Завулона исчислено шестьдесят тысяч и пять сотен (60500)". פקד: быть исчисленным..
diff --git a/num/26/28.md b/num/26/28.md
new file mode 100644
index 00000000..04f69cf7
--- /dev/null
+++ b/num/26/28.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. стихи 26, 23, 20, 15, 12 и 5.
diff --git a/num/26/29.md b/num/26/29.md
new file mode 100644
index 00000000..35bf2144
--- /dev/null
+++ b/num/26/29.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 6 и 13.
diff --git a/num/26/30.md b/num/26/30.md
new file mode 100644
index 00000000..955c79b3
--- /dev/null
+++ b/num/26/30.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 7 и 14.
diff --git a/num/26/31.md b/num/26/31.md
new file mode 100644
index 00000000..35bf2144
--- /dev/null
+++ b/num/26/31.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 6 и 13.
diff --git a/num/26/32.md b/num/26/32.md
new file mode 100644
index 00000000..64f950dd
--- /dev/null
+++ b/num/26/32.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данной главе отсутствуют.
diff --git a/num/26/33.md b/num/26/33.md
new file mode 100644
index 00000000..5d38711c
--- /dev/null
+++ b/num/26/33.md
@@ -0,0 +1,5 @@
+# У Салпаада, сына Хеферы, не было сыновей, а только дочери. Имя дочерей Салпаада: Махла, Ноа, Хогла, Милка и Фирца
+
+וּצְלָפְחָ֣ד בֶּן־חֵ֗פֶר לֹא־הָ֥יוּ לֹ֛ו בָּנִ֖ים כִּ֣י אִם־בָּנֹ֑ות וְשֵׁם֙ בְּנֹ֣ות צְלָפְחָ֔ד מַחְלָ֣ה וְנֹעָ֔ה חָגְלָ֥ה מִלְכָּ֖ה וְתִרְצָֽה׃
+
+"И Салпаад (Цилпаад) сын Хефера, не имел сыновей, потому что дочери (только были у него). Имена дочерей Салпаада (Цилпаада): Махла и Ноа, Хогла и Милка и Тирца (Фирца)".
diff --git a/num/26/34.md b/num/26/34.md
new file mode 100644
index 00000000..d22fa5e2
--- /dev/null
+++ b/num/26/34.md
@@ -0,0 +1,7 @@
+# В поколениях Манассии насчитано пятьдесят две тысячи семьсот
+
+אֵ֖לֶּה מִשְׁפְּחֹ֣ת מְנַשֶּׁ֑ה וּפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וַחֲמִשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֹֽות
+
+"Всего в роде Манассии исчислено две и пятьдесят тысяч и семь сотен (52700)".
+
+פקד: быть исчисленным.
diff --git a/num/26/35.md b/num/26/35.md
new file mode 100644
index 00000000..fea84286
--- /dev/null
+++ b/num/26/35.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 26, 23, 20, и 15.
diff --git a/num/26/36.md b/num/26/36.md
new file mode 100644
index 00000000..35bf2144
--- /dev/null
+++ b/num/26/36.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 6 и 13.
diff --git a/num/26/37.md b/num/26/37.md
new file mode 100644
index 00000000..91273aef
--- /dev/null
+++ b/num/26/37.md
@@ -0,0 +1,19 @@
+# В поколениях сыновей Ефрема насчитано тридцать две тысячи пятьсот. Вот сыновья Иосифа по их поколениям
+
+אֵ֣לֶּה מִשְׁפְּחֹ֤ת בְּנֵי־אֶפְרַ֨יִם֙ לִפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וּשְׁלֹשִׁ֛ים אֶ֖לֶף וַחֲמֵ֣שׁ מֵאֹ֑ות אֵ֥לֶּה בְנֵי־יֹוסֵ֖ף לְמִשְׁפְּחֹתָֽם
+
+"Всего в роже Ефрема исчислено две и тридцать тысяч и пять сотен (32500). Это сыновья Иосифа по роду их".
+
+פקד: быть исчисленным.
+
+# Тридцать две тысячи пятьсот
+
+"32 500 человек".
+
+# Вот сыновья Иосифа по их поколениям
+
+Речь идёт обо всех потомках Иосифа и его сыновей - Манассии и Ефрема. Можно уточнить: "Вот потомки Иосифа и его сыновей - Манассии и Ефрема".
+
+# По их поколениям
+
+То есть: "которые начальники Израиля пересчитали по поколениям".
diff --git a/num/26/38.md b/num/26/38.md
new file mode 100644
index 00000000..5a956658
--- /dev/null
+++ b/num/26/38.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+В трех главных и одном дополнительном кланах Ефрема, другого племени Иосифлян, насчитывалось тридцать две тысячи пятьсот воинов (26:35-37). В племени Вениамина, состоявшем из пяти основных кланов и двух меньших, было сорок пять тысяч шестьсот мужчин, годных к военной службе (стихи 38-41).
diff --git a/num/26/39.md b/num/26/39.md
new file mode 100644
index 00000000..35bf2144
--- /dev/null
+++ b/num/26/39.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 6 и 13.
diff --git a/num/26/40.md b/num/26/40.md
new file mode 100644
index 00000000..955c79b3
--- /dev/null
+++ b/num/26/40.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 7 и 14.
diff --git a/num/26/41.md b/num/26/41.md
new file mode 100644
index 00000000..be7658fc
--- /dev/null
+++ b/num/26/41.md
@@ -0,0 +1,7 @@
+# Сыновей Вениамина по их поколениям насчитано сорок пять тысяч шестьсот
+
+אֵ֥לֶּה בְנֵי־בִנְיָמִ֖ן לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְשֵׁ֥שׁ מֵאֹֽות
+
+"Всего в роде Вениамина исчислено пять и сорок тысяч и шесть сотен (45600)".
+
+פקד: быть исчисленным.
diff --git a/num/26/42.md b/num/26/42.md
new file mode 100644
index 00000000..87ce7eff
--- /dev/null
+++ b/num/26/42.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+В колене Дановом был всего один клан – Шухама, и в нем – шестьдесят четыре тысячи четыреста воинов (стихи 42-43).
diff --git a/num/26/43.md b/num/26/43.md
new file mode 100644
index 00000000..ebfc96f1
--- /dev/null
+++ b/num/26/43.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Три основных клана и два «подклана» имелось у Асира, и в них пятьдесят три тысячи четыреста воинов (стихи 44-47).
diff --git a/num/26/44.md b/num/26/44.md
new file mode 100644
index 00000000..bab71990
--- /dev/null
+++ b/num/26/44.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 26, 23, 20 и 15.
diff --git a/num/26/45.md b/num/26/45.md
new file mode 100644
index 00000000..35bf2144
--- /dev/null
+++ b/num/26/45.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 6 и 13.
diff --git a/num/26/46.md b/num/26/46.md
new file mode 100644
index 00000000..87f16f12
--- /dev/null
+++ b/num/26/46.md
@@ -0,0 +1,5 @@
+# Имя дочери Асира — Сара
+
+וְשֵׁ֥ם בַּת־אָשֵׁ֖ר שָֽׂרַח
+
+"И имя дочери Ашера - Сара".
diff --git a/num/26/47.md b/num/26/47.md
new file mode 100644
index 00000000..ef55d95c
--- /dev/null
+++ b/num/26/47.md
@@ -0,0 +1,7 @@
+# В поколениях сыновей Асира насчитано пятьдесят три тысячи четыреста
+
+אֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵי־אָשֵׁ֖ר לִפְקֻדֵיהֶ֑ם שְׁלֹשָׁ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות
+
+"Всего в роду сыновей Асира исчислено три и пятьдесят тысяч и четыре сотни (53400)".
+
+פקד: быть исчисленным.
diff --git a/num/26/48.md b/num/26/48.md
new file mode 100644
index 00000000..c468a4bc
--- /dev/null
+++ b/num/26/48.md
@@ -0,0 +1,5 @@
+# Общая информация:
+
+У Неффалима, состоявшего из четырех кланов, насчитывалось сорок пять тысяч четыреста боеспособных мужчин (стихи 48-50).
+
+Ср. со стихами 44, 42, 38, 35, 28, 26, 23, 20 и 15.
diff --git a/num/26/49.md b/num/26/49.md
new file mode 100644
index 00000000..35bf2144
--- /dev/null
+++ b/num/26/49.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Ср. со стихами 6 и 13.
diff --git a/num/26/50.md b/num/26/50.md
new file mode 100644
index 00000000..aef64f6c
--- /dev/null
+++ b/num/26/50.md
@@ -0,0 +1,7 @@
+# В поколениях Неффалима насчитано сорок пять тысяч четыреста
+
+אֵ֛לֶּה מִשְׁפְּחֹ֥ת נַפְתָּלִ֖י לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֹֽות
+
+"Всего в олже Неффалима в родах их исчислено пять и сорок тысяч и четыре сотни (45400)".
+
+פקד: быть исчисленным.
diff --git a/num/26/51.md b/num/26/51.md
new file mode 100644
index 00000000..802772a0
--- /dev/null
+++ b/num/26/51.md
@@ -0,0 +1,9 @@
+# Вот число сыновей Израиля, вошедших в подсчёт: шестьсот одна тысяча семьсот тридцать
+
+אֵ֗לֶּה פְּקוּדֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל שֵׁשׁ־מֵאֹ֥ות אֶ֖לֶף וָאָ֑לֶף שְׁבַ֥ע מֵאֹ֖ות וּשְׁלֹשִֽׁים
+
+"Всего исчислено число сыновей Израиля шестьсот одна тысяча семьсот и тридцать (601730)".
+
+פקד: быть исчисленным.
+
+Всего же их было у Израиля (не считая колена Левиина) шестьсот одна тысяча семьсот тридцать, что вполне согласуется с числом шестьсот три тысячи пятьсот пятьдесят, полученном за тридцать восемь лет до этого (1:46). После того как старшее поколение вымерло, Господь благословил успехом и процветанием молодых – с тем, чтобы они могли войти в Ханаан в полной силе своей.
diff --git a/num/26/52.md b/num/26/52.md
new file mode 100644
index 00000000..ad935099
--- /dev/null
+++ b/num/26/52.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+По завершении переписи (стихи 1-51) пришло время подумать о будущих племенных наделах – исходя из численности колен. Метанием жребия (сравните Иис. Н. 14:2) определялись не размеры соответствующих наделов, а их местонахождение в Ханаане. Более многочисленным племенам должна была быть выделена большая территория, но только по жребию могло быть решено, где она будет – на севере, в центральной части земли или на юге ее. Этим жребием (в единств, числе – горал) скорее всего, служили урим и туммим, которые носил на своем одеянии первосвященник (сравните Исх. 28:30).
diff --git a/num/26/53.md b/num/26/53.md
new file mode 100644
index 00000000..8530345a
--- /dev/null
+++ b/num/26/53.md
@@ -0,0 +1,9 @@
+# Для них нужно разделить землю в наследие по числу имён
+
+לָאֵ֗לֶּה תֵּחָלֵ֥ק הָאָ֛רֶץ בְּנַחֲלָ֖ה בְּמִסְפַּ֥ר שֵׁמֹֽות
+
+"Этим раздели землю в наследие согласно числу имен".
+
+חלק: делить, разделять, распределять, уделять, давать в удел.
+
+בְּמִסְפַּר: в соответствии с числом / согласно числу.
diff --git a/num/26/54.md b/num/26/54.md
new file mode 100644
index 00000000..d1187539
--- /dev/null
+++ b/num/26/54.md
@@ -0,0 +1,7 @@
+# Кто многочислен, тем дай большую долю, а кто малочислен, тем дай меньшую долю: каждому нужно дать долю соразмерно числу посчитанных
+
+לָרַ֗ב תַּרְבֶּה֙ נַחֲלָתֹ֔ו וְלַמְעַ֕ט תַּמְעִ֖יט נַחֲלָתֹ֑ו אִ֚ישׁ לְפִ֣י פְקֻדָ֔יו יֻתַּ֖ן נַחֲלָתֹֽו
+
+"Для более многочисленного, большее наследие (удел) его, и для менее многочисленного, меньше наследие (удел) его. Каждому (роду / колену) по числу исчисленных дай наследие (удел)".
+
+אִ֚ישׁ לְפִ֣י פְקֻדָ֔יו: каждому (человеку) по числу посчитанных.
diff --git a/num/26/55.md b/num/26/55.md
new file mode 100644
index 00000000..98591baa
--- /dev/null
+++ b/num/26/55.md
@@ -0,0 +1,9 @@
+# Нужно разделить землю по жребию, они должны получить долю по именам поколений их отцов
+
+אַךְ־בְּגֹורָ֕ל יֵחָלֵ֖ק אֶת־הָאָ֑רֶץ לִשְׁמֹ֥ות מַטֹּות־אֲבֹתָ֖ם יִנְחָֽלוּ
+
+"По жребию раздели землю. По именам колен отцов их (дай) удел (наследие) им".
+
+גּוֹרָל: жребий.
+
+מַטֶּה: колено.
diff --git a/num/26/56.md b/num/26/56.md
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+++ b/num/26/56.md
@@ -0,0 +1,7 @@
+# Как многочисленным, так и малочисленным нужно разделить долю по жребию
+
+עַל־פִּי֙ הַגֹּורָ֔ל תֵּחָלֵ֖ק נַחֲלָתֹ֑ו בֵּ֥ין רַ֖ב לִמְעָֽט
+
+"По жребию раздели наследие их между многочисленными и малочисленными".
+
+Ср. со стихом 54.
diff --git a/num/26/57.md b/num/26/57.md
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+++ b/num/26/57.md
@@ -0,0 +1,7 @@
+# Вошедшие в подсчёт левиты по их поколениям: от Гирсона — поколение Гирсона, от Каафа — поколение Каафа, от Мерари — поколение Мерари
+
+אֵ֨לֶּה פְקוּדֵ֣י הַלֵּוִי֮ לְמִשְׁפְּחֹתָם֒ לְגֵרְשֹׁ֗ון מִשְׁפַּ֨חַת֙ הַגֵּ֣רְשֻׁנִּ֔י לִקְהָ֕ת מִשְׁפַּ֖חַת הַקְּהָתִ֑י לִמְרָרִ֕י מִשְׁפַּ֖חַת הַמְּרָרִֽי
+
+"Вот исчисление левитов по родам их. Гирсон и род его. Каафа и род его. И Мерари и род его".
+
+פקד: быть исчисленным.
diff --git a/num/26/58.md b/num/26/58.md
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--- /dev/null
+++ b/num/26/58.md
@@ -0,0 +1,7 @@
+# Вот поколение Левия: поколение Ливния, поколение Хеврона, поколение Махли, поколение Муши, поколение Корея. От Каафа родился Амрам
+
+אֵ֣לֶּה׀ מִשְׁפְּחֹ֣ת לֵוִ֗י מִשְׁפַּ֨חַת הַלִּבְנִ֜י מִשְׁפַּ֤חַת הַֽחֶבְרֹנִי֙ מִשְׁפַּ֤חַת הַמַּחְלִי֙ מִשְׁפַּ֣חַת הַמּוּשִׁ֔י מִשְׁפַּ֖חַת הַקָּרְחִ֑י וּקְהָ֖ת הֹולִ֥ד אֶת־עַמְרָֽם
+
+"Вот род Левия: род Ливния, род Хеврона, род Махли, род Муши, род Корея. Каафа родил Амрама".
+
+Моисей, левит, происходил от Амрама, потомка Каафы. Женой Амрама была Иохаведа, тоже из рода Левиина, которая родила Аарона, Моисея и Мариамь.
diff --git a/num/26/59.md b/num/26/59.md
new file mode 100644
index 00000000..8d511db9
--- /dev/null
+++ b/num/26/59.md
@@ -0,0 +1,7 @@
+# Имя жены Амрама — Иохаведа, дочь Левия, которую родила жена Левия в Египте, а она родила Амраму Аарона, Моисея и Мариам, их сестру
+
+וְשֵׁ֣ם׀ אֵ֣שֶׁת עַמְרָ֗ם יֹוכֶ֨בֶד֙ בַּת־לֵוִ֔י אֲשֶׁ֨ר יָלְדָ֥ה אֹתָ֛הּ לְלֵוִ֖י בְּמִצְרָ֑יִם וַתֵּ֣לֶד לְעַמְרָ֗ם אֶֽת־אַהֲרֹן֙ וְאֶת־מֹשֶׁ֔ה וְאֵ֖ת מִרְיָ֥ם אֲחֹתָֽ
+
+"Имя жены Амрама - Иохаведа, дочь Левия, которая родилась Левию в Египте. Она родила Амраму: Аарона, Моисея и Мириам, сестру их".
+
+Казалось бы, можно прийти к выводу, что Моисей был правнуком Левия (Левий – Каафа – Амрам – Моисей), однако, по соображениям хронологии такой вывод невозможен. Ведь Левий пришел в Египет в возрасте примерно пятидесяти лет, Моисей же ушел оттуда, когда ему было восемьдесят (Исх. 6:16-20; 7:7). Пребывание евреев в Египте продолжалось, однако, четыреста тридцать лет; отсюда ясно, что Амрам не мог относиться к следующему после Каафа поколению, но был более поздним его потомком (толкование на 1Пар. 6:1-3).
diff --git a/num/26/60.md b/num/26/60.md
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index 00000000..e46c7bfb
--- /dev/null
+++ b/num/26/60.md
@@ -0,0 +1,7 @@
+# И родились у Аарона Надав и Авиуд, Елеазар и Ифамар
+
+וַיִּוָּלֵ֣ד לְאַהֲרֹ֔ן אֶת־נָדָ֖ב וְאֶת־אֲבִיה֑וּא אֶת־אֶלְעָזָ֖ר וְאֶת־אִיתָמָֽר
+
+"И родила (жена Аарона) Аарону: Надава и Авиуда, Елеазара и Ифамара".
+
+О священстве рода левитов говорится далее (Чис. 26:60-61), при этом сообщается, что Аарон был отцом четырех сыновей, двое из которых, Надав и Авиуд, умерли по причине нарушения ими ритуала (сравните Лев. 10:1-2; Чис. 3:4). Елеазар и Ифамар служили священниками вместе с Аароном (3:4). Общее число мужчин-левитов в возрасте от одного месяца и старше составляло двадцать три тысячи (26:62). Это согласуется с цифрой двадцать две тысячи, полученной при переписи, произведенной за тридцать восемь лет до этого (3:39).
diff --git a/num/26/61.md b/num/26/61.md
new file mode 100644
index 00000000..9a887e4b
--- /dev/null
+++ b/num/26/61.md
@@ -0,0 +1,7 @@
+# Но Надав и Авиуд умерли, когда принесли чуждый огонь перед Господом
+
+וַיָּ֥מָת נָדָ֖ב וַאֲבִיה֑וּא בְּהַקְרִיבָ֥ם אֵשׁ־זָרָ֖ה לִפְנֵ֥י יְהוָֽה׃
+
+"И умерли Надав и Авиуд когда принесли огонь чуждый перед лицом Господа".
+
+См. комментарии к 57 стиху.
diff --git a/num/26/62.md b/num/26/62.md
new file mode 100644
index 00000000..e6a9f332
--- /dev/null
+++ b/num/26/62.md
@@ -0,0 +1,7 @@
+# Всех мужского пола от одного месяца и выше было насчитано двадцать три тысячи. Они не были пересчитаны вместе с сыновьями Израиля, потому что им не дана доля среди сыновей Израиля
+
+וַיִּהְי֣וּ פְקֻדֵיהֶ֗ם שְׁלֹשָׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף כָּל־זָכָ֖ר מִבֶּן־חֹ֣דֶשׁ וָמָ֑עְלָה כִּ֣י׀ לֹ֣א הָתְפָּקְד֗וּ בְּתֹוךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֠י לֹא־נִתַּ֤ן לָהֶם֙ נַחֲלָ֔ה בְּתֹ֖וךְ בְּנֵ֥י יִשְׂרָאֵֽל
+
+"И было исчислено три и двадцать тысяч (23000) всех лиц мужского пола из сыновей от первого месяца и выше, потому что не были исчислены они среди сыновей Израиля и не дан им удел (наследие) среди сыновей Израиля".
+
+Левитам «не дано (земельного) удела среди сынов Израилевых», потому что «сам Господь удел их» (Чис 18.20; Втор 10.9:18.2; Иез 44.28).
diff --git a/num/26/63.md b/num/26/63.md
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--- /dev/null
+++ b/num/26/63.md
@@ -0,0 +1,9 @@
+# Вот пересчитанные Моисеем и священником Елеазаром, которые пересчитывали сыновей Израиля на равнинах Моава у Иордана, напротив Иерихона
+
+אֵ֚לֶּה פְּקוּדֵ֣י מֹשֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן אֲשֶׁ֨ר פָּֽקְד֜וּ אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ בְּעַֽרְבֹ֣ת מֹואָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֹֽו׃
+
+"Вот исчисленные Моисеем и Елеазаром священником, которые исчислили сыновей Израиля на равнинах Моавау Иордана и Иерихона".
+
+Ср. со стихом 3.
+
+Как и было объявлено Богом, среди переписанных не было ни одного израильтянина, оставшегося в живых со времени предыдущего исчисления, за исключением Халева и Иисуса Навина (ср. 14:30).
diff --git a/num/26/64.md b/num/26/64.md
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index 00000000..419b9586
--- /dev/null
+++ b/num/26/64.md
@@ -0,0 +1,7 @@
+# В их числе не было ни одного человека из пересчитанных Моисеем и священником Аароном, которые пересчитывали сыновей Израиля в Синайской пустыне
+
+וּבְאֵ֨לֶּה֙ לֹא־הָ֣יָה אִ֔ישׁ מִפְּקוּדֵ֣י מֹשֶׁ֔ה וְאַהֲרֹ֖ן הַכֹּהֵ֑ן אֲשֶׁ֥ר פָּקְד֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּמִדְבַּ֥ר סִינָֽי
+
+"Из них не было человека, исчисленного Моисеем и Аароном, священником, которые исчислили сыновей Израиля и пустыне Синай".
+
+См. комментарии к 63 стиху.
diff --git a/num/26/65.md b/num/26/65.md
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index 00000000..a2aaa320
--- /dev/null
+++ b/num/26/65.md
@@ -0,0 +1,9 @@
+# Потому что Господь сказал им, что они умрут в пустыне. Не осталось из них никого, кроме Халева, сына Иефоннии, и Иисуса, сына Навина
+
+כִּֽי־אָמַ֤ר יְהוָה֙ לָהֶ֔ם מֹ֥ות יָמֻ֖תוּ בַּמִּדְבָּ֑ר וְלֹא־נֹותַ֤ר מֵהֶם֙ אִ֔ישׁ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִיהֹושֻׁ֖עַ בִּן־נֽוּן׃ ס
+
+"Потому что сказал Господь им, что точно умрут они в пустыне и не останется из них человека (никого), кроме Халева, сына Иефонии, и Иисуса, сына Навина".
+
+מֹ֥ות יָמֻ֖תוּ: смертью умрут - двойное усиление мысли, то есть: точно умрут. נֹותַר: оставаться.
+
+По указанию кн. Втор.2:14, отмеченное обстоятельство стало выясняться по выходу из долины Заред (Чис 21.12).
diff --git a/num/26/intro.md b/num/26/intro.md
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+++ b/num/26/intro.md
@@ -0,0 +1,25 @@
+# Книга Числа
+
+# Глава 26
+
+# Общие замечания
+
+26:1 – 36:13 - это заключительный раздел книги "Чисел". Он начинается с повторения плана овладения обетованной землей и со второй переписи народа, предпринятой в военных целях и для установления наследства. На этот раз в ней перечислены все поколения в каждом колене (по-видимому, в связи с распределением уделов земли между коленами). Как и в гл. 1, левиты не включены в это исчисление. Несколько разделов посвящены вопросам, связанным со служением Господу, причем особенно подчеркиваются темы наследства (гл. 33,34) и святости. Большинство законов о жертвоприношениях приведены в соответствие с условиями жизни в обетованной земле, где Господь будет пребывать со Своим народом (гл. 28-30). Условия, на которых Рувиму, Гаду и половине колена Манассиина позволяется поселиться на восток от Иордана, изложены в гл. 32.
+
+## Оформление и тема главы
+
+В английской ULB стихи 26:12-17, 20-26, 29-32, 35, 38-39, 44-45, 48-49, 57-58 напечатаны с небольшим отступом вправо, поскольку являются длинным перечнем имён.
+
+Моисей пересчитывает Божий народ перед их вхождением в Обещанную землю.
+
+## Важная концепция
+
+### Новое поколение
+
+Никто из израильтян, покинувших Египет вместе с Моисеем, не остался в живых, кроме верных лазутчиков - Иисуса Навина и Халева.
+
+## Ссылка:
+
+  * **[Числа 26:1 Замечания](./01.md)**
+
+**[](../27/intro.md)**
diff --git a/num/27/01.md b/num/27/01.md
new file mode 100644
index 00000000..627528d0
--- /dev/null
+++ b/num/27/01.md
@@ -0,0 +1,21 @@
+# И пришли дочери Салпаада, сына Хефера, сына Галаада, сына Махира, сына Манассии из поколения Манассии, сына Иосифа. Вот имена его дочерей: Махла, Ноа, Хогла, Милка и Фирца.
+
+וַתִּקְרַ֜בְנָה בְּנֹ֣ות צְלָפְחָ֗ד בֶּן־חֵ֤פֶר בֶּן־גִּלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה לְמִשְׁפְּחֹ֖ת מְנַשֶּׁ֣ה בֶן־יֹוסֵ֑ף וְאֵ֨לֶּה֙ שְׁמֹ֣ות בְּנֹתָ֔יו מַחְלָ֣ה נֹעָ֔ה וְחָגְלָ֥ה וּמִלְכָּ֖ה וְתִרְצָֽה׃
+
+"И подошли дочери Салпаада, сына Хефера, сына Галаада, сына Махира, сына Манассии из рода Манассии, сына Иосифа, и это мена дочерей его: Махла, Ноа, и Хогла, и Милка, и Фирца."
+
+קרב: приближаться, подходить.
+
+Когда пришло время определить наделы для племен, кланов и семей, возникла проблема с семьей Салпаада… из поколения Манассии (сравните 26:33).
+
+# И пришли дочери Салпаада, сына Хефера...
+
+"После этого к Моисею пришли дочери Салпаада, сына Хефера...". В этом стихе говорится о роде Салпада.
+
+# Сына Хефера, сына Галаада, сына Махира, сына Манассии из поколения Манассии, сына Иосифа
+
+Это мужские имена. См. [Числа 26:33](../26/33.md).
+
+# Сына Галаада, сына Махира
+
+См. [Числа 26:29](../26/29.md).
diff --git a/num/27/02.md b/num/27/02.md
new file mode 100644
index 00000000..5130be19
--- /dev/null
+++ b/num/27/02.md
@@ -0,0 +1,13 @@
+# Они встали перед Моисеем, священником Елеазаром, перед вождями и всем обществом у входа скинии собрания и сказали
+
+וַֽתַּעֲמֹ֜דְנָה לִפְנֵ֣י מֹשֶׁ֗ה וְלִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֥י הַנְּשִׂיאִ֖ם וְכָל־הָעֵדָ֑ה פֶּ֥תַח אֹֽהֶל־מֹועֵ֖ד לֵאמֹֽר׃
+
+"И встали они перед Моисеем и Елеазаром священником, и перед князьями и перед всем обществом у входа скинии собрания, и сказали."
+
+עמד: стоять, вставать, останавливаться, оставаться.
+
+Салпаад умер, но не вместе с Кореем, а за свой грех, не оставив по себе сыновей (27:3). Однако у него было пять дочерей (стих 1).
+
+# Они встали
+
+"Дочери Салпада встали".
diff --git a/num/27/03.md b/num/27/03.md
new file mode 100644
index 00000000..45b8abbf
--- /dev/null
+++ b/num/27/03.md
@@ -0,0 +1,17 @@
+# «Наш отец умер в пустыне, он не был в числе сообщников, собравшихся против Господа с обществом Корея, но умер за свой грех, и сыновей у него не было.
+
+אָבִינוּ֮ מֵ֣ת בַּמִּדְבָּר֒ וְה֨וּא לֹא־הָיָ֜ה בְּתֹ֣וךְ הָעֵדָ֗ה הַנֹּועָדִ֛ים עַל־יְהוָ֖ה בַּעֲדַת־קֹ֑רַח כִּֽי־בְחֶטְאֹ֣ו מֵ֔ת וּבָנִ֖ים לֹא־הָ֥יוּ לֹֽו׃
+
+"Отец наш в пустыне, и он не был в среде общества, собравшихся против Господа в обществе (группе) Корея, но в грехе своем умер, и сыновей не было у него."
+
+עֵדָה: собрание, общество, группа, скопище, сонм, рой, стадо.
+
+Поскольку земельные наделы полагалось выделять главам семей – мужчинам, семье и имени Салпаада грозило исчезновение – ведь вне своего племени они не могли получить землю.
+
+# Он не был в числе сообщников, собравшихся против Господа с обществом Корея
+
+Корей и его сторонники объединились и восстали против Господа. Бог поразил их за это, и они умерли. Можно уточнить: "он не погиб из-за Корея и его сообщников, взбунтовавшихся против Господа".
+
+# Но умер за свой грех
+
+"Но умер, потому что согрешил".
diff --git a/num/27/04.md b/num/27/04.md
new file mode 100644
index 00000000..e4e093fc
--- /dev/null
+++ b/num/27/04.md
@@ -0,0 +1,17 @@
+# За что исчезать имени нашего отца из его племени, потому что нет у него сына? Дай нам владение среди братьев нашего отца».
+
+לָ֣מָּה יִגָּרַ֤ע שֵׁם־אָבִ֨ינוּ֙ מִתֹּ֣וךְ מִשְׁפַּחְתֹּ֔ו כִּ֛י אֵ֥ין לֹ֖ו בֵּ֑ן תְּנָה־לָּ֣נוּ אֲחֻזָּ֔ה בְּתֹ֖וךְ אֲחֵ֥י אָבִֽינוּ׃
+
+"За что лишать имени нашего отца из среды рода (племени) его, потому что нет у него сына? Дай нам владение среди братьев нашего отца."
+
+גּרע: убавлять, уменьшать; 2. лишать, забирать.
+
+См. комментарий на стих 3.
+
+# За что исчезать имени нашего отца из его племени, потому что нет у него сына?
+
+В древние времена только мужчины имели право наследовать землю. Дочери Салпада используют риторический вопрос, чтобы выразить своё желание получить надел и продолжить родословную своих предков. Вместо вопроса можно употребить утверждение: "Ты не должен исключать имя нашего отца из его родословной только потому, что у него не было сына".
+
+# Дай нам владение среди братьев нашего отца
+
+Дочери Салпада просят Моисея дать им землю возле участков их родственников. Можно пояснить: "Дай нам землю рядом с наделами наших родственников".
diff --git a/num/27/05.md b/num/27/05.md
new file mode 100644
index 00000000..ced6b2e0
--- /dev/null
+++ b/num/27/05.md
@@ -0,0 +1,11 @@
+# И Моисей представил их дело Господу.
+
+וַיַּקְרֵ֥ב מֹשֶׁ֛ה אֶת־מִשְׁפָּטָ֖ן לִפְנֵ֥י יְהוָֽה׃
+
+"И принес суд (правду) их перед Господом."
+
+קרב: приводить, приближать, приносить.
+
+מִשְפָט: суд; 2. правосудие, справедливость, правда.
+
+Моисей, озадаченный этой необычной ситуацией, вопросил Господа, Который повелел ему выделить дочерям Салпаадовым наследственный удел, наряду с другими.
diff --git a/num/27/06.md b/num/27/06.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/27/06.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/27/07.md b/num/27/07.md
new file mode 100644
index 00000000..454e5f1f
--- /dev/null
+++ b/num/27/07.md
@@ -0,0 +1,13 @@
+# «Дочери Салпаада говорят правду. Дай им наследственную долю среди братьев их отца и передай им долю их отца.
+
+כֵּ֗ן בְּנֹ֣ות צְלָפְחָד֮ דֹּבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ אֲחֻזַּ֣ת נַחֲלָ֔ה בְּתֹ֖וךְ אֲחֵ֣י אֲבִיהֶ֑ם וְהַֽעֲבַרְתָּ֛ אֶת־נַחֲלַ֥ת אֲבִיהֶ֖ן לָהֶֽן׃
+
+"Правильно (справедливо) дочери Салпаада говорят; дай им владение наследство среди братьев их отца и передай им наследство отца их."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+Этот случай стал прецедентом, на основании которого даны были последующие указания.
+
+# Среди братьев их отца
+
+Господь говорит Моисею, чтобы он дал дочерям Салпада земельный надел возле участков их родственников. Можно уточнить: "там где живут родственники их отца".
diff --git a/num/27/08.md b/num/27/08.md
new file mode 100644
index 00000000..ad598f15
--- /dev/null
+++ b/num/27/08.md
@@ -0,0 +1,9 @@
+# Объяви сыновьям Израиля и скажи: "Если кто-то умрёт, не имея у себя сына, то его долю передавайте дочери.
+
+וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין לֹ֔ו וְהַֽעֲבַרְתֶּ֥ם אֶת־נַחֲלָתֹ֖ו לְבִתֹּֽו׃
+
+"И сыновьям Израиля скажи, говоря: если кто умрет сына не будет ему, и должно перейти наследство (владение) его к дочери его."
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+Этот случай стал прецедентом, на основании которого даны были последующие указания. Если человек умирал, не оставив по себе ни сына, ни дочери, то наследниками его должны были стать братья его.
diff --git a/num/27/09.md b/num/27/09.md
new file mode 100644
index 00000000..b3347285
--- /dev/null
+++ b/num/27/09.md
@@ -0,0 +1,7 @@
+# Если нет у него дочери, передавайте долю его братьям.
+
+וְאִם־אֵ֥ין לֹ֖ו בַּ֑ת וּנְתַתֶּ֥ם אֶת־נַחֲלָתֹ֖ו לְאֶחָיו׃
+
+"И если нет у него дочери, должно дать наследство (владение) его братьям его."
+
+А если не было у него братьев, – то братья отца.
diff --git a/num/27/10.md b/num/27/10.md
new file mode 100644
index 00000000..8ba3f589
--- /dev/null
+++ b/num/27/10.md
@@ -0,0 +1,7 @@
+# Если нет у него братьев, отдайте его долю братьям его отца.
+
+וְאִם־אֵ֥ין לֹ֖ו אַחִ֑ים וּנְתַתֶּ֥ם אֶת־נַחֲלָתֹ֖ו לַאֲחֵ֥י אָבִֽיו׃
+
+"И если нет у него братьев, и должно дать наследство его братьям отца его."
+
+А если и их не имел, то ближайшему кровному родственнику его в его клане полагалось наследство после него.
diff --git a/num/27/11.md b/num/27/11.md
new file mode 100644
index 00000000..51395f19
--- /dev/null
+++ b/num/27/11.md
@@ -0,0 +1,13 @@
+# Если у его отца нет братьев, отдайте его долю в наследство его близкому родственнику из его поколения. Пусть это будет для сыновей Израиля поставлено в закон, как велел Господь Моисею"».
+
+וְאִם־אֵ֣ין אַחִים֮ לְאָבִיו֒ וּנְתַתֶּ֣ם אֶת־נַחֲלָתֹ֗ו לִשְׁאֵרֹ֞ו הַקָּרֹ֥ב אֵלָ֛יו מִמִּשְׁפַּחְתֹּ֖ו וְיָרַ֣שׁ אֹתָ֑הּ וְֽהָ֨יְתָ֜ה לִבְנֵ֤י יִשְׂרָאֵל֙ לְחֻקַּ֣ת מִשְׁפָּ֔ט כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
+
+"И если нет братьев у отца его, должен дать наследство (владение) его родственнику близкому его из рода его, и пусть он наследует (получит во владения); и будет это для сыновей Израиля постановление в закон, как повелел Господь Моисею."
+
+שְאֵר: родство, родственник, родственница, единокровный.
+
+Таким образом решение этой проблемы перешло для израильтян в постоянно действующее законоположение.
+
+# Пусть это будет для сыновей Израиля поставлено в закон
+
+Здесь можно употребить действительный залог: "пусть это будет законом для израильтян, которому они должны повиноваться".
diff --git a/num/27/12.md b/num/27/12.md
new file mode 100644
index 00000000..8149e1c2
--- /dev/null
+++ b/num/27/12.md
@@ -0,0 +1,17 @@
+# И сказал Господь Моисею: «Поднимись на гору Аварим и посмотри на землю, которую Я даю сыновьям Израиля.
+
+וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה עֲלֵ֛ה אֶל־הַ֥ר הָעֲבָרִ֖ים הַזֶּ֑ה וּרְאֵה֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֥י יִשְׂרָאֵֽל׃
+
+"И сказал Господь Моисею: поднимись на гору Аварим эту, и посмотри на землю, которую Я даю сыновьям Израиля."
+
+עלה: подниматься, восходить.
+
+Моисей и Аарон потеряли право войти в Обетованную землю в тот день, когда не исполнили повеления Господа должным образом, ударив посохом в скалу у Меривы… в пустыне Син (20:12).
+
+# Поднимись на гору Аварим
+
+Это одна из гор в земле Моав.
+
+# Которую Я даю сыновьям Израиля
+
+Бог говорит о земле так, будто бы она уже дана израильтянам. То есть Он подчёркивает, что Его намерение дать Своему народу землю, нерушимо. Альтернативный перевод: "которую Я дам сыновьям Израиля".
diff --git a/num/27/13.md b/num/27/13.md
new file mode 100644
index 00000000..182413c6
--- /dev/null
+++ b/num/27/13.md
@@ -0,0 +1,13 @@
+# Когда посмотришь на неё, отойдёшь к своему народу, как отошёл твой брат Аарон
+
+וְרָאִ֣יתָה אֹתָ֔הּ וְנֶאֱסַפְתָּ֥ אֶל־עַמֶּ֖יךָ גַּם־אָ֑תָּה כַּאֲשֶׁ֥ר נֶאֱסַ֖ף אַהֲרֹ֥ן אָחִֽיךָ׃
+
+"И посмотришь на нее, и будешь взятым к народу твоему, даже ты, как был взят Аарон брат твой."
+
+אסף: собирать; 2. принимать, забирать к себе; 3. быть взятым, исчезать.
+
+Аарон уже умер (20:27-29), Моисею же Господь позволил бросить взгляд на Ханаан издалека. С одной из вершин горы Аварим стал смотреть Моисей на запад. Эта вершина, называвшаяся Нево (Втор. 32:49), поднималась прямо против Иерихона.
+
+# Отойдёшь к своему народу
+
+Это эвфемизм, употребляющийся в значении "умрёшь и перейдёшь в мир, куда отправились твои предки". Можно сказать: "ты умрёшь после того, как увидишь её".
diff --git a/num/27/14.md b/num/27/14.md
new file mode 100644
index 00000000..8524dbec
--- /dev/null
+++ b/num/27/14.md
@@ -0,0 +1,31 @@
+# Потому что вы не послушались Моего повеления в пустыне Син, во время распри общества, чтобы явить перед их глазами Мою святость при водах».
+
+כַּאֲשֶׁר֩ מְרִיתֶ֨ם פִּ֜י בְּמִדְבַּר־צִ֗ן בִּמְרִיבַת֙ הָֽעֵדָ֔ה לְהַקְדִּישֵׁ֥נִי בַמַּ֖יִם לְעֵינֵיהֶ֑ם הֵ֛ם מֵֽי־מְרִיבַ֥ת קָדֵ֖שׁ מִדְבַּר־צִֽן׃
+
+"Вы противились устам Моим в пустыне Син, в распри общества, чтобы явить святость Мою в водах перед глазами их. Это воды Меривы при Кадесе в пустыне Син."
+
+מרה: противиться, быть непокорным, упорствовать, упрямиться.
+
+קדש: быть святым; освящаться, святиться, (про)являть святость.
+
+Бог говорит Моисею о его ошибке, когда он необдуманно сказал своими устами у вод Меривы и не воздал в должной степени славу Богу и Израилю. Хотя Моисей был служителем Господа, верным служителем, тем не менее однажды он не послушался повеления Бога и не исполнил свой долг; хотя он был очень уважаемым и в высшей степени любимым слугой, тем не менее он вновь должен был услышать о своем неверном поведении, как и весь мир, ибо Бог покажет Свое недовольство грехом, совершаемым даже теми, кто ближе и дороже всех для Него. Даже люди, уважаемые за мудрость и честь, должны быть постоянно осторожны в своих словах и путях, чтобы их слова и дела не лишили их утешения или доброго имени, либо того и другого даже спустя много лет.
+
+# Потому что вы не послушались Моего повеления
+
+Речь идёт о Моисее и Аароне.
+
+# В пустыне Син
+
+См. [Числа 13:21](../13/21.md).
+
+# Чтобы явить перед их глазами Мою святость при водах
+
+Имеется в виду чудесное появление воды из скалы. Бог велел Моисею проговорить к скале, чтобы из неё потекла вода, но Моисей ударил по скале, потому что был сильно разгневан на народ.
+
+# Перед их глазами
+
+То есть "на виду у всех", "перед всеми", "на глазах у всего общества".
+
+# При водах
+
+"При водах Меривы". См. [Числа 20:13](../20/13.md).
diff --git a/num/27/15.md b/num/27/15.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/27/15.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/27/16.md b/num/27/16.md
new file mode 100644
index 00000000..7dfc8b77
--- /dev/null
+++ b/num/27/16.md
@@ -0,0 +1,17 @@
+# «Пусть Господь, Бог духов всякого тела, поставит над этим обществом человека
+
+יִפְקֹ֣ד יְהוָ֔ה אֱלֹהֵ֥י הָרוּחֹ֖ת לְכָל־בָּשָׂ֑ר אִ֖ישׁ עַל־הָעֵדָֽה׃
+
+"Пусть назначит Господь, Бог духов всякой плоти, человека над обществом этим."
+
+פקד: назначать (кого­то на какую­то должность); 2. поручать (что­то кому­ то), доверять, оставлять под надсмотр.
+
+Моисей молится о преемнике. Хотя в другом месте Писание говорит о том, что он ходатайствовал, чтобы этот момент был отложен (Втор 3:24,25), тем не менее, когда Бог сказал, что ему придется умереть, он ревностно молится о том, чтобы Божье дело продолжалось, хотя не ему будет оказана честь закончить его.
+
+# Господь, Бог духов всякого тела
+
+Возможные значения: 1) имеются в виду духи людей: "Бог, стоящий над всем человечеством": 2) имеется в виду Божий Дух, дающий дыхание всем существам: "Бог, вдыхающий жизнь в каждого человека", "Бог, дающий жизнь всему живому".
+
+# Поставит над этим обществом человека
+
+Речь идёт о новом вожде. Альтернативный перевод: "человека, который бы стал вождём для этого общества".
diff --git a/num/27/17.md b/num/27/17.md
new file mode 100644
index 00000000..b262a15f
--- /dev/null
+++ b/num/27/17.md
@@ -0,0 +1,19 @@
+# Который выходил бы перед ними и который входил бы перед ними, который выводил бы их и который приводил бы их, чтобы не осталось общество Господа, как овцы, у которых нет пастуха».
+
+אֲשֶׁר־יֵצֵ֣א לִפְנֵיהֶ֗ם וַאֲשֶׁ֤ר יָבֹא֙ לִפְנֵיהֶ֔ם וַאֲשֶׁ֥ר יֹוצִיאֵ֖ם וַאֲשֶׁ֣ר יְבִיאֵ֑ם וְלֹ֤א תִהְיֶה֙ עֲדַ֣ת יְהוָ֔ה כַּצֹּ֕אן אֲשֶׁ֥ר אֵין־לָהֶ֖ם רֹעֶֽה׃
+
+"Который выйдет перед ними и который войдет перед ними, и который выведет их, и который приведет их, чтобы не было общество Господа, как овцы, у которых нет пастуха."
+
+יצא: выходить, выступать.
+
+בוא: входить, приходить; 2. вводить, вносить, приводить.
+
+Будущий вождь, по мысли Моисея, должен был быть подобен пастырю, который выводил бы израильтян, овец своих, и приводил бы их.
+
+# Который выходил бы перед ними и который входил бы перед ними
+
+Это идиома, употребляющаяся в значении "который бы управлял народом и вёл в битвы его армии".
+
+# Как овцы, у которых нет пастуха
+
+Это сравнение, означающее, что без вождя народ будет беспомощно скитаться.
diff --git a/num/27/18.md b/num/27/18.md
new file mode 100644
index 00000000..94c7dfd1
--- /dev/null
+++ b/num/27/18.md
@@ -0,0 +1,17 @@
+# И сказал Господь Моисею: «Возьми себе Иисуса, сына Навина, человека, в котором есть Дух, возложи на него твою руку
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה קַח־לְךָ֙ אֶת־יְהֹושֻׁ֣עַ בִּן־נ֔וּן אִ֖ישׁ אֲשֶׁר־ר֣וּחַ בֹּ֑ו וְסָמַכְתָּ֥ אֶת־יָדְךָ֖ עָלָֽיו׃
+
+"И сказал Господь Моисею: возьми себе Иисуса, сына Навина, человек, в котором Дух, и возложи руку твою на него."
+
+סמךְ: возлагать (руки), опираться (рукой), налегать.
+
+И Господь немедленно откликнулся: возьми… Иисуса, сына Навина. Этот исполненный Духа человек, который к тому времени уже проявил свои замечательные качества и способности (Исх. 17:8-10; 24:13; 33:11; Чис. 11:28-29; 14:30,38), должен был стать идеальным преемником Моисея.
+
+# Возьми себе Иисуса, сына Навина, человека, в котором есть Дух
+
+"Человека, в котором есть Дух" - значит "человека, который Мне повинуется и исполняет Мою волю".
+
+# Возложи на него твою руку
+
+Это был акт посвящения на служение. Альтернативный перевод: "возложи на него твою руку, чтобы он стал вождём".
diff --git a/num/27/19.md b/num/27/19.md
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index 00000000..da7a88e3
--- /dev/null
+++ b/num/27/19.md
@@ -0,0 +1,13 @@
+# Поставь его перед священником Елеазаром и перед всем обществом и дай ему наставление перед их глазами.
+
+וְהַֽעֲמַדְתָּ֣ אֹתֹ֗ו לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָעֵדָ֑ה וְצִוִּיתָ֥ה אֹתֹ֖ו לְעֵינֵיהֶֽם׃
+
+"И поставь его перед Елеазаром священником и перед всем обществом и дай повеление ему перед глазами их."
+
+צוה: приказывать, повелевать, заповедовать; получить приказ, повеление или заповедь.
+
+Однако назначение его следовало провести всенародно, чтобы сообщество осознало: Навин обрел право на такое же уважение, как Моисей, и власть, авторитет; которыми обладал Моисей, до известной степени делались теперь его достоянием.
+
+# Дай ему наставление перед их глазами
+
+"Перед их глазами" - значит "на виду у всех", "перед всем обществом". Альтернативный перевод: "дай Иисусу Навину наставления перед всем народом".
diff --git a/num/27/20.md b/num/27/20.md
new file mode 100644
index 00000000..59e55085
--- /dev/null
+++ b/num/27/20.md
@@ -0,0 +1,13 @@
+# И дай ему от твоей славы, чтобы его слушало всё общество сыновей Израиля.
+
+וְנָתַתָּ֥ה מֵהֹֽודְךָ֖ עָלָ֑יו לְמַ֣עַן יִשְׁמְע֔וּ כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И дай от славы твоей на него, чтобы слушало его все общество сыновей Израиля."
+
+לְמַעַן: для, чтобы, дабы, ради.
+
+Бог, по мнению Моисея, должен дать ему (Иисусу Навину) от славы своей (ст. 20). Иисус Навин в наилучшее время имел лишь часть славы Моисея и во многих ситуациях не был ровней ему, но, похоже, здесь имеется в виду, что уже в то время, пока пророк еще жил, он должен был принимать участие в руководстве и в качестве помощника быть допущенным действовать от имени власти.
+
+# И дай ему от твоей славы
+
+Бог повелевает Моисею передать власть Иисусу. Альтернативный перевод: "Ты должен передать ему твою власть", "пусть он станет вождём народа".
diff --git a/num/27/21.md b/num/27/21.md
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index 00000000..93a7b636
--- /dev/null
+++ b/num/27/21.md
@@ -0,0 +1,21 @@
+# Он будет обращаться к священнику Елеазару и спрашивать его о решении с помощью урима перед Господом. По его слову должны выходить и входить он, а с ним все сыновья Израиля и всё общество».
+
+וְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַעֲמֹ֔ד וְשָׁ֥אַל לֹ֛ו בְּמִשְׁפַּ֥ט הָאוּרִ֖ים לִפְנֵ֣י יְהוָ֑ה עַל־פִּ֨יו יֵצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכָל־בְּנֵי־יִשְׂרָאֵ֥ל אִתֹּ֖ו וְכָל־הָעֵדָֽה׃
+
+"И перед Елеазаром священником будет стоять и спрашивать его суд, (посредством) урима перед Господом, по устам его должны они выходить, и по устам его должны они входить он и все сыновья Израиля вместе и все общество."
+
+שאל: спрашивать, расспрашивать, вопрошать.
+
+Бог, по мнению Моисея, должен был назначить Елеазара первосвященником, хранящим наперсник судный, чтобы тот был его советником (ст. 21): «И будет он обращаться к Елеазару, чтобы через него спросить наставления у Бога, будет готов принять его и исполнить все повеления, данные через него». Это было наставление для Иисуса Навина. Хотя он был исполнен Духа и облачен славой, тем не менее не мог сделать ничего, полагаясь лишь на свой собственный разум, не спросив совета у Бога.
+
+# С помощью урима
+
+Урим - это священный камень, который хранился в нагруднике первосвященника. Этот камень использовался для определения Божьей воли.
+
+# По его слову должны выходить и входить
+
+Иисус Навин будет иметь власть управлять передвижением Израиля. "Выходить" и "входить" - две противоположные команды, указывающие на то, что он сможет полностью управлять передвижением народа. Альтернативный перевод: "по его команде народ будет идти и останавливаться".
+
+# А с ним все сыновья Израиля и всё общество
+
+Эти два выражения означают одно и то же, но употребляются вместе для усиления мысли. Альтернативный перевод: "а с ним и весь израильский народ".
diff --git a/num/27/22.md b/num/27/22.md
new file mode 100644
index 00000000..a59c6225
--- /dev/null
+++ b/num/27/22.md
@@ -0,0 +1,7 @@
+# Моисей сделал, как велел ему Господь: взял Иисуса и поставил его перед священником Елеазаром и перед всем обществом.
+
+וַיַּ֣עַשׂ מֹשֶׁ֔ה כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֹתֹ֑ו וַיִּקַּ֣ח אֶת־יְהֹושֻׁ֗עַ וַיַּֽעֲמִדֵ֨הוּ֙ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָעֵדָֽה׃
+
+"И сделал Моисей, как повелел Господь ему, и взял Иисуса и поставил его перед Елеазаром священником и перед всем обществом."
+
+И поставил… Моисей… Иисуса… пред Елеазаром священником, в знак той миссии, которую отныне надлежало исполнять этим двоим: Елеазар станет открывать Навину Божию волю посредством урима (сравните Исх. 28:30), а тот будет руководить народом в согласии с нею.
diff --git a/num/27/23.md b/num/27/23.md
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--- /dev/null
+++ b/num/27/23.md
@@ -0,0 +1,15 @@
+# Возложил на него свои руки и дал ему наставление, как говорил Господь через Моисея.
+
+וַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהוָ֖ה בְּיַד־מֹשֶֽׁה׃
+
+"И возложил руки свои на него и дал повеление ему, как говорил Господь в руке (через) Моисея."
+
+И возложил Моисей руки на Навина, передавая ему его полномочия, и таким образом исполнил порученное ему Богом.
+
+# Возложил на него свои руки и дал ему наставление
+
+"На него" - то есть "на Иисуса Навина".
+
+# Возложил на него свои руки
+
+Этот был акт посвящение человека на Божье служение.
diff --git a/num/27/intro.md b/num/27/intro.md
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--- /dev/null
+++ b/num/27/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 27
+
+# Общие замечания
+
+## Важные концепции
+
+### Дочери
+
+Дочери Салмана не могли получить земельного надела, потому что их отец умер, не оставив после себя наследников мужского пола. Бог по Своей великой Своей милости велел Моисею дать женщинам земельный участок, который по праву мог бы принадлежать их отцу или брату.
+
+### Иисус Навин - новый вождь Израиля
+
+Бог повелел Моисею назначить Иисуса Навина в качестве нового предводителя. Иисус стал помазанным вождём Божьего народа.
+
+Закон о наследовании земельного надела. – Откровение Моисею о приближении его смерти. – Повеление Божие о преемнике Моисея.
+
+# Ссылка:
+
+  * **[Числа 27:1 Замечания](./01.md)**
+
+**[](../28/intro.md)**
diff --git a/num/28/01.md b/num/28/01.md
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--- /dev/null
+++ b/num/28/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+28:1-15 Здесь разъясняется порядок принесения различных жертв: ежедневные жертвоприношения (ст. 1-8), субботние жертвоприношения (совершались раз в неделю помимо ежедневных жертвоприношений; ст. 9,10) и ежемесячные жертвоприношения (совершались в первый день каждого месяца; ст. 11 -15, ср. 10,10).
diff --git a/num/28/02.md b/num/28/02.md
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+++ b/num/28/02.md
@@ -0,0 +1,23 @@
+# Прикажи сыновьям Израиля: "Наблюдайте, чтобы Моё приношение, Мой хлеб в жертву Мне, в приятное благоухание Мне, было приносимо Мне в своё время
+
+צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמֹועֲדֹֽו
+
+"Прикажи (повели) сыновьям Израиля, и скажи им: приношения Мои и пища Моя и огненное жертвоприношение и благовоние приятное Мне, (пусть) соблюдают, чтобы приносили мне (их) в назначенное время его".
+
+אִֶשּה: сжигаемая жертва, огненное жертвоприношение.
+
+רֵיחַ: запах, благоухание, благовоние.
+
+קרב: приближаться, подходить, приносить.
+
+בְּמֹועֲדֹֽו: в назначенное время его.
+
+# В приятное благоухание Мне
+
+То есть: «запах, который Мне нравится».
+
+# В своё время
+
+То есть: «в то время, которое Я выбрал для этого».
+
+В канун вступления израильтян в Ханаан и завоевания ими этой земли необходимо было проинструктировать молодое поколение относительно жертв, которые им надо будет приносить в условиях ожидавшей их оседлой жизни и сельскохозяйственной деятельности. Первое место среди этих жертв занимали ежедневные, всесожжения.
diff --git a/num/28/03.md b/num/28/03.md
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--- /dev/null
+++ b/num/28/03.md
@@ -0,0 +1,11 @@
+# И скажи им: "Вот жертва, которую вы должны приносить Господу: два годовалых ягнёнка без изъяна в день — для постоянного всесожжения
+
+וְאָמַרְתָּ֣ לָהֶ֔ם זֶ֚ה הָֽאִשֶּׁ֔ה אֲשֶׁ֥ר תַּקְרִ֖יבוּ לַיהוָ֑ה כְּבָשִׂ֨ים בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם לַיֹּ֖ום עֹלָ֥ה תָמִֽיד
+
+"И скажи им: вот жертва, которую вы (должны) приносить Господу: ягнята сыновья двух лет, без порока, в день всесожжения постоянного".
+
+בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם: сын двух лет без порока / двухлетний, мужского пола, без порока.
+
+# Для постоянного всесожжения
+
+То есть: «В жертву для всесожжения» или «В качестве жертвы, которую вы сожжёте огнём на жертвеннике».
diff --git a/num/28/04.md b/num/28/04.md
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index 00000000..c7369e72
--- /dev/null
+++ b/num/28/04.md
@@ -0,0 +1,7 @@
+# Одного ягнёнка приноси утром, а другого ягнёнка приноси вечером
+
+אֶת־הַכֶּ֥בֶשׂ אֶחָ֖ד תַּעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם
+
+"Ягненка одного утром сделай (приноси в жертву), и ягненка второго сделай (приноси) вечерами".
+
+עֶרֶב: вечер.
diff --git a/num/28/05.md b/num/28/05.md
new file mode 100644
index 00000000..0e26541c
--- /dev/null
+++ b/num/28/05.md
@@ -0,0 +1,21 @@
+# С хлебным приношением десятую часть ефы пшеничной муки, смешанной с четвертью гина выбитого елея
+
+עֲשִׂירִ֧ית הָאֵיפָ֛ה סֹ֖לֶת לְמִנְחָ֑ה בְּלוּלָ֛ה בְּשֶׁ֥מֶן כָּתִ֖ית רְבִיעִ֥ת הַהִֽין
+
+"И десятую часть ефы лучшей вшеничной муки, смещанной с четвертью гина взбитого елея (оливкового масла)".
+
+סלֶת: (лучшая) пшеничная мука.
+
+בְּלוּלָ֛ה בְּשֶׁ֥מֶן: смешанного с елеем.
+
+# Десятую часть ефы
+
+«Десятая часть» означает одну часть из десяти равных частей. Это можно записать с помощью современных мер измерения. Альтернативный перевод: «2 литра» или «десятую часть ефы (что составляет около 2 литров)».
+
+# С четвертью гина
+
+«Одна четверть» означает одну часть из четырех равных частей. Это можно записать с помощью современных мер измерения. Альтернативный перевод: «с литром» или «с четвертью гина (что составляет почти 1 литр)».
+
+# Взбитого елея
+
+То есть: «отжатого оливкового масла» или «чистого оливкового масла». Это относится к маслу, которое выжимают из оливок.
diff --git a/num/28/06.md b/num/28/06.md
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--- /dev/null
+++ b/num/28/06.md
@@ -0,0 +1,11 @@
+# Это постоянное всесожжение, такое же, какое было совершено на горе Синай, в приятное благоухание, в жертву Господу
+
+עֹלַ֖ת תָּמִ֑יד הָעֲשֻׂיָה֙ בְּהַ֣ר סִינַ֔י לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהוָֽה
+
+"Всесожжение непрестанное (это) (как) делали на горе Синай. Аромат благоуханный, приятный Господу".
+
+תָמִיד: постоянство, непрерывность, продолжительность; нареч. непрестанно, постоянно, (на)всегда.
+
+# Всесожжение
+
+Альтернативный перевод: «то, что вы должны сжигать целиком на алтаре».
diff --git a/num/28/07.md b/num/28/07.md
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--- /dev/null
+++ b/num/28/07.md
@@ -0,0 +1,13 @@
+# И возлияние при ней — четверть гина на одного ягнёнка. На святом месте выливай возлияние, вино Господу
+
+וְנִסְכֹּו֙ רְבִיעִ֣ת הַהִ֔ין לַכֶּ֖בֶשׂ הָאֶחָ֑ד בַּקֹּ֗דֶשׁ הַסֵּ֛ךְ נֶ֥סֶךְ שֵׁכָ֖ר לַיהוָֽה
+
+"И возлияние его четверть гина на ягненка одного. И на святом (месте) выливай возлияние, сикеру Господу".
+
+נסֶךְ: возлияние; 2. вылитый (из металла) истукан, выплавленный истукан, изваяние.
+
+שֵכָר: крепкий алкогольный напиток, сикера.
+
+# На святом месте выливай возлияние, вино Господу
+
+Это предложение описывает приношение, которое должно сопровождать жертвоприношение ягненка.  Альтернативный перевод: «Это должен быть крепкий напиток, и вы должны вылить его на святом месте для Господа».
diff --git a/num/28/08.md b/num/28/08.md
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+++ b/num/28/08.md
@@ -0,0 +1,11 @@
+# Другого ягнёнка приноси вечером с таким же хлебным приношением и с таким же жертвенным возлиянием, как утром, — в приятное благоухание Господу
+
+וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֣ין הָֽעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכֹּו֙ תַּעֲשֶׂ֔ה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַיהוָֽה׃
+
+"Ягненка второго (сделай) приноси вечером, как дар (приношение, жертву без крови) утром, и жертву возлияния сделай (принеси) как огненное жертвоприношение, вромат благовонный, приятный Господу".
+
+מִנְחָה: дар, подарок; 2. дань; 3. приношение, жертва (без крови).
+
+אִֶשּה: сжигаемая жертва, огненное жертвоприношение.
+
+См. Исх 29:38-42.
diff --git a/num/28/09.md b/num/28/09.md
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+++ b/num/28/09.md
@@ -0,0 +1,19 @@
+# А в субботу приносите двух годовалых ягнят без изъяна и в хлебное приношение две десятых части ефы пшеничной муки, смешанной с елеем, и при нём возлияние
+
+וּבְיֹום֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכֹּֽו
+
+"И в день субботний двух ягнят без порока и две десятых ефы лучшей пшеничной муки, хлебное приношение смешанное с елеем и возлияние".
+
+# Две десятых части ефы
+
+«Две десятых» означает две части из десяти равных частей. Это можно записать с помощью современных мер измерения. Альтернативный перевод: «четыре с половиной литра» или «две десятых ефы (то есть около 4,5 литров)».
+
+# Смешанной с елеем
+
+Альтернативный перевод: «которую вы смешали с маслом».
+
+# И возлияние
+
+При многих жертвоприношениях нужно было также приносить в жертву вино. Альтернативный перевод: «а также вино, которое должно было его сопровождать».
+
+Вторую категорию составляли жертвоприношения субботнего дня. Хотя установление о субботе было дано прежде (Исх. 20:8-11), здесь впервые даются правила, касавшиеся субботнего ритуала. Помимо только что упомянутого постоянного всесожжения, в субботу должно было приносить в жертву еще двух однолетних ягнят без порока с сопутствовавшими им возлиянием и хлебным приношением.
diff --git a/num/28/10.md b/num/28/10.md
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--- /dev/null
+++ b/num/28/10.md
@@ -0,0 +1,9 @@
+# Это субботнее всесожжение, на каждую субботу, помимо постоянного всесожжения и возлияния при нём
+
+עֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתֹּ֑ו עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ
+
+"Всесожжение субботнее, в субботы всесожжение постоянное и возлияния".
+
+תָמִיד: постоянство, непрерывность, продолжительность; нареч. непрестанно, постоянно, (на)всегда.
+
+Двойная субботняя жертва совершалась не вместо, а сверх обыкновенного ежедневного жертвоприношения.
diff --git a/num/28/11.md b/num/28/11.md
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--- /dev/null
+++ b/num/28/11.md
@@ -0,0 +1,11 @@
+# И в начале каждого месяца приносите ваши всесожжения Господу: из крупного скота двух быков, одного барана и семь однолетних ягнят без изъяна
+
+וּבְרָאשֵׁי֙ חָדְשֵׁיכֶ֔ם תַּקְרִ֥יבוּ עֹלָ֖ה לַיהוָ֑ה פָּרִ֨ים בְּנֵֽי־בָקָ֤ר שְׁנַ֨יִם֙ וְאַ֣יִל אֶחָ֔ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם
+
+"И в начале месяцев приносите всесожжение Господу: двух тельцов (волов), сыновей телицы (из крупного рогатого скота), двух, и одного барана, и однолетних ягнят семь, без порока".
+
+פַר: молодой бык, телец, вол.
+
+בָקָר: корова, телка; 2. крупный (рогатый) скот.
+
+В первый день каждого месяца общество должно было приносить дополнительное всесожжение, помимо постоянного, описанного здесь. В «новомесячие» всесожжения состояли из двух тельцов, одного овна и семи однолетних агнцев; все животные должны были быть без порока. При каждом полагалось соответствующее приношение хлебное и возлияние. Кроме того, в праздник новомесячия приносился козел – как жертва за грех. Еще прежде Господь повелел евреям, чтобы в праздники новомесячия непременно трубили в трубы (10:10).
diff --git a/num/28/12.md b/num/28/12.md
new file mode 100644
index 00000000..c62f5bd3
--- /dev/null
+++ b/num/28/12.md
@@ -0,0 +1,9 @@
+# Три десятых части ефы пшеничной муки, смешанной с елеем, в хлебное приношение на одного быка, и две десятых части ефы пшеничной муки, смешанной с елеем, в хлебное приношение на барана
+
+וּשְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַפָּ֖ר הָאֶחָ֑ד וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לָאַ֖יִל הָֽאֶחָֽד
+
+"Три десятых части ефы лучшей пшеничной муки, хлебного приношения, смешанного с елеем на одного быка, и две десятых части ефы лучшей пшеничной муки хлебного приношения смешанного с елеем на одного барана".
+
+בלל: мешать, смешивать, смешиваться.
+
+בְּלוּלָ֣ה בַשֶּׁ֔מֶן: смешанный с елеем.
diff --git a/num/28/13.md b/num/28/13.md
new file mode 100644
index 00000000..f24ecaea
--- /dev/null
+++ b/num/28/13.md
@@ -0,0 +1,11 @@
+# И по одной десятой части ефы пшеничной муки, смешанной с елеем, в хлебное приношение на каждого ягнёнка. Это всесожжение — приятное благоухание и жертва Господу
+
+וְעִשָּׂרֹ֣ן עִשָּׂרֹ֗ון סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַכֶּ֖בֶשׂ הָאֶחָ֑ד עֹלָה֙ רֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַיהוָֽה
+
+"И одной десятой, десятой лучшей пшеничной муки, хлебного приношения, смешанного с елеем, на ягненка одного. Всесожжение - аромат благовонный, приятный, огненное всесожжение Господу".
+
+אִֶשּה: сжигаемая жертва, огненное жертвоприношение.
+
+# По одной десятой части ефы
+
+«Десятая часть» означает одну часть из десяти равных частей. Это можно записать с помощью современных мер измерения. Альтернативный перевод: «по 2 литра» или «по одной десятой части ефы (что составляет около 2 литров)».
diff --git a/num/28/14.md b/num/28/14.md
new file mode 100644
index 00000000..f53d5499
--- /dev/null
+++ b/num/28/14.md
@@ -0,0 +1,7 @@
+# При них должны быть возлияния: полгина вина на молодого быка, треть гина на барана и четверть гина на ягнёнка. Это всесожжение в начале каждого месяца, во все месяцы года
+
+וְנִסְכֵּיהֶ֗ם חֲצִ֣י הַהִין֩ יִהְיֶ֨ה לַפָּ֜ר וּשְׁלִישִׁ֧ת הַהִ֣ין לָאַ֗יִל וּרְבִיעִ֥ת הַהִ֛ין לַכֶּ֖בֶשׂ יָ֑יִן זֹ֣את עֹלַ֥ת חֹ֨דֶשׁ֙ בְּחָדְשֹׁ֔ו לְחָדְשֵׁ֖י הַשָּׁנָֽה
+
+"И возлияния их пол гина будет на быка, и треть гина на барана, и четверть гина на ягненка. Это всесожжение в начале месяцев года".
+
+חֹ֨דֶשׁ֙ בְּחָדְשֹׁ֔ו: месяц месяцев - начало месяцов, во все месяцы.
diff --git a/num/28/15.md b/num/28/15.md
new file mode 100644
index 00000000..e80c7a3e
--- /dev/null
+++ b/num/28/15.md
@@ -0,0 +1,13 @@
+# Господу приносите одного козла в жертву за грех. Его нужно приносить сверх постоянного всесожжения и возлияния
+
+וּשְׂעִ֨יר עִזִּ֥ים אֶחָ֛ד לְחַטָּ֖את לַיהוָ֑ה עַל־עֹלַ֧ת הַתָּמִ֛יד יֵעָשֶׂ֖ה וְנִסְכֹּֽו
+
+"Мужского пола козла одного в жертву за грех (приносите) Господу. К всесожжению постоянному приносите и возлияния".
+
+עַל־עֹלַ֧ת: к всесожжению, в добавок к всесожжению.
+
+# Господу приносите одного козла в жертву за грех
+
+Альтернативный перевод: «Вы должны принести одного козла Господу в качестве жертвы за грех».
+
+Когда все жертвы приносились вместе, то порядок их был такой: прежде всего приносилась 1) жертва очистительная («за грехи», «повинности» или «о преступлении»). По очищении кровью означенной жертвы приносилась 2) жертва всесожжения, – как наглядное выражение готовности человека принести всего себя в жертву Богу, всецело посвятить себя Ему, со всеми своими очищенными помыслами, очищенными чувствованиями. После жертвы всесожжения, в знаменование примирения и общения с Божеством, следовала 3) жертва мирная, сопровождаемая радостной трапезой.
diff --git a/num/28/16.md b/num/28/16.md
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--- /dev/null
+++ b/num/28/16.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+Общая информация: 28:16 – 29:39 В этом фрагменте представлен порядок жертвоприношений и обрядов в особые праздники: на Пасху (28:16-25; ср. предписания в отношении связанного с ней праздника Опресноков в Исх. 12:14-20; Лев. 23:4-8; Втор. 16:1-8), в праздник Седмиц (28:26-31; ср. Лев. 23:15-22; Втор. 16:9-12), в праздник Труб (29:1-6; ср. Лев. 23:23-25), в день Искупления (29:7-11; ср. Лев. 16:2-34; 23:26-32) и в праздник Кущей (29:12-39; ср. Лев. 23:33-43; Втор. 16:13-17). Поскольку праздник Седмиц наступал через пятьдесят дней после Пасхи, грекоязычные иудеи впоследствии стали называть его днем Пятидесятницы (ср. Деян. 2:1).
+
+# В четырнадцатый день первого месяца — Пасха Господу
+
+וּבַחֹ֣דֶשׁ הָרִאשֹׁ֗ון בְּאַרְבָּעָ֥ה עָשָׂ֛ר יֹ֖ום לַחֹ֑דֶשׁ פֶּ֖סַח לַיהוָֽה
+
+"В месяц первый в четырнадцатый день месяца Песах Господу".
+
+פֶסַח: пасха; 2. пасхальный агнец, пасхальная жертва.
+
+# Четырнадцатый день первого месяца
+
+«В первый месяц, в 14-й день месяца». Это относится к первому месяцу еврейского календаря.
+
+# Пасха Господу
+
+«Вы должны праздновать Пасху Господу».
+
+Установления относительно Пасхи были разработаны на основаниях, изложенных прежде (Исх. 12:3-11, Лев. 23:5-8). В первый месяц, в четырнадцатый день месяца (т е. Нисана) подлежали закланию пасхальные агнцы. Начиная с пятнадцатого дня и последующие семь дней (по 21-ое число включительно) праздновали праздник опресноков (сравните Исх. 12:15-20).
diff --git a/num/28/17.md b/num/28/17.md
new file mode 100644
index 00000000..565b5647
--- /dev/null
+++ b/num/28/17.md
@@ -0,0 +1,21 @@
+# И в пятнадцатый день этого месяца — праздник. Семь дней нужно есть пресные лепёшки
+
+וּבַחֲמִשָּׁ֨ה עָשָׂ֥ר יֹ֛ום לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצֹּ֖ות יֵאָכֵֽל
+
+"И в пятнадцатый день месяца этого же, праздник семь дней, пресные хлеба (опресноки) ешьте".
+
+חַג: праздник; 2. праздничная жертва.
+
+מַצָה: пресный хлеб, опреснок.
+
+# В пятнадцатый день этого месяца
+
+«В 15 день этого месяца». Это относится к первому месяцу еврейского календаря (март/апрель).
+
+# Праздник
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «у вас должен быть праздник».
+
+# Нужно есть пресные лепёшки
+
+Это можно перефразировать в активной форме: «Вы должны есть хлеб без дрожжей (опресноки)».
diff --git a/num/28/18.md b/num/28/18.md
new file mode 100644
index 00000000..dbe1d0f0
--- /dev/null
+++ b/num/28/18.md
@@ -0,0 +1,13 @@
+# В первый день — священное собрание. Не делайте никакой работы
+
+בַּיֹּ֥ום הָרִאשֹׁ֖ון מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ
+
+"В день первый (праздника) собрание святое, никакой работы не делайте".
+
+# В первый день
+
+Это относится к первому дню праздника. Альтернативный перевод: «В первый день праздника».
+
+# Священное собрание
+
+«Вы должны собраться вместе, чтобы поклониться Господу и почтить Его». Фраза «священное собрание» означает, что люди собираются вместе для поклонения Господу. Поклонение Господу - это священное событие.
diff --git a/num/28/19.md b/num/28/19.md
new file mode 100644
index 00000000..59ebd1dd
--- /dev/null
+++ b/num/28/19.md
@@ -0,0 +1,3 @@
+# И приносите жертву всесожжения Господу: из крупного скота — двух быков, одного барана и семь годовалых ягнят. Они должны быть у вас без изъяна
+
+См. стих 11.
diff --git a/num/28/20.md b/num/28/20.md
new file mode 100644
index 00000000..1549935d
--- /dev/null
+++ b/num/28/20.md
@@ -0,0 +1,3 @@
+# С ними в хлебное приношение приносите пшеничную муку, смешанную с елеем, три десятых части ефы на каждого быка, две десятых части ефы на барана
+
+См. стих 12
diff --git a/num/28/21.md b/num/28/21.md
new file mode 100644
index 00000000..2078f026
--- /dev/null
+++ b/num/28/21.md
@@ -0,0 +1,3 @@
+# И по одной десятой части ефы на каждого из семи ягнят
+
+См. стих 13.
diff --git a/num/28/22.md b/num/28/22.md
new file mode 100644
index 00000000..b8b7d7af
--- /dev/null
+++ b/num/28/22.md
@@ -0,0 +1,3 @@
+# Приносите одного козла в жертву за грех для вашего очищения
+
+См. стих 15.
diff --git a/num/28/23.md b/num/28/23.md
new file mode 100644
index 00000000..4f650333
--- /dev/null
+++ b/num/28/23.md
@@ -0,0 +1,7 @@
+# Помимо утреннего всесожжения, которое является постоянным всесожжением, приносите это
+
+מִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּעֲשׂ֖וּ אֶת־אֵֽלֶּה׃
+
+"Сверх всесожжения утреннего, которое сжигается постоянно, приносите (совершайте) это".
+
+בַד: отдельно, кроме, сверх. То есть, в добавление к тому, что уже есть.
diff --git a/num/28/24.md b/num/28/24.md
new file mode 100644
index 00000000..2482f6c6
--- /dev/null
+++ b/num/28/24.md
@@ -0,0 +1,21 @@
+# Приносите так каждые семь дней подряд. Это хлеб, жертва, приятное благоухание Господу. Это нужно приносить помимо постоянного всесожжения и возлияния
+
+כָּאֵ֜לֶּה תַּעֲשׂ֤וּ לַיֹּום֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהוָ֑ה עַל־עֹולַ֧ת הַתָּמִ֛יד יֵעָשֶׂ֖ה וְנִסְכֹּֽו
+
+"Так совершайте каждый день семь дней. Это огненное жертвоприношение аромат благовонный приятный Господу. Всесожжение постоянное совершайте и возлияния".
+
+# Приносите так
+
+Это можно перефразировать в активной форме: «Приносите так, как Я, Господь, описал здесь».
+
+# Это хлеб, жертва
+
+Это можно перефразировать в активной форме: «Вы должны сжечь хлебное приношение на алтаре».
+
+# Приятное благоухание Господу
+
+ТО есть: «как сладкий аромат для Господа».
+
+# Это нужно приносить
+
+Это можно перефразировать в активной форме: «Вы должны приносить это».
diff --git a/num/28/25.md b/num/28/25.md
new file mode 100644
index 00000000..a2efa2c9
--- /dev/null
+++ b/num/28/25.md
@@ -0,0 +1,3 @@
+# В седьмой день пусть у вас будет священное собрание, не делайте никакой работы
+
+См. стих 18.
diff --git a/num/28/26.md b/num/28/26.md
new file mode 100644
index 00000000..8571ba44
--- /dev/null
+++ b/num/28/26.md
@@ -0,0 +1,17 @@
+# В день первых плодов, когда приносите Господу новое хлебное приношение, в ваши седмицы, пусть у вас будет священное собрание, не делайте никакой работы
+
+וּבְיֹ֣ום הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽיהוָ֔ה בְּשָׁבֻעֹ֖תֵיכֶ֑ם מִֽקְרָא־קֹ֨דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ
+
+"В день первых плодов, когда приносите вы из них хлебное приношение новое Господу, в седьмицы ваши, собрание святое Господу (пусть) будет у вас. Никакой работы не делайте".
+
+בִכוּרִים: первый плод, начаток плодов.
+
+# В день первых плодов
+
+То есть, это относится к празднику, в который евреи приносили первое хлебное приношение для Господа.
+
+# Пусть у вас будет священное собрание
+
+«Вы должны собраться вместе, чтобы поклониться Господу и почтить Его». Фраза «священное собрание» означает, что люди собираются вместе для поклонения Господу. Поклонение Господу - это священное событие.
+
+Праздник седмиц (сравните Лев. 23:15-21) надо было соблюдать так же, как субботу (Чис. 28:26), а жертвы в этот праздник следовало приносить такие же, как в праздники новомесячия (стихи 27-30); плюс приносить Богу от нового хлеба, ради чего, в сущности, и праздновался праздник седмиц (толкование на Лев. 23:15-21).
diff --git a/num/28/27.md b/num/28/27.md
new file mode 100644
index 00000000..6a228f5a
--- /dev/null
+++ b/num/28/27.md
@@ -0,0 +1,3 @@
+# Приносите всесожжение в приятное благоухание Господу: из крупного скота двух быков, одного барана и семь годовалых ягнят
+
+См. стихи 11 и 19.
diff --git a/num/28/28.md b/num/28/28.md
new file mode 100644
index 00000000..02ff5b73
--- /dev/null
+++ b/num/28/28.md
@@ -0,0 +1,3 @@
+# Помимо них в хлебное приношение пшеничной муки, смешанной с елеем, — три десятых части ефы на каждого быка, две десятых части ефы на барана
+
+См. стихи 12 и 20.
diff --git a/num/28/29.md b/num/28/29.md
new file mode 100644
index 00000000..2355d244
--- /dev/null
+++ b/num/28/29.md
@@ -0,0 +1,3 @@
+# И по одной десятой части ефы на каждого из семи ягнят
+
+См. стих 21.
diff --git a/num/28/30.md b/num/28/30.md
new file mode 100644
index 00000000..a69e09d2
--- /dev/null
+++ b/num/28/30.md
@@ -0,0 +1,3 @@
+# Одного козла для вашего очищения
+
+См. стих 22.
diff --git a/num/28/31.md b/num/28/31.md
new file mode 100644
index 00000000..53abb73c
--- /dev/null
+++ b/num/28/31.md
@@ -0,0 +1,3 @@
+# Помимо постоянного всесожжения и при нём хлебного приношения, приносите с возлиянием на них, и они должны быть у вас без изъяна
+
+См. стих 14.
diff --git a/num/28/intro.md b/num/28/intro.md
new file mode 100644
index 00000000..ddc0e8af
--- /dev/null
+++ b/num/28/intro.md
@@ -0,0 +1,19 @@
+# Книга Числа
+
+# Глава 28
+
+# Общее примечание
+
+## Повторение закона о жертвоприношениях ежедневных. – Закон о жертвоприношениях субботних и новомесячных. – Повторение закона о Пасхе, о празднике первых плодов.
+
+Специальные понятия в этой главе
+
+### Приношения в особые дни
+
+Бог повелел израильтянам делать особые приношения в субботу, в начале каждого месяца, на Пасху и в день первых плодов. В каждый из этих дней израильтяне должны были приносить определенные жертвы.
+
+## Ссылки:
+
+  * **[Числа 28:1 Примечание](./01.md)**
+
+**[](../29/intro.md)**
diff --git a/num/29/01.md b/num/29/01.md
new file mode 100644
index 00000000..d741dfbe
--- /dev/null
+++ b/num/29/01.md
@@ -0,0 +1,26 @@
+# Общая информация:
+
+Господь продолжает рассказывать Моисею о том, что должны делать люди.
+
+# В первый день седьмого месяца пусть у вас будет священное собрание. Не делайте никакой работы. Пусть будет это у вас день трубного звука.
+
+וּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִֽקְרָא־קֹ֨דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ יֹ֥ום תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם׃
+"И в седьмой месяц, в первый (день) месяца собрание священное будет у вас, всякое дело работы не делайте, день трубного звука будет у вас."
+
+מְלָאכָה: дело; 2. работа, занятие, профессия, служение, служба.
+
+עֲבוֹדָה: служба, работа.
+
+Первый день …седьмого месяца был днем Нового года.
+
+# В первый день седьмого месяца
+
+Это относится к седьмому месяцу еврейского календаря. Альтернативный перевод: «В 1-ый день 7-го месяца».
+
+Пусть у вас будет священное собрание
+
+«Вы должны собраться вместе, чтобы поклониться Господу и почтить Его». Фраза «священное собрание» означает, что люди собираются вместе для поклонения Господу. Поклонение Господу - это священное событие.
+
+# Пусть будет это у вас день трубного звука
+
+Местоимение «у вас» относится к народу Израиля, который здесь представлен через священников. Священники дули в трубы, чтобы начать богослужение или собрать общину вместе. Альтернативный перевод: «Это день, когда священники будут дуть в трубы».
diff --git a/num/29/02.md b/num/29/02.md
new file mode 100644
index 00000000..455e9efb
--- /dev/null
+++ b/num/29/02.md
@@ -0,0 +1,9 @@
+# Приносите всесожжение в приятное благоухание Господу: одного быка, одного барана, семь годовалых ягнят без изъяна
+
+וַעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהוָ֔ה פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם׃
+
+"И делайте (совершайте) всесожжения в приятное благоухание Господу: тельца из крупного скота одного, барана одного, агнцев однолетних семь, непорочных."
+
+עשה: делать, производить, приготавливать, совершать.
+
+В провождении трубного звука в этот день в жертву приносились один телец, один овен и семь… агнцев, а также козел.
diff --git a/num/29/03.md b/num/29/03.md
new file mode 100644
index 00000000..a54131a7
--- /dev/null
+++ b/num/29/03.md
@@ -0,0 +1,25 @@
+# И при них в хлебное приношение пшеничной муки, смешанной с елеем, — три десятых части ефы на быка, две десятых части ефы на барана
+
+וּמִנְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל׃
+
+"И приношение хлебное пшеничной муки, саманной с елеем, три десятых части ефы на тельца, две десятых части ефы на барана."
+
+עִשָּרוֹן: десятая часть (ефы).
+
+Все это было в дополнение к жертвам по случаю новомесячия (сравните 28:11-15), т. к. данный день не был обычным праздничным днем начала месяца.
+
+# В хлебное приношение пшеничной муки
+
+Это относится к хлебным приношениям, которые должны были сопровождать жертвоприношение каждого животного. Альтернативный перевод: «хлебное приношение, которое приносится вместе с ними» или «приношение зерна, которое должно сопровождать их».
+
+# Смешанной с елеем
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «которую вы смешали с маслом».
+
+# Три десятых части ефы
+
+Фраза «пшеничной муки, смешанной с маслом» понятна из предыдущей фразы, и её можно повторить. «Три десятых» означает три части из десяти равных частей. Это можно записать с помощью современных мер измерения. Альтернативный перевод: «шесть литров пшеничной муки, смешанной с маслом» или «три десятых ефы (то есть около шести литров)».
+
+# Две десятых
+
+Фраза "ефы пшеничной муки, смешанной с маслом" понимается из предыдущего предложения. «Две десятых» означает две части из десяти равных частей. Это можно записать с помощью современных мер измерения. Альтернативный перевод: «четыре с половиной литра пшеничной муки, смешанной с маслом» или «две десятых ефы (что составляет около 4,5 литров)».
diff --git a/num/29/04.md b/num/29/04.md
new file mode 100644
index 00000000..95551306
--- /dev/null
+++ b/num/29/04.md
@@ -0,0 +1,11 @@
+# Одну десятую часть ефы на каждого из семи ягнят
+
+וְעִשָּׂרֹ֣ון אֶחָ֔ד לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים׃
+
+"И десятую часть ефы одну на агнца одного из семи агнцев."
+
+См. комментарий к стиху 3.
+
+# Одну десятую
+
+Фраза "ефы пшеничной муки, смешанной с маслом" понимается из предыдущего стиха. «Одна десятая» означает одну часть из десяти равных частей. Это можно записать с помощью современных мер измерения. Альтернативный перевод: «2 литра пшеничной муки, смешанной с маслом» или «десятая часть ефы (что составляет около 2 литров)».
diff --git a/num/29/05.md b/num/29/05.md
new file mode 100644
index 00000000..12545a39
--- /dev/null
+++ b/num/29/05.md
@@ -0,0 +1,12 @@
+# И одного козла в жертву за грех — для вашего очищения.
+
+וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם׃
+"И козла из коз в жертву за грех для очищения вас."
+
+חַטָּאָה: жертва за грех.
+
+См. комментарий к стиху 3.
+
+# Для вашего очищения
+
+Слово «очищение» можно выразить с помощью глагола «искупать». Альтернативный перевод: «чтобы искупить».
diff --git a/num/29/06.md b/num/29/06.md
new file mode 100644
index 00000000..75473bcf
--- /dev/null
+++ b/num/29/06.md
@@ -0,0 +1,23 @@
+# Это будет помимо новомесячного всесожжения с его хлебным приношением и сверх постоянного всесожжения с его хлебным приношением и их возлияниями по уставу, в приятное благоухание Господу.
+
+מִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַיהוָֽה׃
+
+"Сверх всесожжения новомесячного и хлебного приношения её, и всесожжения постоянного и хлебного приношения её, и возлияний их, по уставу их, в приятное благоухание Господу."
+
+בַד: отдельно, кроме, сверх.
+
+חדֶש: месяц; 2. новомесячие, новолуние.
+
+Помимо этого, следовало совершать обычные ежеутренние и ежевечерние всесожжения.
+
+# Новомесячного всесожжения ... сверх постоянного всесожжения
+
+В некоторых переводах используется понятие «новомесячное всесожжение». Альтернативный перевод: «в 1-ый день каждого месяца ... помимо постоянных жертвоприношений». Слово «месяц» относится к месяцу еврейского календаря.
+
+# Новомесячного всесожжения ... по уставу
+
+«Специального всесожжения, приносимого каждый месяц ... по закону». Это приношение, которое совершалось в первый день каждого месяца.
+
+# Постоянного всесожжения с его хлебным приношением и их возлияниями
+
+Это относится к жертвоприношениям, которые священники совершали каждый день. Приношение зерна и напитков должно было приноситься вместе с обычным всесожжением. Альтернативный перевод: «регулярные всесожжения с хлебным приношением и напитками, которые должны его сопровождать».
diff --git a/num/29/07.md b/num/29/07.md
new file mode 100644
index 00000000..c98582e9
--- /dev/null
+++ b/num/29/07.md
@@ -0,0 +1,15 @@
+# И в десятый день седьмого месяца пусть у вас будет священное собрание: смиряйте тогда ваши души и не делайте никакой работы.
+
+וּבֶעָשֹׂור֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִֽקְרָא־קֹ֨דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם כָּל־מְלָאכָ֖ה לֹ֥א תַעֲשֽׂוּ׃
+
+"И в десятый (день) месяца седьмого этого священное собрание будет у вас, и смиряйте души ваши, всякую работу не делайте."
+
+מִקְרָא: собрание.
+
+קדֶש: святыня, святое, священное.
+
+Первый день …седьмого месяца был днем Нового года. В провождении трубного звука в этот день в жертву приносились один телец, один овен и семь… агнцев, а также козел.
+
+# Пусть у вас будет священное собрание
+
+«Вы должны собраться вместе, чтобы поклониться Господу и почтить Его». Фраза «священное собрание» означает, что люди собираются вместе для поклонения Господу. Поклонение Господу - это священное событие.
diff --git a/num/29/08.md b/num/29/08.md
new file mode 100644
index 00000000..56dd1854
--- /dev/null
+++ b/num/29/08.md
@@ -0,0 +1,3 @@
+# Приносите всесожжение Господу в приятное благоухание: одного быка, одного барана и семь годовалых ягнят без изъяна.
+
+См. разбор 2 стиха.
diff --git a/num/29/09.md b/num/29/09.md
new file mode 100644
index 00000000..233e3fb8
--- /dev/null
+++ b/num/29/09.md
@@ -0,0 +1,3 @@
+# И при них в хлебное приношение пшеничной муки, смешанной с елеем, — три десятых части ефы на быка, две десятых части ефы на барана
+
+См. разбор 3 стиха.
diff --git a/num/29/10.md b/num/29/10.md
new file mode 100644
index 00000000..a6d497a3
--- /dev/null
+++ b/num/29/10.md
@@ -0,0 +1,5 @@
+# По десятой части ефы на каждого из семи ягнят
+
+См. 4 стих.
+
+В день очищения. Помимо всех служений, совершаемых в этот день, постановления о которых изложены в Книге Левит (гл.16) и которые, как можно подумать, требуют много беспокойств и затрат, здесь перечисляются всесожжения, которые нужно приносить (ст. 8-10), ибо своей верой и покаянием – этими двумя великими евангельскими благодатями, символом которых являются эти действия – мы должны взирать на славу и честь Бога, ради которых возносятся всесожжения. Подобным образом должен приноситься один козел в жертву за грех, сверх жертвы за грех.
diff --git a/num/29/11.md b/num/29/11.md
new file mode 100644
index 00000000..8e96a224
--- /dev/null
+++ b/num/29/11.md
@@ -0,0 +1,9 @@
+# и одного козла в жертву за грех. Это будет сверх жертвы за грех, приносимой в день очищения, и сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+Парафраз 5 и 6 стиха.
+
+Козел в жертву за грех приносился в этот день сверх… всесожжения постоянного в целях очищения (толкование на Лев. 16).
+
+# Хлебного приношения и возлияния
+
+Хлебное приношение должно было приноситься вместе с всесожжением. Возлияния должны приноситься как вместе с жертвой за грех, так и вместе с всесожжением. Альтернативный перевод: «вместе с приношением зерна и напитков, которые сопровождают его».
diff --git a/num/29/12.md b/num/29/12.md
new file mode 100644
index 00000000..ce3910ce
--- /dev/null
+++ b/num/29/12.md
@@ -0,0 +1,13 @@
+# В пятнадцатый день седьмого месяца пусть у вас будет священное собрание. Не делайте никакой работы и празднуйте праздник Господа семь дней.
+
+וּבַחֲמִשָּׁה֩ עָשָׂ֨ר יֹ֜ום לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י מִֽקְרָא־קֹ֨דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ וְחַגֹּתֶ֥ם חַ֛ג לַיהוָ֖ה שִׁבְעַ֥ת יָמִֽים׃
+
+"И в пятый (и) десятый день месяца седьмого собрание священное будет у вас, всякого дела работы не делайте, и празднуйте праздник Бога семь дней."
+
+חגג: праздновать, совершать праздник.
+
+Вскоре после дня очищения, во время которого люди должны были смирять свои души, следовал праздник кущей, когда они должны были радоваться пред Господом, ибо сеющие со слезами вскоре пожнут в радости. К предыдущим законам, касающимся этого праздника (которые изложены в Книге Левит 23:34 и далее), здесь добавлены наставления о жертве, которую нужно было приносить Господу в течение семи дней этого праздника (Лев 23:36).
+
+# Празднуйте праздник Господа
+
+Это идиома. Здесь слово «празднуйте» означает соблюдать или прославлять. Альтернативный перевод: «Вы должны соблюдать праздник для Господа» или «Вы должны проводить этот праздник, чтобы прославлять Господа».
diff --git a/num/29/13.md b/num/29/13.md
new file mode 100644
index 00000000..ef46b699
--- /dev/null
+++ b/num/29/13.md
@@ -0,0 +1,11 @@
+# Приносите всесожжение, жертву, приятное благоухание Господу: тринадцать быков, двух баранов, четырнадцать годовалых ягнят без изъяна
+
+וְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהוָ֔ה פָּרִ֧ים בְּנֵי־בָקָ֛ר שְׁלֹשָׁ֥ה עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִ֥ם יִהְיֽוּ׃
+
+"И приносите всесожжение, жертву, приятное благоухание Господу: тельцов из крупного скота тринадцать, баранов дух, агнцев однолетних четырнадцать, непорочные будут они."
+
+קרב: приводить, приближать, приносить.
+
+עוֹלָה: всесожжение, жертва всесожжения.
+
+Праздник кущей, который продолжался с пятнадцатого дня седьмого месяца по 22-ой его день (сравните Лев. 23:34), требовал огромного числа жертвоприношений, потому что им отмечалось окончание ежегодных сборов урожая, и это был праздник благодарения Богу. Первый день этого праздника праздновался как суббота, и в жертву приносились тринадцать тельцов, два овна, четырнадцать однолетних агнцев… без порока.
diff --git a/num/29/14.md b/num/29/14.md
new file mode 100644
index 00000000..f5b4dbce
--- /dev/null
+++ b/num/29/14.md
@@ -0,0 +1,11 @@
+# И при них в хлебное приношение пшеничной муки, смешанной с елеем, три десятых части ефы на каждого из тринадцати быков, две десятых части ефы на каждого из двух баранов
+
+וּמִנְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֣ר הָֽאֶחָ֗ד לִשְׁלֹשָׁ֤ה עָשָׂר֙ פָּרִ֔ים שְׁנֵ֤י עֶשְׂרֹנִים֙ לָאַ֣יִל הָֽאֶחָ֔ד לִשְׁנֵ֖י הָאֵילִֽם׃
+
+"И приношение хлебное пшеничной муки, смешанной с елеем, три десятых части ефы на тельца одного (из) тринадцати тельцов, две десятые части ефы на барана одного (из) двух баранов."
+
+בלל: мешать, смешивать.
+
+עִשָּרוֹן: десятая часть (ефы).
+
+См. комментарии на стих 13.
diff --git a/num/29/15.md b/num/29/15.md
new file mode 100644
index 00000000..984c8a2f
--- /dev/null
+++ b/num/29/15.md
@@ -0,0 +1,7 @@
+# По десятой части ефы на каждого из четырнадцати ягнят
+
+וְעִשָּׂרֹוׄן֙ עִשָּׂרֹ֔ון לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְאַרְבָּעָ֥ה עָשָׂ֖ר כְּבָשִֽׂים׃
+
+"И десятую часть ефы на агнца одного (из) четырнадцати агнцев."
+
+См. комментарии на стих 13.
diff --git a/num/29/16.md b/num/29/16.md
new file mode 100644
index 00000000..a7103ee0
--- /dev/null
+++ b/num/29/16.md
@@ -0,0 +1,11 @@
+# И одного козла в жертву за грех. Это будет сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ׃
+
+"И козла из коз одного в жертву за грех, сверх всесожжения постоянного, хлебного приношения её и возлияния её."
+
+При каждом теленке, баране и ягненке должны были предлагаться соответствующие хлебные приношения (Чис. 29:14-15), хотя нет четкого упоминания о возлияниях в первый день (за исключением возлияний, сопутствовавших повседневным всесожжениям).
+
+# Хлебного приношения и возлияния
+
+Приношений зерна и напитков, которые сопровождают регулярное всесожжение.
diff --git a/num/29/17.md b/num/29/17.md
new file mode 100644
index 00000000..28b45618
--- /dev/null
+++ b/num/29/17.md
@@ -0,0 +1,7 @@
+# Во второй день приносите двенадцать быков, двух баранов, четырнадцать годовалых ягнят без изъяна
+
+וּבַיֹּ֣ום הַשֵּׁנִ֗י פָּרִ֧ים בְּנֵי־בָקָ֛ר שְׁנֵ֥ים עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם׃
+
+"И в день второй тельцов из крупного скота двенадцать, баранов два, агнцев однолетних четырнадцать, непорочных."
+
+Принесение козла в жертву за грех было, однако, обязательным, как обязательными были и постоянные всесожжения. На второй день (стихи 17-19) жертвы приносились такие же, как в первый, с тою разницей, что закалывали двенадцать (а не тринадцать) тельцов, и жертвоприношениям сопутствовали возлияния, о чем говорится вполне определенно.
diff --git a/num/29/18.md b/num/29/18.md
new file mode 100644
index 00000000..1094f474
--- /dev/null
+++ b/num/29/18.md
@@ -0,0 +1,9 @@
+# При них хлебное приношение и возлияние для быков, баранов и ягнят по их числу, по уставу
+
+וּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִים לָאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט׃
+
+"И приношение хлебное и возлияние для тельцов, баранов и агнцев по числу их, по уставу."
+
+מִסְפָר: число, исчисление.
+
+См. комментарии на стихи 17.
diff --git a/num/29/19.md b/num/29/19.md
new file mode 100644
index 00000000..07ffa2b5
--- /dev/null
+++ b/num/29/19.md
@@ -0,0 +1,7 @@
+# И одного козла в жертву за грех — сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם׃
+
+"И козла из коз одного в жертву за грех, сверх всесожжения постоянного и приношения хлебного, и возлияния их."
+
+См. комментарии на стихи 17.
diff --git a/num/29/20.md b/num/29/20.md
new file mode 100644
index 00000000..9b4d39f6
--- /dev/null
+++ b/num/29/20.md
@@ -0,0 +1,9 @@
+# В третий день приносите одиннадцать молодых быков, двух баранов, четырнадцать годовалых ягнят без изъяна
+
+וּבַיֹּ֧ום הַשְּׁלִישִׁ֛י פָּרִ֥ים עַשְׁתֵּי־עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם׃
+
+"И в день третий тельцов одиннадцать, двух баранов, агнцев однолетних четырнадцать, непорочных."
+
+תָמִים: совершенный, непорочный.
+
+В. каждый из последующих дней число приносимых тельцов сокращалось на одного (стихи 20-31).
diff --git a/num/29/21.md b/num/29/21.md
new file mode 100644
index 00000000..9a1f98ac
--- /dev/null
+++ b/num/29/21.md
@@ -0,0 +1,3 @@
+# При них хлебное приношение, возлияние для быков, баранов и ягнят, по их числу, по уставу
+
+См. 18 стих.
diff --git a/num/29/22.md b/num/29/22.md
new file mode 100644
index 00000000..553f14b5
--- /dev/null
+++ b/num/29/22.md
@@ -0,0 +1,3 @@
+# И одного козла в жертву за грех — сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+См. 19 стих.
diff --git a/num/29/23.md b/num/29/23.md
new file mode 100644
index 00000000..d6609e82
--- /dev/null
+++ b/num/29/23.md
@@ -0,0 +1,5 @@
+# В четвёртый день приносите десять молодых быков, двух баранов, четырнадцать годовалых ягнят без изъяна
+
+וּבַיֹּ֧ום הָרְבִיעִ֛י פָּרִ֥ים עֲשָׂרָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם׃
+
+"И в день четвертый тельцов десять, двух баранов, агнцев однолетних четырнадцать, непорочных."
diff --git a/num/29/24.md b/num/29/24.md
new file mode 100644
index 00000000..f561f4db
--- /dev/null
+++ b/num/29/24.md
@@ -0,0 +1,3 @@
+# При них хлебное приношение и возлияние для быков, баранов и ягнят, по их числу, по уставу
+
+См. 18 стих.
diff --git a/num/29/25.md b/num/29/25.md
new file mode 100644
index 00000000..553f14b5
--- /dev/null
+++ b/num/29/25.md
@@ -0,0 +1,3 @@
+# И одного козла в жертву за грех — сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+См. 19 стих.
diff --git a/num/29/26.md b/num/29/26.md
new file mode 100644
index 00000000..f21ce9b9
--- /dev/null
+++ b/num/29/26.md
@@ -0,0 +1,5 @@
+# В пятый день приносите девять быков, двух баранов, четырнадцать годовалых ягнят без изъяна
+
+וּבַיֹּ֧ום הַחֲמִישִׁ֛י פָּרִ֥ים תִּשְׁעָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם׃
+
+"И в день пятый тельцов девять, двух баранов, агнцев однолетних чеырндацать, непорочных."
diff --git a/num/29/27.md b/num/29/27.md
new file mode 100644
index 00000000..f561f4db
--- /dev/null
+++ b/num/29/27.md
@@ -0,0 +1,3 @@
+# При них хлебное приношение и возлияние для быков, баранов и ягнят, по их числу, по уставу
+
+См. 18 стих.
diff --git a/num/29/28.md b/num/29/28.md
new file mode 100644
index 00000000..553f14b5
--- /dev/null
+++ b/num/29/28.md
@@ -0,0 +1,3 @@
+# И одного козла в жертву за грех — сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+См. 19 стих.
diff --git a/num/29/29.md b/num/29/29.md
new file mode 100644
index 00000000..4baa4ba6
--- /dev/null
+++ b/num/29/29.md
@@ -0,0 +1,11 @@
+# В шестой день приносите восемь молодых быков, двух баранов, четырнадцать годовалых ягнят без изъяна
+
+וּבַיֹּ֧ום הַשִּׁשִּׁ֛י פָּרִ֥ים שְׁמֹנָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם׃
+
+"И в день шестой тельцов восемь, двух баранов, агнцев однолетних четырнадцать, непорочных."
+
+פַר: молодой бык, телец, вол.
+
+אַיל: овен, баран.
+
+כֶבֶש: агнец, (молодой) баран, овен.
diff --git a/num/29/30.md b/num/29/30.md
new file mode 100644
index 00000000..f561f4db
--- /dev/null
+++ b/num/29/30.md
@@ -0,0 +1,3 @@
+# При них хлебное приношение и возлияние для быков, баранов и ягнят, по их числу, по уставу
+
+См. 18 стих.
diff --git a/num/29/31.md b/num/29/31.md
new file mode 100644
index 00000000..553f14b5
--- /dev/null
+++ b/num/29/31.md
@@ -0,0 +1,3 @@
+# И одного козла в жертву за грех — сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+См. 19 стих.
diff --git a/num/29/32.md b/num/29/32.md
new file mode 100644
index 00000000..345a69f2
--- /dev/null
+++ b/num/29/32.md
@@ -0,0 +1,7 @@
+# В седьмой день приносите семь быков, двух баранов, четырнадцать годовалых ягнят без изъяна
+
+וּבַיֹּ֧ום הַשְּׁבִיעִ֛י פָּרִ֥ים שִׁבְעָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם׃
+
+"И в день седьмой тельцов семь, двух баранов, агнцев однолетних четырнадцать, непорочных."
+
+Уменьшалось, пока не достигало семи на седьмой день (стих 32). Эти семь тельцов на седьмой день явно имели символическое значение, возможно, как выражение полноты.
diff --git a/num/29/33.md b/num/29/33.md
new file mode 100644
index 00000000..f561f4db
--- /dev/null
+++ b/num/29/33.md
@@ -0,0 +1,3 @@
+# При них хлебное приношение и возлияние для быков, баранов и ягнят, по их числу, по уставу
+
+См. 18 стих.
diff --git a/num/29/34.md b/num/29/34.md
new file mode 100644
index 00000000..553f14b5
--- /dev/null
+++ b/num/29/34.md
@@ -0,0 +1,3 @@
+# И одного козла в жертву за грех — сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+См. 19 стих.
diff --git a/num/29/35.md b/num/29/35.md
new file mode 100644
index 00000000..ffe2dcc0
--- /dev/null
+++ b/num/29/35.md
@@ -0,0 +1,15 @@
+# В восьмой день пусть у вас будет праздничное собрание. Не делайте никакой работы.
+
+בַּיֹּום֙ הַשְּׁמִינִ֔י עֲצֶ֖רֶת תִּהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃
+
+"В день восьмой праздничное (торжественное) собрание будет у вас; всякое дело работы не делайте."
+
+לא: не, нет.
+
+עשה: делать, производить, приготавливать, совершать, исполнять, заниматься, работать.
+
+Восьмой день праздника кущей отмечался как еще одна суббота (стих 35), и жертвы в этот день приносились такие же, как в день Нового года (стихи 1-6), исключая жертвы, приносившиеся по случаю новомесячия, но с сопутствовавшими возлияниями.
+
+# Пусть у вас будет праздничное собрание
+
+«Соберитесь снова, чтобы поклониться Господу». Это еще одно собрание, похожее на то, что было в первый день праздника.
diff --git a/num/29/36.md b/num/29/36.md
new file mode 100644
index 00000000..36ee0450
--- /dev/null
+++ b/num/29/36.md
@@ -0,0 +1,3 @@
+# Приносите всесожжение, жертву, приятное благоухание Господу: одного быка, одного барана и семь годовалых ягнят без изъяна
+
+См. 2 стих.
diff --git a/num/29/37.md b/num/29/37.md
new file mode 100644
index 00000000..e54101a2
--- /dev/null
+++ b/num/29/37.md
@@ -0,0 +1,3 @@
+# При них хлебное приношение и возлияние для быка, барана и ягнят, по их числу, по уставу
+
+См. 18 стих.
diff --git a/num/29/38.md b/num/29/38.md
new file mode 100644
index 00000000..ef9aec96
--- /dev/null
+++ b/num/29/38.md
@@ -0,0 +1,5 @@
+# И одного козла в жертву за грех — сверх постоянного всесожжения, хлебного приношения и возлияния.
+
+См. 16 стих.
+
+При праздновании всех упомянутых праздников должны были приноситься соответствующие жертвы, и это, помимо обычных жертв – по обету и от усердия и мирных (стих 39; сравните 15:1-12).
diff --git a/num/29/39.md b/num/29/39.md
new file mode 100644
index 00000000..b2105746
--- /dev/null
+++ b/num/29/39.md
@@ -0,0 +1,21 @@
+# Приносите это Господу в ваши праздники, помимо приносимых вами, или по вашему обету, или добровольно — всесожжений, хлебных приношений, возлияний и мирных жертв».
+
+אֵ֛לֶּה תַּעֲשׂ֥וּ לַיהוָ֖ה בְּמֹועֲדֵיכֶ֑ם לְבַ֨ד מִנִּדְרֵיכֶ֜ם וְנִדְבֹתֵיכֶ֗ם לְעֹלֹֽתֵיכֶם֙ וּלְמִנְחֹ֣תֵיכֶ֔ם וּלְנִסְכֵּיכֶ֖ם וּלְשַׁלְמֵיכֶֽם׃
+
+"Это делайте (совершайте) Господу в назначенное время (праздники) ваше, сверх обетов (обещаний) ваших и добровольного приношения вашего, всесожжений ваших и приношений хлебных, и возлияний ваших и мирных жертв ваших."
+
+עשה: делать, производить, приготавливать, совершать.
+
+מוֹעֵד: назначенное время, назначенный срок, определённая пора.
+
+В Септуагните ἑορτή: праздник, празднество, торжество.
+
+См. комментарий на стих 38.
+
+# Приносите это Господу
+
+«Эти приношения - то, что вы должны жертвовать для Господа».
+
+# В ваши праздники
+
+«в утвержденные праздники». Это праздники, которые проводились в определённое время. «В ваши праздники» означает «установленные» или «заранее определенные».
diff --git a/num/29/intro.md b/num/29/intro.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/29/intro.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/30/01.md b/num/30/01.md
new file mode 100644
index 00000000..7e3b6070
--- /dev/null
+++ b/num/30/01.md
@@ -0,0 +1,9 @@
+# Моисей пересказал сыновьям Израиля всё, что велел ему Господь
+
+וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל כְּכֹ֛ל אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה
+
+"И сказал Моисей сыновьям Израиля все, что приказал (повелел) Господь Моисею".
+
+צוה: приказывать, повелевать, заповедовать. получить приказ, повеление или заповедь.
+
+В 30:1-6 Бог дает Израилю закон о соблюдении обетов. Каждый человек, давший какой-либо обет или связавший себя определенным обязательством, должен исполнить его, даже если решение не было продумано до конца (ст. 6). Это касалось любого: будь то глава семьи (ст. 2), дочь, живущая в доме своего отца (ст. 3,4), вдова или разведенная женщина (ст. 9), а также женщина замужняя, независимо от того, когда она дала обет, до или после замужества (ст. 6-7,10,11,14). Если человек, давший обет, занимал в доме подчиненное положение, то глава семьи, узнав о таком обете, мог отменить его (ст. 5,8,12,13,15). Во Втор. 28:21-23 Моисей призывает свой народ не давать поспешных и необдуманных обещаний и одновременно напоминает, что тот, кто дал обет, должен исполнить его. Яркий пример необдуманного обета см. в Суд. 11:30-40.
diff --git a/num/30/02.md b/num/30/02.md
new file mode 100644
index 00000000..5eb5035f
--- /dev/null
+++ b/num/30/02.md
@@ -0,0 +1,7 @@
+# Моисей сказал начальникам колен сыновей Израиля: «Вот что велел Господь
+
+וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־רָאשֵׁ֣י הַמַּטֹּ֔ות לִבְנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁ֖ר צִוָּ֥ה יְהוָֽה׃
+
+"И сказал Моисей главам колен сыновей Израиля, говоря: вот что сказал и что повелел Господь":
+
+צוה: приказывать, повелевать, заповедовать. получить приказ, повеление или заповедь.
diff --git a/num/30/03.md b/num/30/03.md
new file mode 100644
index 00000000..d89777c0
--- /dev/null
+++ b/num/30/03.md
@@ -0,0 +1,21 @@
+# Если кто-то даст Господу обет или клятву, связав себя клятвенным обещанием, он не должен нарушать своего слова, но должен исполнить всё, что сказал
+
+אִישׁ֩ כִּֽי־יִדֹּ֨ר נֶ֜דֶר לַֽיהוָ֗ה אֹֽו־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשֹׁ֔ו לֹ֥א יַחֵ֖ל דְּבָרֹ֑ו כְּכָל־הַיֹּצֵ֥א מִפִּ֖יו יַעֲשֶֽׂה
+
+"Человек, который дал обет Господу, или поклянется клятвою, обет положил на душу его. НЕ должен он нарушать (осквернять себя нарушением) слова его, и все, что вышло их уст его должен сделать (исполнить, выполнить)".
+
+נדֶר: обет, обещание.
+
+אֹֽו־הִשָּׁ֤בַע שְׁבֻעָה֙: или поклянется клятвою.
+
+לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשֹׁ֔ו: положил зарок на душу его.
+
+חלל: быть осквернённым, быть нечистым, быть в общем употреблении, нарушать.
+
+# Связав себя клятвенным обещанием
+
+Здесь Моисей говорит о человеке, обещающем что-то пообещать Господу. Альтернативный перевод: «обязав себя выполнить обещание» или «пообещав что-то сделать».
+
+# Он не должен нарушать своего слова, но должен исполнить всё, что сказал
+
+Эти два предложения имеют одинаковое значение и объединены вместе для того, чтобы подчеркнуть, что обещание нужно обязательно выполнить. Здесь «слово» - это клятва или обет, и относится к тому, что именно он пообещал. Под именем обета (недер) разумеется положительное обещание исполнить что-либо, воздержаться от чего-либо (в последнем случае будет «зарок» – иссар, ст. 3), а также посвятить кого-нибудь во имя Божие. Об обетах см. кн. Лев.27:1, кн. Чис 6:1. В данной главе отмечаются случаи, когда обеты должны быть соблюдаемы, и случаи, когда обеты не могут иметь силы.
diff --git a/num/30/04.md b/num/30/04.md
new file mode 100644
index 00000000..cac94030
--- /dev/null
+++ b/num/30/04.md
@@ -0,0 +1,13 @@
+# Если девушка даст обет Господу и свяжет себя клятвенным обещанием в доме своего отца
+
+וְאִשָּׁ֕ה כִּֽי־תִדֹּ֥ר נֶ֖דֶר לַיהוָ֑ה וְאָסְרָ֥ה אִסָּ֛ר בְּבֵ֥ית אָבִ֖יהָ בִּנְעֻרֶֽיהָ׃
+
+"И женщина, если даст обет Господу и свяжет себя обетом в доме отца её, в юности её"... וְאָסְרָ֥ה אִסָּ֛ר: свяжет себя обетом.
+
+נְלערוֹת נְעוּרוֹת: юность, молодость.
+
+# Свяжет себя клятвенным обещанием
+
+Здесь Моисей говорит о женщине, обещающей Господу что-то сделать для Него. Альтернативный перевод: «обязуется выполнить обещание» или «пообещает что-то сделать».
+
+Из уважения к обету даже молчание отца воспринимается как его подтверждение: если помолчит о том, то все обеты её состоятся (ст. 4). Qui tacet, consentire videtur – молчание – знак согласия. Тем самым он дает дочери свободу совершать то, что она задумала, и до тех пор, пока он не возражает против обета, она обязана исполнять его. Но возражения отца полностью отменяют его, так как этот обет может нанести ущерб благополучию семьи, нарушить планы отца, усложнить обеспечение пищей, если обет касается продуктов, или уменьшить содержание его детей, если обет требует больших затрат, чем может вынести его состояние. Это, несомненно, было посягательством на его власть над детьми, и поэтому если отец запрещает дочери, то она освобождается от обета и Господь простит ей; то есть ее не будут обвинять в том, что она нарушила свой обет. Давая обет, она проявила свою добрую волю, и если ее намерения были искренни, то она будет вопринята лучше, чем жертва. Это показывает, какое почтение дети должны оказывать своим родителям, как они должны почитать и повиноваться им.
diff --git a/num/30/05.md b/num/30/05.md
new file mode 100644
index 00000000..345516ac
--- /dev/null
+++ b/num/30/05.md
@@ -0,0 +1,17 @@
+# А её отец услышит обет и клятвенное обещание, которым она связала свою душу, но промолчит об этом, то все её обеты и каждое клятвенное обещание, которыми она связала свою душу, состоятся
+
+וְשָׁמַ֨ע אָבִ֜יהָ אֶת־נִדְרָ֗הּ וֶֽאֱסָרָהּ֙ אֲשֶׁ֣ר אָֽסְרָ֣ה עַל־נַפְשָׁ֔הּ וְהֶחֱרִ֥ישׁ לָ֖הּ אָבִ֑יהָ וְקָ֨מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם
+
+"И услышит отец её обет, данный ею, которым она связала душу её, и проигнорирует (будет безмолвствовать) отец её, то все её обеты поднимутся (вознесутся, состоятся, исполнятся), которые она положила (возложила) на душу её и (вознесутся (состоятся, исполнятся)".
+
+נדֶר: обет, обещание.
+
+חרש: быть глухим. быть вспаханным. 1. уготовить, умышлять, молчать, замолчать, безмолвствовать, заставлять молчать.
+
+# Она связала свою душу
+
+Здесь Моисей говорит о женщине, обещающей Господу что-то сделать. Альтернативный перевод: «она взяла на себя обязательство выполнить».
+
+# Но промолчит об этом
+
+ТО есть: «но не опровергнет то, что она сказала»
diff --git a/num/30/06.md b/num/30/06.md
new file mode 100644
index 00000000..6d0fbe39
--- /dev/null
+++ b/num/30/06.md
@@ -0,0 +1,17 @@
+# Если же её отец, услышав, запретит ей, то все её обеты и клятвенные обещания, которыми она связала свою душу, не состоятся. Господь простит ей, потому что отец запретил ей
+
+וְאִם־הֵנִ֨יא אָבִ֣יהָ אֹתָהּ֮ בְּיֹ֣ום שָׁמְעֹו֒ כָּל־נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛יהָ אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ לֹ֣א יָק֑וּם וַֽיהוָה֙ יִֽסְלַח־לָ֔הּ כִּי־הֵנִ֥יא אָבִ֖יהָ אֹתָֽהּ
+
+"Но если удержит (запретит) отец её в день когда он услышит все обеты и обещания, которыми она связала душу её, не вознесутся к Господу. И простит ей Господь , потому что отец её запретил (удержал) ей".
+
+נוא: удерживать, отвращать, задерживать, (пред)отвращать, запрещать; 2. расстраивать (планы); 3. вредить.
+
+סלח: прощать, щадить, миловать. быть прощённым, иметь прощение.
+
+# Все её обеты и клятвенные обещания
+
+Эти две фразы имеют очень схожие значения. Они подчеркивают то, что она обещала сделать. Альтернативный перевод: «клятву».
+
+# Господь простит ей
+
+Это относится к тому, что Господь простит её за неисполнение её обетов. Альтернативный перевод: «Господь простит её за невыполнение её клятв».
diff --git a/num/30/07.md b/num/30/07.md
new file mode 100644
index 00000000..46886161
--- /dev/null
+++ b/num/30/07.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+В отношении замужней женщины ответственность в этих вопросах нёс муж её (стихи 7-9).
+
+# Если она выйдет замуж, а на ней будет её обет или её слово, которым она связала себя
+
+אִם־הָיֹ֤ו תִֽהְיֶה֙ לְאִ֔ישׁ וּנְדָרֶ֖יהָ עָלֶ֑יהָ אֹ֚ו מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָסְרָ֖ה עַל־נַפְשָֽׁהּ
+
+"Если станет замужем и обеты её будут на ней, или поспешное слово (вышло с) уст её, которым она связала душу её".
+
+נדֶר: обет, обещание. מִבְטָא: поспешное слово или высказывание.
+
+שָפָה: губа, уста; перен. речь, язык.
+
+# Она связала себя
+
+Здесь Моисей говорит о женщине, обещающей что-то сделать. Альтернативный перевод: «она взяла на себя обязательство что-то выполнить».
diff --git a/num/30/08.md b/num/30/08.md
new file mode 100644
index 00000000..3cb72994
--- /dev/null
+++ b/num/30/08.md
@@ -0,0 +1,7 @@
+# А её муж услышит, но при этом промолчит, то её обеты и клятвенные обещания, которыми она связала свою душу, состоятся
+
+וְשָׁמַ֥ע אִישָׁ֛הּ בְּיֹ֥ום שָׁמְעֹ֖ו וְהֶחֱרִ֣ישׁ לָ֑הּ וְקָ֣מוּ נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛הָ אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֻֽמוּ
+
+"И услышит муж её и в день, когда услышит он (обеты) будет безмолвствовать, вознесутся обеты её, которыми она связала душу её и будут вознесены".
+
+В отношении жены, которая хочет дать обет, закон прост: если муж позволяет ей дать обет, даже лишь промолчав, то она должна исполнить его
diff --git a/num/30/09.md b/num/30/09.md
new file mode 100644
index 00000000..2f75f29d
--- /dev/null
+++ b/num/30/09.md
@@ -0,0 +1,9 @@
+# Если её муж, услышав, запретит ей и отменит её обет, который на ней, или её слово, которым она себя связала, то Господь простит ей
+
+וְ֠אִם בְּיֹ֨ום שְׁמֹ֣עַ אִישָׁהּ֮ יָנִ֣יא אֹותָהּ֒ וְהֵפֵ֗ר אֶת־נִדְרָהּ֙ אֲשֶׁ֣ר עָלֶ֔יהָ וְאֵת֙ מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָסְרָ֖ה עַל־נַפְשָׁ֑הּ וַיהוָ֖ה יִֽסְלַֽח־לָֽהּ׃
+
+"Если в день, (когда она связала себя обетами), услышит муж её и удержит её (запретит ей), аннулируются все обеты её, и все поспешные слова, которые (вышли) с уст её, и которыми она связала душу её и Господь простит ей (её)".
+
+פרר: ломать, нарушать, разрушать; 2. рассыпаться, разламываться, быть сломанным, быть нарушенным или разрушенным.
+
+Если муж удержит её от исполнения обета, так как обязанности исполнить его являются результатом ее личных действий, а не предварительного повеления от Бога, то ее обязанности перед мужем становятся на место ее обета, ибо именно ему она должна подчиняться, как Господу; и теперь обязанность исполнить свой обет настолько удаляется от нее, что на ней будет грех, если она не будет повиноваться мужу, чье согласие должна была получить до того, как дала обет; и поэтому Господь простит её.
diff --git a/num/30/10.md b/num/30/10.md
new file mode 100644
index 00000000..defb99a7
--- /dev/null
+++ b/num/30/10.md
@@ -0,0 +1,17 @@
+# Обет вдовы и разведённой, каким бы клятвенным обещанием она ни связала свою душу, состоится
+
+וְנֵ֥דֶר אַלְמָנָ֖ה וּגְרוּשָׁ֑ה כֹּ֛ל אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָק֥וּם עָלֶֽיהָ׃
+
+"Обет вдовы и прогнанной женщины (разведенной), все чем (бы ни) связала она душу её, вознесется от неё (будет принято от неё)".
+
+אַלְמָנה: вдова.
+
+גּרש: изгонять, выгонять, быть выброшенным.
+
+וּגְרוּשָׁה: изгнанная, разведанная.
+
+קום: вставать, восставать, стоять, подниматься. ставить, устанавливать, утверждать, выполнять, назначать, укреплять, восстанавливать, поднимать (из руин).
+
+# Разведённой
+
+Альтернативный перевод: «женщина, с которой развёлся  или выгнал муж». Вдова или разведенная, дав обет, несла за него такую же ответственность, как мужчина.
diff --git a/num/30/11.md b/num/30/11.md
new file mode 100644
index 00000000..e1a1bb3c
--- /dev/null
+++ b/num/30/11.md
@@ -0,0 +1,7 @@
+# Если жена в доме своего мужа дала обет или с клятвой связала себя обещанием
+
+וְאִם־בֵּ֥ית אִישָׁ֖הּ נָדָ֑רָה אֹֽו־אָסְרָ֥ה אִסָּ֛ר עַל־נַפְשָׁ֖הּ בִּשְׁבֻעָֽה׃
+
+"И если в доме мужа дала обет, или связала обетом душу её или клятвою".
+
+Если муж знал об обете, данном его женой, и молчал какое-то время, а потом запрещал ей, то вина за это ложилась на него (стихи 11-16). То есть после какого-то периода времени обет обретал силу и мог быть отменен лишь ценой соответствующего жертвоприношения (Лев. 5:4-13).
diff --git a/num/30/12.md b/num/30/12.md
new file mode 100644
index 00000000..3c75f2f1
--- /dev/null
+++ b/num/30/12.md
@@ -0,0 +1,7 @@
+# А её муж слышал, но при этом промолчал и не запретил ей, то все её обеты состоятся, и любое клятвенное обещание, которым она связала свою душу, состоится
+
+וְשָׁמַ֤ע אִישָׁהּ֙ וְהֶחֱרִ֣שׁ לָ֔הּ לֹ֥א הֵנִ֖יא אֹתָ֑הּ וְקָ֨מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם
+
+"И слышал муж её и промолчал (бесмолвствовал), и не удержал её (не запретил ей), исполнятся все обеты её и обещания её, которыми она связала душу её, исполнятся".
+
+חרש: молчать, замолчать, безмолвствовать.
diff --git a/num/30/13.md b/num/30/13.md
new file mode 100644
index 00000000..058818e0
--- /dev/null
+++ b/num/30/13.md
@@ -0,0 +1,3 @@
+# Если её муж, услышав, откажется принять их, то все высказанные ею обеты и клятвенные обещания не состоятся: её муж их уничтожил, и Господь простит ей
+
+См. стих 9.
diff --git a/num/30/14.md b/num/30/14.md
new file mode 100644
index 00000000..4c41314c
--- /dev/null
+++ b/num/30/14.md
@@ -0,0 +1,11 @@
+# Любой обет и любое клятвенное обещание, чтобы смирить душу, её муж может утвердить или отвергнуть
+
+כָּל־נֵ֛דֶר וְכָל־שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ׃
+
+"Всякий обет или всякую клятву, данный, чтобы смирить душу, муж её может дать исполнить, или может удержать её (от исполнения)".
+
+פרר: рассыпаться, разламываться. быть сломанным, быть нарушенным или разрушенным.
+
+# Любой обет и любое клятвенное обещание
+
+Клятва, в которой женщина говорит, что если она не выполнит её, Бог или другой человек имеют право причинить ей боль.
diff --git a/num/30/15.md b/num/30/15.md
new file mode 100644
index 00000000..64c630bc
--- /dev/null
+++ b/num/30/15.md
@@ -0,0 +1,17 @@
+# Но если её муж молчал об этом день за днём, то он тем самым утвердил все её обеты и клятвенные обещания, которыми она себя связала. Он утвердил это, потому что, услышав, промолчал
+
+אִם־הַחֲרֵשׁ֩ יַחֲרִ֨ישׁ לָ֥הּ אִישָׁהּ֮ מִיֹּ֣ום אֶל־יֹום֒ וְהֵקִים֙ אֶת־כָּל־נְדָרֶ֔יהָ אֹ֥ו אֶת־כָּל־אֱסָרֶ֖יהָ אֲשֶׁ֣ר עָלֶ֑יהָ הֵקִ֣ים אֹתָ֔ם כִּי־הֶחֱרִ֥שׁ לָ֖הּ בְּיֹ֥ום שָׁמְעֹֽו׃
+
+"А если безмолвствовал в безмолвствии муж её из дня в день, он дал исполниться (тем самым) обеты её, или все зароки, и все обеты, которые на ней (она взяла на себя), исполнятся они, потому что промолчал он в день, когда слышал их".
+
+# Клятвенные обещания
+
+Моисей описывает обещания женщины. Альтернативный перевод: «обязательства» или «обещания».
+
+# Утвердил
+
+Это означает, что её обеты будут оставаться в силе, и что она будет обязана их выполнять. Альтернативный перевод: «она будет обязана выполнить свои обещания». Посмотрите, как это переводится в [Числа 30:4](./04.md). (См:
+
+# Потому что, услышав, промолчал
+
+Альтернативный перевод: «потому что он ничего о них не сказал».
diff --git a/num/30/16.md b/num/30/16.md
new file mode 100644
index 00000000..da444421
--- /dev/null
+++ b/num/30/16.md
@@ -0,0 +1,11 @@
+# А если отменил их после того, как услышал, то он взял на себя её грех"
+
+וְאִם־הָפֵ֥ר יָפֵ֛ר אֹתָ֖ם אַחֲרֵ֣י שָׁמְעֹ֑ו וְנָשָׂ֖א אֶת־עֲוֹנָֽהּ׃
+
+"И если удержит её после того, как услышал он, на душе его вина (грех) её (за неисполнение обета)".
+
+עָוֹן: преступление, беззаконие; 2. вина; 3. наказание.
+
+# То он взял на себя её грех
+
+Если муж отменяет обеты жены после положенного срока, он берет на себя грех ее; то есть если ее обет был хороший и давался ради славы Бога и благополучия ее души, а муж запретил его из алчности, плохого настроения или чтобы проявить свою власть, то хотя она и освобождается от обязанности исполнить обет, но ему придется за многое ответить.
diff --git a/num/30/17.md b/num/30/17.md
new file mode 100644
index 00000000..20c3626a
--- /dev/null
+++ b/num/30/17.md
@@ -0,0 +1,9 @@
+# Вот уставы, которые Господь заповедовал Моисею об отношениях между мужем и его женой, между отцом и его молодой дочерью в доме её отца
+
+אֵ֣לֶּה הַֽחֻקִּ֗ים אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֶת־מֹשֶׁ֔ה בֵּ֥ין אִ֖ישׁ לְאִשְׁתֹּ֑ו בֵּֽין־אָ֣ב לְבִתֹּ֔ו בִּנְעֻרֶ֖יהָ בֵּ֥ית אָבִֽיהָ׃
+
+"Вот уставы, которые повелел Господь Моисею, между человеком и женой его и между отцом и дочерью его, в юности её, (которая живет) в доме отца её".
+
+נְלערוֹת נְעוּרוֹת: юность, молодость.
+
+Осуществимый обет, данный человеком, не стесненным, по закону, в своих личных делах волею другого, должен быть исполнен. Обет же человека, подчиненного воле другого, тогда только имеет силу, когда этот другой утверждает его или словесно, или простым неопротестованием в момент произнесения обета или упоминания о нем.
diff --git a/num/30/intro.md b/num/30/intro.md
new file mode 100644
index 00000000..485b465c
--- /dev/null
+++ b/num/30/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 30
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Обеты
+
+Поскольку обет является одним из видов обещаний, люди должны сделать то, что они обещали. У отца или мужа есть один день, чтобы отменить обет женщины. В противном случае она должна выполнить то, что обещала.
+
+## Ссылки:
+
+  * **[Числа 30:1 Примечание](./01.md)**
+
+**[](../31/intro.md)**
diff --git a/num/31/01.md b/num/31/01.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/31/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/31/02.md b/num/31/02.md
new file mode 100644
index 00000000..2c0a4468
--- /dev/null
+++ b/num/31/02.md
@@ -0,0 +1,19 @@
+# «Отомсти мадианитянам за сыновей Израиля и потом отойдёшь к твоему народу».
+
+נְקֹ֗ם נִקְמַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מֵאֵ֖ת הַמִּדְיָנִ֑ים אַחַ֖ר תֵּאָסֵ֥ף אֶל־עַמֶּֽיךָ׃
+
+"Отомсти местью (за) сыновей Израиля мадианитянам, после будешь взят к народу твоему."
+
+נקם: мстить.
+
+נְקָמָה: (от)мщение, месть.
+
+Последним поручением Господа Моисею было совершить отмщение Мадианитянам от Его имени.
+
+# Отомсти мадианитянам за сыновей Израиля
+
+Господь наказывал мадианитян за то, что они убеждали израильтян поклоняться идолам.
+
+# Потом отойдёшь к твоему народу
+
+Это вежливый способ подчеркнуть, что Моисею настало время умереть, а его духу пора отправиться туда, где находятся его предки.
diff --git a/num/31/03.md b/num/31/03.md
new file mode 100644
index 00000000..2e2626d4
--- /dev/null
+++ b/num/31/03.md
@@ -0,0 +1,21 @@
+# Моисей сказал народу: «Вооружите людей на войну, чтобы они пошли против мадианитян совершить месть Господа над мадианитянами
+
+וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־הָעָ֣ם לֵאמֹ֔ר הֵחָלְצ֧וּ מֵאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִהְיוּ֙ עַל־מִדְיָ֔ן לָתֵ֥ת נִקְמַת־יְהוָ֖ה בְּמִדְיָֽן׃
+
+"И сказал Моисей к народу, говоря: вооружите из вас людей на войну, чтобы они пошли против мадианитян, дать возмездие Господа над мадианитянами."
+
+חלץ: вооружаться, быть готовым (для сражения).
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+נְקָמָה: воздаяние, возмездие.
+
+Очевидно, по причине той роли, которую сыграл этот народ в совращении Израиля в Ваале Фегорском (сравните 25:16-18).
+
+# Вооружите людей на войну
+
+«Дайте оружие вашим мужчинам».
+
+# Пошли против мадианитян совершить месть Господа над мадианитянами
+
+«Пошли воевать против мадианитян и наказать их за то, что они сделали с вами».
diff --git a/num/31/04.md b/num/31/04.md
new file mode 100644
index 00000000..e1251fb6
--- /dev/null
+++ b/num/31/04.md
@@ -0,0 +1,9 @@
+# Пошлите на войну от всех колен Израиля по тысяче».
+
+אֶ֚לֶף לַמַּטֶּ֔ה אֶ֖לֶף לַמַּטֶּ֑ה לְכֹל֙ מַטֹּ֣ות יִשְׂרָאֵ֔ל תִּשְׁלְח֖וּ לַצָּבָֽא׃
+
+"Тысячу от колена, тысячу от колена, от всех колен Израиля пошлите на войну."
+
+שלח: посылать, отсылать, отпускать, простирать (руку).
+
+Это была священная война, о чем свидетельствует присутствие среди двенадцати тысяч воинов Финееса… священника.
diff --git a/num/31/05.md b/num/31/05.md
new file mode 100644
index 00000000..f11d6cb1
--- /dev/null
+++ b/num/31/05.md
@@ -0,0 +1,13 @@
+# Из израильских тысяч было отобрано по тысяче из колена — двенадцать тысяч, вооружённых на войну.
+
+וַיִּמָּֽסְרוּ֙ מֵאַלְפֵ֣י יִשְׂרָאֵ֔ל אֶ֖לֶף לַמַּטֶּ֑ה שְׁנֵים־עָשָׂ֥ר אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא׃
+
+"И отобрали (отсчитали) из тысяч Израиля, тысячу от колена, двенадцать вооруженных на войну."
+
+מסר: быть отобранным или отсчитанным.
+
+От всякого иного рода войн священная отличалась тем, что Сам Господь вел армию против Своих врагов (свидетельством чего опять-таки являлось присутствие священника с предметами из святилища в руках).
+
+# Было отобрано по тысяче из колена
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «каждое колено отправило на войну по 1 000 человек».
diff --git a/num/31/06.md b/num/31/06.md
new file mode 100644
index 00000000..d164ced0
--- /dev/null
+++ b/num/31/06.md
@@ -0,0 +1,9 @@
+# И послал Моисей на войну по тысяче из колен и Финееса, сына священника Елеазара, у которого были священные сосуды и сигнальные трубы.
+
+וַיִּשְׁלַ֨ח אֹתָ֥ם מֹשֶׁ֛ה אֶ֥לֶף לַמַּטֶּ֖ה לַצָּבָ֑א אֹ֠תָם וְאֶת־פִּ֨ינְחָ֜ס בֶּן־אֶלְעָזָ֤ר הַכֹּהֵן֙ לַצָּבָ֔א וּכְלֵ֥י הַקֹּ֛דֶשׁ וַחֲצֹצְרֹ֥ות הַתְּרוּעָ֖ה בְּיָדֹֽו׃
+
+"И послал их Моисей по тысяче от колена на войн, их и Финееса, сына Елеазара священника на войну, и сосуды священные и трубы сигнальные в руке его."
+
+חֲצצְרָה: труба.
+
+Результатом таких войн бывало полное уничтожение всего живого на стороне противника (но в данном случае были уничтожены только мужчины) и посвящение всех его материальных ценностей Господу (т. е. заклятие их: сравните Втор. 20:16-18; Иис. Н. 6:15-19).
diff --git a/num/31/07.md b/num/31/07.md
new file mode 100644
index 00000000..c028a5a8
--- /dev/null
+++ b/num/31/07.md
@@ -0,0 +1,9 @@
+# Они пошли войной на Мадиама, как велел Господь Моисею, и убили всех их мужчин.
+
+וַֽיִּצְבְּאוּ֙ עַל־מִדְיָ֔ן כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶׁ֑ה וַיַּֽהַרְג֖וּ כָּל־זָכָֽר׃
+
+"И пошли они войной на Мадиама, как повелел Господь Моисею, и убили всех мужчин."
+
+צבא: идти на войну, идти войной.
+
+Военная кампания против мадианитян, прямых родственников Моисея, была успешной для израильтян, и завершилась она гибелью всех мадиамских воинов.
diff --git a/num/31/08.md b/num/31/08.md
new file mode 100644
index 00000000..31f6d538
--- /dev/null
+++ b/num/31/08.md
@@ -0,0 +1,13 @@
+# Вместе с ними убили пять мадиамских царей: Евия, Рекема, Цура, Хура и Реву. И убили мечом Валаама, сына Веора.
+
+וְאֶת־מַלְכֵ֨י מִדְיָ֜ן הָרְג֣וּ עַל־חַלְלֵיהֶ֗ם אֶת־אֱוִ֤י וְאֶת־רֶ֨קֶם֙ וְאֶת־צ֤וּר וְאֶת־חוּר֙ וְאֶת־רֶ֔בַע חֲמֵ֖שֶׁת מַלְכֵ֣י מִדְיָ֑ן וְאֵת֙ בִּלְעָ֣ם בֶּן־בְּעֹ֔ור הָרְג֖וּ בֶּחָֽרֶב׃
+
+"И царей мадиамских убили с пронзенными (пораженными) их: Евия и Рекема, и Цура, и Хура, и Реву, пять царей мадиамских, и Валаама, сына Веора, они убили мечом."
+
+הרג: убивать.
+
+Вместе с ними убили пять мадиамских царей: Евия, Рекема, Цура, Хура и Реву. И убили мечом Валаама, сына Веора Среди погибших были пять царей Мадиамских и пророк Валаам, который, очевидно,так и не ушел в Пефор, с тех пор как он присоединился к мадианитянам.
+
+# Валаама, сына Веора
+
+Веор был отцом Валаама. Посмотрите, как вы перевели эти имена в [Числа 22:5](../22/05.md).
diff --git a/num/31/09.md b/num/31/09.md
new file mode 100644
index 00000000..55063af5
--- /dev/null
+++ b/num/31/09.md
@@ -0,0 +1,15 @@
+# Мадиамских женщин и их детей сыновья Израиля взяли в плен, а всё их имущество, скот и стада взяли в добычу.
+
+וַיִּשְׁבּ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־נְשֵׁ֥י מִדְיָ֖ן וְאֶת־טַפָּ֑ם וְאֵ֨ת כָּל־בְּהֶמְתָּ֧ם וְאֶת־כָּל־מִקְנֵהֶ֛ם וְאֶת־כָּל־חֵילָ֖ם בָּזָֽזוּ׃
+
+"И вязли они в плен, сыновья Израиля, женщин мадиамских и детей их, и весь скот их, и все стада их, и все богатство их разграбили."
+
+חַיל: богатство, имущество.
+
+בזז: грабить, расхищать, разорять.
+
+Города… и все селения этого народа были сожжены, а женщины, дети и имущество удержаны для себя и для Господа.
+
+# Всё их имущество ... в добычу
+
+«Они взяли имущество мадианитян и сделали его своей собственностью».
diff --git a/num/31/10.md b/num/31/10.md
new file mode 100644
index 00000000..bf4b2774
--- /dev/null
+++ b/num/31/10.md
@@ -0,0 +1,15 @@
+# А все их города и селения в их окрестностях сожгли огнём.
+
+וְאֵ֤ת כָּל־עָרֵיהֶם֙ בְּמֹ֣ושְׁבֹתָ֔ם וְאֵ֖ת כָּל־טִֽירֹתָ֑ם שָׂרְפ֖וּ בָּאֵֽשׁ׃
+
+"И все города их в жилищах их, и все мления их сожгли огнем."
+
+מוֹשָב: место обитания, жилище.
+
+שרף: жечь, сжигать, обжигать, выжигать.
+
+См. комментарий к стиху 9.
+
+# Все их города и селения в их окрестностях сожгли огнём
+
+«Армия Израиля сожгла все города мадианитян, все селения, где они жили, и все их лагеря».
diff --git a/num/31/11.md b/num/31/11.md
new file mode 100644
index 00000000..64b5a41a
--- /dev/null
+++ b/num/31/11.md
@@ -0,0 +1,7 @@
+# Взяли всё захваченное и всю добычу, от человека до скота
+
+וַיִּקְחוּ֙ אֶת־כָּל־הַשָּׁלָ֔ל וְאֵ֖ת כָּל־הַמַּלְקֹ֑וחַ בָּאָדָ֖ם וּבַבְּהֵמָֽה׃
+
+"И взяли они всё захваченное и всю добычу, от человека до скота."
+
+Мадиамских женщин и детей их израильтяне, пощадив, взяли в плен. Что с ними стало дальше, не говорится. Военной добычей стал и весь скот мадианитян и все, что у них было.
diff --git a/num/31/12.md b/num/31/12.md
new file mode 100644
index 00000000..3d19934d
--- /dev/null
+++ b/num/31/12.md
@@ -0,0 +1,9 @@
+# И доставили захваченное, пленных и добычу к Моисею, священнику Елеазару и обществу сыновей Израиля, к лагерю на равнины Моава, которые у Иордана напротив Иерихона.
+
+וַיָּבִ֡אוּ אֶל־מֹשֶׁה֩ וְאֶל־אֶלְעָזָ֨ר הַכֹּהֵ֜ן וְאֶל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל אֶת־הַשְּׁבִ֧י וְאֶת־הַמַּלְקֹ֛וחַ וְאֶת־הַשָּׁלָ֖ל אֶל־הַֽמַּחֲנֶ֑ה אֶל־עַֽרְבֹ֣ת מֹואָ֔ב אֲשֶׁ֖ר עַל־יַרְדֵּ֥ן יְרֵחֹֽו׃
+
+"И принесли они к Моисею и Елеазару священнику и к обществу сыновей Израиля пленных и добычу, и захваченное в лагерь (стан), на равнинах Моава, что (которые) у Иордана (напротив) Иерихона."
+
+בוא: вводить, вносить, приводить, приносить.
+
+Так Моисей отомстил своим близким родственникам за помощь моавитянам.
diff --git a/num/31/13.md b/num/31/13.md
new file mode 100644
index 00000000..81dbd804
--- /dev/null
+++ b/num/31/13.md
@@ -0,0 +1,9 @@
+# Навстречу им из лагеря вышли Моисей, священник Елеазар и все начальники общества.
+
+וַיֵּ֨צְא֜וּ מֹשֶׁ֨ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן וְכָל־נְשִׂיאֵ֥י הָעֵדָ֖ה לִקְרָאתָ֑ם אֶל־מִח֖וּץ לַֽמַּחֲנֶֽה׃
+
+"И вышли Моисей и Елеазар священник и все начальники общества навстречу им вне стана (лагеря)."
+
+קרא: навстречу, напротив.
+
+Встретив вернувшуюся с войны армию, Моисей пришел в гнев при виде такого числа живых мадианитян.
diff --git a/num/31/14.md b/num/31/14.md
new file mode 100644
index 00000000..d9041a8d
--- /dev/null
+++ b/num/31/14.md
@@ -0,0 +1,15 @@
+# Моисей разгневался на военачальников, начальников над тысячью и начальников над сотней, пришедших с войны
+
+וַיִּקְצֹ֣ף מֹשֶׁ֔ה עַ֖ל פְּקוּדֵ֣י הֶחָ֑יִל שָׂרֵ֤י הָאֲלָפִים֙ וְשָׂרֵ֣י הַמֵּאֹ֔ות הַבָּאִ֖ים מִצְּבָ֥א הַמִּלְחָמָֽה׃
+
+"И прогневался (разозлился) Моисей на назначенных над войском начальников тысяч и начальников сотен, пришедших от войско с войны."
+
+צָבָא: армия, войско, воинство, ополчение.
+
+מִלְחָמָה: война, сражение, брань, битва, бой.
+
+Моисей не доволен, что стольких оставили в живых.
+
+# Начальников над тысячью и начальников над сотней
+
+Возможные значения: 1) эти числа представляют точное количество солдат, которыми руководили эти командиры и начальники. Слова «тысячи» и «сотни» не подразумевают точные цифры, а представляют собой названия больших и малых военных подразделений.
diff --git a/num/31/15.md b/num/31/15.md
new file mode 100644
index 00000000..e29b2c79
--- /dev/null
+++ b/num/31/15.md
@@ -0,0 +1,13 @@
+# И сказал им: «Вы оставили в живых всех женщин
+
+וַיֹּ֥אמֶר אֲלֵיהֶ֖ם מֹשֶׁ֑ה הַֽחִיִּיתֶ֖ם כָּל־נְקֵבָֽה׃
+
+"И сказал им Моисей: вы оставили в живых всех женщин?"
+
+חיה: сохранять живым, оставлять в живых.
+
+Мадиамские жены, сказал он, должны умереть, потому что непосредственно виновны в греховном отступничестве израильтян, имевшем место в Ваале Фегорском.
+
+# Вы оставили в живых всех женщин?
+
+В законе было ясно указано, кого разрешалось оставить в живых. Армия нарушила закон, оставив в живых всех женщин и детей. Это был упрек начальникам армии.
diff --git a/num/31/16.md b/num/31/16.md
new file mode 100644
index 00000000..cefd2c60
--- /dev/null
+++ b/num/31/16.md
@@ -0,0 +1,11 @@
+# По совету Валаама они были для сыновей Израиля поводом к отступлению от Господа в угождение Фегору, за что и было поражение в обществе Господа.
+
+הֵ֣ן הֵ֜נָּה הָי֨וּ לִבְנֵ֤י יִשְׂרָאֵל֙ בִּדְבַ֣ר בִּלְעָ֔ם לִמְסָר־מַ֥עַל בַּיהוָ֖ה עַל־דְּבַר־פְּעֹ֑ור וַתְּהִ֥י הַמַּגֵּפָ֖ה בַּעֲדַ֥ת יְהוָֽה׃
+
+"Вот они, были для сыновей Израиля, по слову Валаама, поводом отступить от Господа на дело Фегору, и было поражение в обществе Господа."
+
+מסר: быть причиной, быть поводом.
+
+מַעַל: вероломство, неверность, преступление, нарушение верности, отступление.
+
+Как обычно в таких случаях, женщины были обвинены в совращении слабых израильских мужчин.
diff --git a/num/31/17.md b/num/31/17.md
new file mode 100644
index 00000000..e50069b0
--- /dev/null
+++ b/num/31/17.md
@@ -0,0 +1,15 @@
+# Итак, убейте всех детей мужского пола и всех женщин, которые познали мужчину.
+
+וְעַתָּ֕ה הִרְג֥וּ כָל־זָכָ֖ר בַּטָּ֑ף וְכָל־אִשָּׁ֗ה יֹדַ֥עַת אִ֛ישׁ לְמִשְׁכַּ֥ב זָכָ֖ר הֲרֹֽגוּ׃
+
+"И теперь (сейчас) убейте всех мужского пола детей и всех женщин, познавших мужа на ложе мужском, убейте."
+
+ידע: знать, узнавать, познавать.
+
+מִשְכָב: кровать, постель, ложе.
+
+Итак, все женщины, за исключением девственниц, а также все мальчики были приговорены к смерти.
+
+# Которые познали мужчину
+
+"Которые имели сексуальные отношения с мужчиной".
diff --git a/num/31/18.md b/num/31/18.md
new file mode 100644
index 00000000..ff9fcab8
--- /dev/null
+++ b/num/31/18.md
@@ -0,0 +1,7 @@
+# А всех девочек, которые ещё не были с мужчинами, оставьте для себя в живых.
+
+וְכֹל֙ הַטַּ֣ף בַּנָּשִׁ֔ים אֲשֶׁ֥ר לֹא־יָדְע֖וּ מִשְׁכַּ֣ב זָכָ֑ר הַחֲי֖וּ לָכֶֽם׃
+
+"А всех детей женского пола, которые не познали (в) кровати мужчину, оставьте в живых для себя."
+
+Этим актом гарантировалось искоренение мадианитян, и совершен он был с тою целью, чтобы впредь народ этот уже не мог более склонять Израиль ко греху.
diff --git a/num/31/19.md b/num/31/19.md
new file mode 100644
index 00000000..d379c346
--- /dev/null
+++ b/num/31/19.md
@@ -0,0 +1,17 @@
+# И за лагерем пробудьте семь дней. Любой, убивший человека и прикоснувшийся к убитому, должен очиститься в третий и в седьмой дни — вы и ваши пленные.
+
+וְאַתֶּ֗ם חֲנ֛וּ מִח֥וּץ לַֽמַּחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים כֹּל֩ הֹרֵ֨ג נֶ֜פֶשׁ וְכֹ֣ל׀ נֹגֵ֣עַ בֶּֽחָלָ֗ל תִּֽתְחַטְּא֞וּ בַּיֹּ֤ום הַשְּׁלִישִׁי֙ וּבַיֹּ֣ום הַשְּׁבִיעִ֔י אַתֶּ֖ם וּשְׁבִיכֶֽם׃
+
+"И вы расположитесь лагерем вне лагеря (стана) семь дней; всякий убивший человека и всякий прикоснувшийся к убитому, очиститесь в день третий и в день седьмой, вы и пленные ваши."
+
+חטא: очиститься или освобождаться от греха.
+
+Кроме того, все воины считались теперь нечистыми, так как прикасались к мертвым. А потому должны были провести неделю вне стана.
+
+# Любой
+
+Моисей имеет в виду тех, кто сражался в битве, а не только командиров.
+
+# Должен очиститься
+
+Прежде чем войти в лагерь, они снова должны стать духовно чистыми.
diff --git a/num/31/20.md b/num/31/20.md
new file mode 100644
index 00000000..9d59fb6f
--- /dev/null
+++ b/num/31/20.md
@@ -0,0 +1,7 @@
+# Очистите всю одежду, все кожаные вещи, всё, сделанное из козьей шерсти, все деревянные сосуды».
+
+וְכָל־בֶּ֧גֶד וְכָל־כְּלִי־עֹ֛ור וְכָל־מַעֲשֵׂ֥ה עִזִּ֖ים וְכָל־כְּלִי־עֵ֑ץ תִּתְחַטָּֽאוּ׃
+
+"И все одежды, и все вещи кожаные, все изделия из козьей шерсти, и все сосуды деревянные очистите."
+
+Как обычно при очищении, надо было очистить себя и одежды свои. В процессе умерщвления мадианитян многие израильтяне сделались церемониально нечистыми, так что они сами, их пленники (точнее, пленницы, т е. упомянутые девственницы) и все, сделанное из кожи, козьей шерсти или дерева подлежало проведению через специальный ритуал очищения.
diff --git a/num/31/21.md b/num/31/21.md
new file mode 100644
index 00000000..b8b3ba1d
--- /dev/null
+++ b/num/31/21.md
@@ -0,0 +1,9 @@
+# Священник Елеазар сказал воинам, ходившим на войну: «Вот постановление закона, который заповедал Господь Моисею
+
+וַיֹּ֨אמֶר אֶלְעָזָ֤ר הַכֹּהֵן֙ אֶל־אַנְשֵׁ֣י הַצָּבָ֔א הַבָּאִ֖ים לַמִּלְחָמָ֑ה זֹ֚את חֻקַּ֣ת הַתֹּורָ֔ה אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
+
+"И сказал Елеазар священник к людям войска, ходившим на войну: это постановление закона, который заповедал Господь Моисею."
+
+לחקָה: устав, постановление, обычай, закон.
+
+Повеление об очищении заклятого: сосудов и иных трофеев.
diff --git a/num/31/22.md b/num/31/22.md
new file mode 100644
index 00000000..82c0cebc
--- /dev/null
+++ b/num/31/22.md
@@ -0,0 +1,11 @@
+# «Золото, серебро, медь, железо, олово, свинец
+
+אַ֥ךְ אֶת־הַזָּהָ֖ב וְאֶת־הַכָּ֑סֶף אֶֽת־הַנְּחֹ֨שֶׁת֙ אֶת־הַבַּרְזֶ֔ל אֶֽת־הַבְּדִ֖יל וְאֶת־הָעֹפָֽרֶת׃
+
+"Только золото и серебро, медь, железо, олово и свинец."
+
+Все, что можно было провести через огонь, как-то: золото, серебро, медь, железо, олово и свинец – должно было быть очищено огнем и очистительною водою, а все воспламеняющиеся предметы следовало очищать только водою.
+
+# Золото, серебро, медь, железо, олово, свинец
+
+Виды металлов, которыми пользовались в то время.
diff --git a/num/31/23.md b/num/31/23.md
new file mode 100644
index 00000000..2317c0bf
--- /dev/null
+++ b/num/31/23.md
@@ -0,0 +1,21 @@
+# И всё, что проходит через огонь, проведите через огонь, чтобы оно очистилось. Помимо этого нужно очистить всё это и очистительной водой. Всё, что не проходит через огонь, проведите через воду.
+
+כָּל־דָּבָ֞ר אֲשֶׁר־יָבֹ֣א בָאֵ֗שׁ תַּעֲבִ֤ירוּ בָאֵשׁ֙ וְטָהֵ֔ר אַ֕ךְ בְּמֵ֥י נִדָּ֖ה יִתְחַטָּ֑א וְכֹ֨ל אֲשֶׁ֧ר לֹֽא־יָבֹ֛א בָּאֵ֖שׁ תַּעֲבִ֥ירוּ בַמָּֽיִם׃
+
+"Всякую вещь, которая пройдет в огне, проведите в огне, и очистится оно, но (и) водой очистительной должно очистить, и все, что не проходит в огне, проведите через воду."
+
+עבר: переводить, переносить, проводить.
+
+См. комментарий на стих 22.
+
+# Проходит через огонь
+
+"То, что не горит в огне".
+
+# Проведите через огонь
+
+"Положите это в огонь".
+
+# Очистительной водой
+
+Это относится к воде, которую смешивают с пеплом от жертвы за грех. См.: [Числа 19:17-19](../19/17.md).
diff --git a/num/31/24.md b/num/31/24.md
new file mode 100644
index 00000000..e6d3004f
--- /dev/null
+++ b/num/31/24.md
@@ -0,0 +1,13 @@
+# Постирайте вашу одежду в седьмой день и очиститесь, а после этого входите в лагерь».
+
+וְכִבַּסְתֶּ֧ם בִּגְדֵיכֶ֛ם בַּיֹּ֥ום הַשְּׁבִיעִ֖י וּטְהַרְתֶּ֑ם וְאַחַ֖ר תָּבֹ֥אוּ אֶל־הַֽמַּחֲנֶֽה׃
+
+"И вымойте одежды ваши в день седьмой, и очиститесь, и после входите в лагерь (стан)."
+
+בוא: входить, приходить.
+
+Ритуальное омовение также было частью общего очищения после осквернения.
+
+# Очиститесь
+
+Это относится к правилам по обретению церемониальной чистоты перед Господом.
diff --git a/num/31/25.md b/num/31/25.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/31/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/31/26.md b/num/31/26.md
new file mode 100644
index 00000000..837616f4
--- /dev/null
+++ b/num/31/26.md
@@ -0,0 +1,15 @@
+# «Ты, священник Елеазар и начальники племён общества сосчитайте добычу плена от человека до скота.
+
+שָׂ֗א אֵ֣ת רֹ֤אשׁ מַלְקֹ֨וחַ֙ הַשְּׁבִ֔י בָּאָדָ֖ם וּבַבְּהֵמָ֑ה אַתָּה֙ וְאֶלְעָזָ֣ר הַכֹּהֵ֔ן וְרָאשֵׁ֖י אֲבֹ֥ות הָעֵדָֽה׃
+
+"Подними общую сумму (итог) добычи плена от человека до скота, ты и Елеазар священник и начальники отцов общества."
+
+נשא: поднимать; 2. нести.
+
+ראש: общая сумма или число, итог.
+
+Затем предстояло разделение всех пленных и военной добычи по строго определенному принципу.
+
+# Начальники племён общества
+
+«Лидеры каждого колена».
diff --git a/num/31/27.md b/num/31/27.md
new file mode 100644
index 00000000..f15f9c44
--- /dev/null
+++ b/num/31/27.md
@@ -0,0 +1,21 @@
+# Раздели добычу пополам между воевавшими, ходившими на войну, и между всем обществом.
+
+וְחָצִ֨יתָ֙ אֶת־הַמַּלְקֹ֔וחַ בֵּ֚ין תֹּפְשֵׂ֣י הַמִּלְחָמָ֔ה הַיֹּצְאִ֖ים לַצָּבָ֑א וּבֵ֖ין כָּל־הָעֵדָֽה׃
+
+"И раздели добычу захваченную между ходившими на войну, и между всем обществом."
+
+חצה: делить, разделять.
+
+Мелкий Крупный Ослы Всего Для воинов (1/2 всего захваченного) 337500 36000 30500 404000
+
+За вычетом доли Господа (1/500 доли воинов) - 675 -72 -61 -808
+
+Чистая доля воинов. Итого: 336825 35928 30439 403192
+
+Доля народа (1/2 общей добычи) 337500 36000 30500 404000
+
+За вычетом доли Господа (1/50 доли народа) -6750 -720 -610 - 8080
+
+Чистая доля народа. Итого: 330750 35280 29890 395920
+
+Всего: 675000 72000 61000 808000.
diff --git a/num/31/28.md b/num/31/28.md
new file mode 100644
index 00000000..63438aec
--- /dev/null
+++ b/num/31/28.md
@@ -0,0 +1,13 @@
+# От воинов, ходивших на войну, возьми дань Господу по одной душе из каждых пятисот людей, крупного скота, ослов, мелкого скота.
+
+וַהֲרֵמֹתָ֨ מֶ֜כֶס לַֽיהוָ֗ה מֵאֵ֞ת אַנְשֵׁ֤י הַמִּלְחָמָה֙ הַיֹּצְאִ֣ים לַצָּבָ֔א אֶחָ֣ד נֶ֔פֶשׁ מֵחֲמֵ֖שׁ הַמֵּאֹ֑ות מִן־הָאָדָם֙ וּמִן־הַבָּקָ֔ר וּמִן־הַחֲמֹרִ֖ים וּמִן־הַצֹּֽאן׃
+
+"И возьми день Господу от мужчин, ходивших на войну, по одной душе из пяти сотен, из людей и крупного скота, и из ослов и из мелкого скота (овец и коз)."
+
+רום: отнимать, забирать.
+
+מֶכֶס: дань.
+
+# От воинов, ходивших на войну, возьми дань
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Соберите налог с добычи солдат и отдайте его Мне».
diff --git a/num/31/29.md b/num/31/29.md
new file mode 100644
index 00000000..f3280256
--- /dev/null
+++ b/num/31/29.md
@@ -0,0 +1,9 @@
+# Возьми это из их половины и отдай священнику Елеазару в дар Господу.
+
+מִמַּֽחֲצִיתָ֖ם תִּקָּ֑חוּ וְנָתַתָּ֛ה לְאֶלְעָזָ֥ר הַכֹּהֵ֖ן תְּרוּמַ֥ת יְהוָֽה׃
+
+"От половины их возьмите и отдай Елеазару священнику в дар (приношение) Господу."
+
+מַחֲצִית: половина, середина.
+
+Способ, каким разделена была мадианитская добыча (пополам между ходившими на войну и оставшимися в стане, при обозе), получил впоследствии силу всегдашнего закона (1Цар 30.24:25).
diff --git a/num/31/30.md b/num/31/30.md
new file mode 100644
index 00000000..f6060973
--- /dev/null
+++ b/num/31/30.md
@@ -0,0 +1,11 @@
+# Возьми из половины сыновей Израиля по одной доле из пятидесяти — из людей, из крупного скота, из ослов и мелкого скота и отдай это левитам, служащим при скинии Господа».
+
+וּמִמַּחֲצִ֨ת בְּנֵֽי־יִשְׂרָאֵ֜ל תִּקַּ֣ח׀ אֶחָ֣ד׀ אָחֻ֣ז מִן־הַחֲמִשִּׁ֗ים מִן־הָאָדָ֧ם מִן־הַבָּקָ֛ר מִן־הַחֲמֹרִ֥ים וּמִן־הַצֹּ֖אן מִכָּל־הַבְּהֵמָ֑ה וְנָתַתָּ֤ה אֹתָם֙ לַלְוִיִּ֔ם שֹׁמְרֵ֕י מִשְׁמֶ֖רֶת מִשְׁכַּ֥ן יְהוָֽה׃
+
+"И от половины сыновей Израиля возьми по одной доле из пятидесяти, из людей, из крупного скота, из ослов и мелкого скота (овец и коз), из всех животных, и отдай это левитам, хранящим стражи при скинии Господа."
+
+שמר: хранить, охранять, соблюдать, сохранять, сторожить.
+
+מִשְמֶרֶת: стража, страж.
+
+Распределялось лишь то, что будет полезным для укоренения на этой доброй земле, куда они направлялись. Обратите внимание, что половина добычи была отдана всему собранию. Моисей распределил часть каждому колену, а затем предоставил начальникам колен распределять соответствующие части между их семьями.
diff --git a/num/31/31.md b/num/31/31.md
new file mode 100644
index 00000000..96c74ac4
--- /dev/null
+++ b/num/31/31.md
@@ -0,0 +1,9 @@
+# Моисей и священник Елеазар сделали, как велел Господь Моисею.
+
+וַיַּ֣עַשׂ מֹשֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
+
+"И сделал Моисей и Елеазар священник, как повелел Господь Моисею."
+
+צוה: приказывать, повелевать, заповедовать.
+
+Воины, не участвовавшие в экспедиции, обязались сделать из полученной ими добычи вклад в скинию в размере 150 части добычи; принимавшие участие – в размере 1500 части добычи. Первая часть добычи должна была поступить в пользование левитов, вторая – в пользование священников.
diff --git a/num/31/32.md b/num/31/32.md
new file mode 100644
index 00000000..2a14dde4
--- /dev/null
+++ b/num/31/32.md
@@ -0,0 +1,13 @@
+# Всей добычи, оставшейся от захваченного, что захватили бывшие на войне, было: шестьсот семьдесят пять тысяч мелкого скота
+
+וַיְהִי֙ הַמַּלְקֹ֔וחַ יֶ֣תֶר הַבָּ֔ז אֲשֶׁ֥ר בָּזְז֖וּ עַ֣ם הַצָּבָ֑א צֹ֗אן שֵׁשׁ־מֵאֹ֥ות אֶ֛לֶף וְשִׁבְעִ֥ים אֶ֖לֶף וַחֲמֵֽשֶׁת־אֲלָפִֽים׃
+
+"И было добычи, оставшейся от захваченного, что расхитил народ на войне: мелкого скота шесть сотен тысяча и семьдесят пять тысяч."
+
+יתֶר: остаток, избыток.
+
+בזז: грабить, расхищать, разорять.
+
+# (...) Всей добычи
+
+В некоторых языках существуют особые слова или целые фразы, подводящие итог или побуждающие читателя обратить внимание на перерыв в основной сюжетной линии. Если особенности вашего языка подразумевают использование подобного оборота - используйте его здесь. Здесь Моисей начинает перечислять количество добычи и сколько осталось солдатам, сколько людям и какая часть отошла как дань Господу. Альтернативный перевод: «Таким образом, всей добычи».
diff --git a/num/31/33.md b/num/31/33.md
new file mode 100644
index 00000000..5c4e7ae2
--- /dev/null
+++ b/num/31/33.md
@@ -0,0 +1,3 @@
+# Семьдесят две тысячи крупного скота
+
+«72 000 крупного скота».
diff --git a/num/31/34.md b/num/31/34.md
new file mode 100644
index 00000000..0483dc03
--- /dev/null
+++ b/num/31/34.md
@@ -0,0 +1,3 @@
+# Шестьдесят одна тысяча ослов
+
+«61 000 ослов».
diff --git a/num/31/35.md b/num/31/35.md
new file mode 100644
index 00000000..afebac86
--- /dev/null
+++ b/num/31/35.md
@@ -0,0 +1,11 @@
+# А из людей — тридцать две тысячи женщин, которые не познали мужчину.
+
+וְנֶ֣פֶשׁ אָדָ֔ם מִן־הַ֨נָּשִׁ֔ים אֲשֶׁ֥ר לֹֽא־יָדְע֖וּ מִשְׁכַּ֣ב זָכָ֑ר כָּל־נֶ֕פֶשׁ שְׁנַ֥יִם וּשְׁלֹשִׁ֖ים אָֽלֶף׃
+
+"И душ людей из женщин, которые не знали в постеле мужа, всех душ две и тридцать тысяч."
+
+Помимо огромного числа домашних животных, израильским воинам достались шестнадцать тысяч мадиамских девственниц – из взятых в плен тридцати двух тысяч, и тридцать две из них были отданы Господу (стих 35, 40).
+
+# Женщин, которые не познали мужчину
+
+«Женщин, которые не имели сексуальных отношений с мужчиной». Это относится к женщинам, которые являются девственницами.
diff --git a/num/31/36.md b/num/31/36.md
new file mode 100644
index 00000000..001e0fda
--- /dev/null
+++ b/num/31/36.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Моисей подсчитывает добычу, которая остаётся солдатам, и дань, которая отходит Господу.
+
+# Половина, доля ходивших на войну, по расчёту составила: триста тридцать семь тысяч пятьсот мелкого скота
+
+וַתְּהִי֙ הַֽמֶּחֱצָ֔ה חֵ֕לֶק הַיֹּצְאִ֖ים בַּצָּבָ֑א מִסְפַּ֣ר הַצֹּ֗אן שְׁלֹשׁ־מֵאֹ֥ות אֶ֨לֶף֙ וּשְׁלֹשִׁ֣ים אֶ֔לֶף וְשִׁבְעַ֥ת אֲלָפִ֖ים וַחֲמֵ֥שׁ מֵאֹֽות׃
+
+"И была половина доли, выходивших на войну, по исчислению: мелкого скота три сотни и тридцать тысяч и семь тысяч и пять сотен."
+
+Что 1231 отправившихся на сражение получили такую же часть, что и все общество (которое было в пятьдесят раз многочисленнее), и, следовательно, часть воина намного превосходила часть их братьев, оставшихся дома, – и у него для этого были все основания. Чем больше усилий мы прилагаем и чем большему риску себя подвергаем, служа Богу и своему поколению, тем больше будет наша награда в конце, ибо не неправеден Бог, чтобы забыл дело ваше и труд любви.
diff --git a/num/31/37.md b/num/31/37.md
new file mode 100644
index 00000000..1b82397a
--- /dev/null
+++ b/num/31/37.md
@@ -0,0 +1,7 @@
+# И шестьсот семьдесят пять из мелкого скота — в дань Господу
+
+# Шестьсот семьдесят пять
+
+«675».
+
+מֶכֶס: дань.
diff --git a/num/31/38.md b/num/31/38.md
new file mode 100644
index 00000000..5ef9d1db
--- /dev/null
+++ b/num/31/38.md
@@ -0,0 +1,11 @@
+# Тридцать шесть тысяч крупного скота, и из них семьдесят два — в дань Господу
+
+# Тридцать шесть тысяч
+
+«36 000».
+
+# Семьдесят два
+
+«72».
+
+מֶכֶס: дань.
diff --git a/num/31/39.md b/num/31/39.md
new file mode 100644
index 00000000..a0dfbda4
--- /dev/null
+++ b/num/31/39.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Моисей подсчитывает добычу, которая остаётся солдатам, и дань, которая отходит Господу.
+
+# Тридцать тысяч пятьсот ослов, и из них шестьдесят один — в дань Господу
+
+# Тридцать тысяч пятьсот
+
+«30 500».
+
+# Шестьдесят один
+
+«61».
+
+מֶכֶס: дань.
diff --git a/num/31/40.md b/num/31/40.md
new file mode 100644
index 00000000..122bd1a1
--- /dev/null
+++ b/num/31/40.md
@@ -0,0 +1,11 @@
+# Шестнадцать тысяч людей, и из них тридцать два человека — в дань Господу.
+
+# Шестнадцать тысяч
+
+«16 000».
+
+# Тридцать два
+
+«32».
+
+מֶכֶס: дань.
diff --git a/num/31/41.md b/num/31/41.md
new file mode 100644
index 00000000..6f9f8d01
--- /dev/null
+++ b/num/31/41.md
@@ -0,0 +1,7 @@
+# Моисей отдал дань священнику Елеазару, дар Господу, как велел Господь Моисею.
+
+וַיִּתֵּ֣ן מֹשֶׁ֗ה אֶת־מֶ֨כֶס֙ תְּרוּמַ֣ת יְהוָ֔ה לְאֶלְעָזָ֖ר הַכֹּהֵ֑ן כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
+
+"И отдал Моисей дань, приношение Господу, Елеазару священнику, как повелел Господь Моисею."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
diff --git a/num/31/42.md b/num/31/42.md
new file mode 100644
index 00000000..fac10ce6
--- /dev/null
+++ b/num/31/42.md
@@ -0,0 +1,7 @@
+# Это доля из половины сыновей Израиля бывших на войне, которую отделил Моисей.
+
+וּמִֽמַּחֲצִ֖ית בְּנֵ֣י יִשְׂרָאֵ֑ל אֲשֶׁר֙ חָצָ֣ה מֹשֶׁ֔ה מִן־הָאֲנָשִׁ֖ים הַצֹּבְאִֽים׃
+
+"И из половины сыновей Израиля, которую отделил Моисей, от мужчин ходивших на войну."
+
+צבא: идти на войну, идти войной.
diff --git a/num/31/43.md b/num/31/43.md
new file mode 100644
index 00000000..ddcfb568
--- /dev/null
+++ b/num/31/43.md
@@ -0,0 +1,5 @@
+# Половина доли для общества составила триста тридцать семь тысяч пятьсот мелкого скота
+
+וַתְּהִ֛י מֶחֱצַ֥ת הָעֵדָ֖ה מִן־הַצֹּ֑אן שְׁלֹשׁ־מֵאֹ֥ות אֶ֨לֶף֙ וּשְׁלֹשִׁ֣ים אֶ֔לֶף שִׁבְעַ֥ת אֲלָפִ֖ים וַחֲמֵ֥שׁ מֵאֹֽות׃
+
+"И было, половина общества: из мелкого скота три сотни и тридцать тысяч и семь тысяч и пять сотен."
diff --git a/num/31/44.md b/num/31/44.md
new file mode 100644
index 00000000..d1ab8a3d
--- /dev/null
+++ b/num/31/44.md
@@ -0,0 +1,3 @@
+# Тридцать шесть тысяч крупного скота
+
+«36 000 крупного скота».
diff --git a/num/31/45.md b/num/31/45.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/31/45.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/31/46.md b/num/31/46.md
new file mode 100644
index 00000000..2a6ea65a
--- /dev/null
+++ b/num/31/46.md
@@ -0,0 +1,3 @@
+# Шестнадцать тысяч людей
+
+«16 000 женщин». Ранее упоминалось, что все взятые в плен мужчины и замужние женщин были казнены.
diff --git a/num/31/47.md b/num/31/47.md
new file mode 100644
index 00000000..2a05b104
--- /dev/null
+++ b/num/31/47.md
@@ -0,0 +1,9 @@
+# Общая информация:
+
+Моисей подсчитывает добычу, которая остаётся солдатам, и дань, которая отходит Господу. Доля от принадлежащей людям добычи была выше, чем от принадлежащей солдатам.
+
+# Из половины сыновей Израиля Моисей взял одну пятидесятую часть из людей и скота и отдал это левитам, исполняющим службу при скинии Господа, как велел Господь Моисею.
+
+וַיִּקַּ֨ח מֹשֶׁ֜ה מִמַּחֲצִ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל אֶת־הָֽאָחֻז֙ אֶחָ֣ד מִן־הַחֲמִשִּׁ֔ים מִן־הָאָדָ֖ם וּמִן־הַבְּהֵמָ֑ה וַיִּתֵּ֨ן אֹתָ֜ם לַלְוִיִּ֗ם שֹֽׁמְרֵי֙ מִשְׁמֶ֨רֶת֙ מִשְׁכַּ֣ן יְהוָ֔ה כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
+
+"И взял Моисей от половины сыновей Израиля одну пятидесятую часть из людей и из скота и отдал левитам, хранящим стражу при скинии Господа, как повелел Господь Моисею."
diff --git a/num/31/48.md b/num/31/48.md
new file mode 100644
index 00000000..d19cc714
--- /dev/null
+++ b/num/31/48.md
@@ -0,0 +1,13 @@
+# К Моисею пришли начальники над тысячами войска, начальники над тысячью и начальники над сотнями
+
+וַֽיִּקְרְבוּ֙ אֶל־מֹשֶׁ֔ה הַפְּקֻדִ֕ים אֲשֶׁ֖ר לְאַלְפֵ֣י הַצָּבָ֑א שָׂרֵ֥י הָאֲלָפִ֖ים וְשָׂרֵ֥י הַמֵּאֹֽות׃
+
+"И подошли к Моисею, которые были назначены над тысячами войска, начальники над тысячью и начальники над сотнями."
+
+קרב: приближаться, подходить.
+
+Эти стихи демонстрируют благочестие и благоговение начальников армии: полковников, которые названы начальниками над тысячами войск, и их помощниками – стоначальниками. Они пришли к Моисею, как своему генералу и главнокомандующему, и, хотя он готовился покинуть сцену, тем не менее они очень смиренно и уважительно обратились к нему, называя себя его рабами. Они не возгордились из-за оказанных им почестей и не забыли о своем долге перед ним.
+
+# Начальники над тысячью и начальники над сотнями
+
+Возможные значения: 1) эти числа представляют точное количество солдат, которыми руководили эти командиры и начальники. Альтернативный перевод: «начальники 1000 солдат и начальники 100 солдат». 2) Слова «тысячи» и «сотни» не подразумевают точные цифры, а представляют собой названия больших и малых военных подразделений. Альтернативный перевод: «начальники над большими военными дивизиями и начальники над малыми военными дивизиями». Посмотрите, как вы перевели похожую фразу в [Числа 31:14](../31/14.md).
diff --git a/num/31/49.md b/num/31/49.md
new file mode 100644
index 00000000..375f8a3d
--- /dev/null
+++ b/num/31/49.md
@@ -0,0 +1,17 @@
+# И сказали ему: «Твои рабы сосчитали порученных нам воинов, и ни один из них не пропал.
+
+וַיֹּֽאמְרוּ֙ אֶל־מֹשֶׁ֔ה עֲבָדֶ֣יךָ נָֽשְׂא֗וּ אֶת־רֹ֛אשׁ אַנְשֵׁ֥י הַמִּלְחָמָ֖ה אֲשֶׁ֣ר בְּיָדֵ֑נוּ וְלֹא־נִפְקַ֥ד מִמֶּ֖נּוּ אִֽישׁ׃
+
+"И они сказали Моисею: рабы твои подняли общее число мужчин воинов, которые под рукой нашей, и не отсутсвует из мужчин."
+
+פקד: отсутствовать, не хватать, быть пустым (о месте отсутствующего).
+
+В их обращении к нему обратите внимание на благочестивое замечание о чудесной милости Бога, проявленной к ним в последнем походе, благодаря которой были сохранены не только их жизни, но и жизни всех воинов, отданных под их ответственность; и после обзора личного состава оказалось, что ни один из воинов не погиб.
+
+# Твои рабы сосчитали
+
+Начальники называют себя «твои рабы». Это был вежливый способ разговора с человеком, обладающим большим авторитетом.
+
+# Ни один из них не пропал
+
+Это можно перефразировать в виде позитивного утверждения. «Все наши солдаты вернулись с нами».
diff --git a/num/31/50.md b/num/31/50.md
new file mode 100644
index 00000000..f5746de5
--- /dev/null
+++ b/num/31/50.md
@@ -0,0 +1,13 @@
+# Вот, мы принесли приношение Господу для очищения наших душ перед Господом, кто что достал из золотых вещей: цепочки, браслеты, перстни, серьги и ожерелья».
+
+וַנַּקְרֵ֞ב אֶת־קָרְבַּ֣ן יְהוָ֗ה אִישׁ֩ אֲשֶׁ֨ר מָצָ֤א כְלִֽי־זָהָב֙ אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּ֖עַת עָגִ֣יל וְכוּמָ֑ז לְכַפֵּ֥ר עַל־נַפְשֹׁתֵ֖ינוּ לִפְנֵ֥י יְהוָֽה׃
+
+"И мы принесли приношение Господу, кто что достал из вещей золотых: цепочки, браслеты, перстни (кольца), серьги и ожерелья, для очищения душ наших перед Господом."
+
+כפר: искупать, умилостивлять, примирять, очищать, заглаживать.
+
+На их благочестивую признательность за это благоволение: «И вот, мы принесли приношение Господу». Принесенное ими приношение состояло из того, что добыл всякий человек для себя, и это было взято честно, на божественном основании.
+
+# Цепочки, браслеты, перстни, серьги и ожерелья
+
+Это виды украшений, которые носили люди.
diff --git a/num/31/51.md b/num/31/51.md
new file mode 100644
index 00000000..61e4aabf
--- /dev/null
+++ b/num/31/51.md
@@ -0,0 +1,5 @@
+# Моисей и священник Елеазар взяли у них золото во всех этих изделиях.
+
+וַיִּקַּ֨ח מֹשֶׁ֜ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן אֶת־הַזָּהָ֖ב מֵֽאִתָּ֑ם כֹּ֖ל כְּלִ֥י מַעֲשֶֽׂה׃
+
+"И взял Моисей и Елеазар священник золото у них, всякое вещь сделанную."
diff --git a/num/31/52.md b/num/31/52.md
new file mode 100644
index 00000000..fb7c7d64
--- /dev/null
+++ b/num/31/52.md
@@ -0,0 +1,7 @@
+# Всего золота, которое принесли в дар Господу начальники над тысячью и начальники над сотней, было шестнадцать тысяч семьсот пятьдесят шекелей.
+
+וַיְהִ֣י׀ כָּל־זְהַ֣ב הַתְּרוּמָ֗ה אֲשֶׁ֤ר הֵרִ֨ימוּ֙ לַֽיהוָ֔ה שִׁשָּׁ֨ה עָשָׂ֥ר אֶ֛לֶף שְׁבַע־מֵאֹ֥ות וַחֲמִשִּׁ֖ים שָׁ֑קֶל מֵאֵת֙ שָׂרֵ֣י הָֽאֲלָפִ֔ים וּמֵאֵ֖ת שָׂרֵ֥י הַמֵּאֹֽות׃
+
+"И было всего золота в приношение, которое было вознесено Господу шесть и десять тысяч и семь сотен и пятьдесят сиклей от начальников над тысячью и от начальников над сотней."
+
+רום: быть вознесённым или возвышенным.
diff --git a/num/31/53.md b/num/31/53.md
new file mode 100644
index 00000000..07e2bc0c
--- /dev/null
+++ b/num/31/53.md
@@ -0,0 +1,7 @@
+# Воины грабили каждый для себя.
+
+אַנְשֵׁי֙ הַצָּבָ֔א בָּזְז֖וּ אִ֥ישׁ לֹֽו׃
+
+"Мужчины воины грабили каждый для себя."
+
+בזז: грабить, расхищать, разорять.
diff --git a/num/31/54.md b/num/31/54.md
new file mode 100644
index 00000000..04903d2d
--- /dev/null
+++ b/num/31/54.md
@@ -0,0 +1,13 @@
+# Моисей и священник Елеазар взяли золото от начальников над тысячью и начальников над сотней и принесли его в скинию собрания для напоминания сыновьям Израиля перед Господом.
+
+וַיִּקַּ֨ח מֹשֶׁ֜ה וְאֶלְעָזָ֤ר הַכֹּהֵן֙ אֶת־הַזָּהָ֔ב מֵאֵ֛ת שָׂרֵ֥י הָאֲלָפִ֖ים וְהַמֵּאֹ֑ות וַיָּבִ֤אוּ אֹתֹו֙ אֶל־אֹ֣הֶל מֹועֵ֔ד זִכָּרֹ֥ון לִבְנֵֽי־יִשְׂרָאֵ֖ל לִפְנֵ֥י יְהוָֽה׃
+
+"И взял Моисей и Елеазар священник золото от начальников над тысячью и над сотней, и принесли они его в скинию собрания память для сыновей Израиля перед Господом."
+
+זכָרוֹן: память, памятник, воспоминание, напоминание.
+
+«Приношение Господу», как начаток от добычи и как знак благодарности за благополучное окончание похода (ст. 32–46, 49). «Для очищения душ наших», осквернившихся убийством и прикосновением к убитым и их вещам.
+
+# Для напоминания сыновьям Израиля перед Господом
+
+Золото будет напоминать людям, что именно Господь дал им победу. Это также будет напоминать Господу, что народ осуществил Его месть над мадианитянами.
diff --git a/num/31/intro.md b/num/31/intro.md
new file mode 100644
index 00000000..9f9a868e
--- /dev/null
+++ b/num/31/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 31
+
+# Общее примечание
+
+## Специальные понятия в этой главе
+
+### Мадианитяне
+
+Израиль истребил мадианитян, включая Валаама, за то, что они искушали их поклоняться Ваалу. Это сражение было осуществлено по повелению Господа. Так Господь восстановил справедливость.
+
+## Ссылки:
+
+  * **[Числа 31:1 Примечание](./01.md)**
+
+**[](../32/intro.md)**
diff --git a/num/32/01.md b/num/32/01.md
new file mode 100644
index 00000000..b9639976
--- /dev/null
+++ b/num/32/01.md
@@ -0,0 +1,9 @@
+# У сыновей Рувима и сыновей Гада было очень много скота. Они увидели, что земли Иазер и Галаад — место пригодное для скота
+
+וּמִקְנֶ֣ה׀ רַ֗ב הָיָ֞ה לִבְנֵ֧י רְאוּבֵ֛ן וְלִבְנֵי־גָ֖ד עָצ֣וּם מְאֹ֑ד וַיִּרְא֞וּ אֶת־אֶ֤רֶץ יַעְזֵר֙ וְאֶת־אֶ֣רֶץ גִּלְעָ֔ד וְהִנֵּ֥ה הַמָּקֹ֖ום מְקֹ֥ום מִקְנֶֽה
+
+"И много было крупного рогатого скота у сыновей Рувима и сыновей Гада, они были очень многочисленны. И увидели они землю Иазер и землю Галаад (Гилаад), что места много для крупного рогатого скота".
+
+מִקְנה: стада (крупного рогатого скота). עָצוּם: сильный, большой, многочисленный.
+
+«Земля Иазер и земля Галаад» – восточное Заиорданье.
diff --git a/num/32/02.md b/num/32/02.md
new file mode 100644
index 00000000..e33c5768
--- /dev/null
+++ b/num/32/02.md
@@ -0,0 +1,7 @@
+# Сыновья Гада и Рувима пришли к Моисею, священнику Елеазару и вождям общества и сказали
+
+וַיָּבֹ֥אוּ בְנֵֽי־גָ֖ד וּבְנֵ֣י רְאוּבֵ֑ן וַיֹּאמְר֤וּ אֶל־מֹשֶׁה֙ וְאֶל־אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְאֶל־נְשִׂיאֵ֥י הָעֵדָ֖ה לֵאמֹֽר
+
+"И пришли сыновья Гада и сыновья Рувима и сказали Моисею и Елеазару, священнику и князьям общества, говоря":
+
+Колена Рувимово и Гадово имели особое благословение в своих огромных стадах и отарах, и вот они пожелали остаться в Трансиордании (т. е. не переходить р. Иордан) из-за обилия там удобных пастбищ, в первую очередь, в Иазере и Галааде. Иазер, заселенный в то время (возможно, теперь это – Кербет Иазер), находился примерно в одиннадцати километрах на запад от Раббат Аммона, на большом южном плато Галаада (сравните 21:32). Сам Галаад находился севернее. Итак, вожди двух колен просили позволить им осесть в этих местах, исходя из своих интересов, и по той причине, что земля эта уже была покорена, ее можно было занять. Насколько известно, места, перечисленные в 32:3, все находились между р. Арнон на юге и р. Иавок на севере.
diff --git a/num/32/03.md b/num/32/03.md
new file mode 100644
index 00000000..ff876f68
--- /dev/null
+++ b/num/32/03.md
@@ -0,0 +1,3 @@
+# Атароф и Дивон, Иазер и Нимра, Есевон и Елеале, Севам, Нево и Веон
+
+Города восточного Заиорданья; из них – Дивон, Атароф и Нево упоминаются, между прочим, в надписи моавитского царя Меши.
diff --git a/num/32/04.md b/num/32/04.md
new file mode 100644
index 00000000..c2549312
--- /dev/null
+++ b/num/32/04.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Земля, которую Господь поразил перед обществом Израиля, — это земля, пригодная для скота, а у твоих рабов есть скот»
+
+הָאָ֗רֶץ אֲשֶׁ֨ר הִכָּ֤ה יְהוָה֙ לִפְנֵי֙ עֲדַ֣ת יִשְׂרָאֵ֔ל אֶ֥רֶץ מִקְנֶ֖ה הִ֑וא וְלַֽעֲבָדֶ֖יךָ מִקְנֶֽה
+
+"Земля, которую поразил (уничтожил) Господь перед обществом Израиля, земля для крупного рогатого скота. Есть у рабов твоих стада крупного рогатого скота". מִקְנה: стада (крупного рогатого скота).
+
+# Земля, которую Господь поразил перед обществом Израиля
+
+Альтернативный перевод: «земли, где Господь позволил нам победить живущих там людей».
+
+# У твоих рабов
+
+Люди из колена Рувима и Гада называют себя так, чтобы проявить уважение к очень авторитетному человеку.
diff --git a/num/32/05.md b/num/32/05.md
new file mode 100644
index 00000000..d994c97c
--- /dev/null
+++ b/num/32/05.md
@@ -0,0 +1,17 @@
+# И сказали: «Если мы нашли расположение в твоих глазах, отдай эту землю твоим рабам во владение, не переводи нас через Иордан»
+
+וַיֹּאמְר֗וּ אִם־מָצָ֤אנוּ חֵן֙ בְּעֵינֶ֔יךָ יֻתַּ֞ן אֶת־הָאָ֧רֶץ הַזֹּ֛את לַעֲבָדֶ֖יךָ לַאֲחֻזָּ֑ה אַל־תַּעֲבִרֵ֖נוּ אֶת־הַיַּרְדֵּֽן
+
+"И сказали: если мы нашли благоволение в глазах твоих, то дай землю эту рабам твоим во владение, чтобы нам не пересекать Иордан". אֲלחזּה: владение, собственность, имение, удел.
+
+# Если мы нашли расположение в твоих глазах
+
+Здесь «найти расположение» - это идиома, которая означает, что Моисей и лидеры были ими довольны или одобряли их действия. Здесь «глаза» являются метонимией зрения, а зрение - метафорой, представляющей оценку. Альтернативный перевод: «Если мы нашли у вас милость» или «Если вы довольны нами».
+
+# Отдай эту землю твоим рабам
+
+Альтернативный перевод: «дайте нам эту землю в вечное наследие».
+
+# Не переводи нас через Иордан
+
+Они хотели получить землю на восточной стороне реки Иордан вместо того, чтобы переходить на западную сторону и просить землю там. Альтернативный перевод: «позвольте нам не переходить Иордан, чтобы завладеть землей на той стороне».
diff --git a/num/32/06.md b/num/32/06.md
new file mode 100644
index 00000000..c75ab103
--- /dev/null
+++ b/num/32/06.md
@@ -0,0 +1,13 @@
+# Моисей сказал сыновьям Гада и Рувима: «Ваши братья пойдут на войну, а вы останетесь здесь?
+
+וַיֹּ֣אמֶר מֹשֶׁ֔ה לִבְנֵי־גָ֖ד וְלִבְנֵ֣י רְאוּבֵ֑ן הַאַֽחֵיכֶ֗ם יָבֹ֨אוּ֙ לַמִּלְחָמָ֔ה וְאַתֶּ֖ם תֵּ֥שְׁבוּ פֹֽה
+
+"И сказал Моисей сыновьям Гада и сыновьям Рувима: братья ваши идут на войну, а вы остаётесь здесь"?
+
+מִלְחָמָה: война, сражение, брань, битва, бой.
+
+# Ваши братья пойдут на войну, а вы останетесь здесь?
+
+Моисей задает этот вопрос с целью упрекнуть людей из колен Гада и Рувима. Альтернативный перевод: «Это будет неправильно, если вы поселитесь на этой земле, пока ваши братья будут воевать».
+
+Поначалу реакция Моисея на их просьбу была неблагоприятной, потому что он испугался, что нежелание Рувима и Гада перейти Иордан и изгнать с той земли хананеев подорвет моральный дух других племен, и те тоже захотят остаться там, где они теперь. Отцы ваши (т. е. предки), сказал он, поступили точно так же, послушались лазутчиков, и отвратили сердце сынов Израилевых от завоевания земли. И Господь воспылал гневом на них (стих 10), обрек смерти в пустыне все их поколение (сравните 14:1-35). Теперь, упрекал просителей Моисей, и вы хотите повторить грех ваших отцов, чтобы вновь навлечь Божий гнев на Израиля.
diff --git a/num/32/07.md b/num/32/07.md
new file mode 100644
index 00000000..1f5dc36e
--- /dev/null
+++ b/num/32/07.md
@@ -0,0 +1,17 @@
+# Для чего вы отворачиваете сердца сыновей Израиля от перехода в землю, которую даёт им Господь?
+
+וְלָ֣מָּה תְנוּאוּן אֶת־לֵ֖ב בְּנֵ֣י יִשְׂרָאֵ֑ל מֵֽעֲבֹר֙ אֶל־הָאָ֔רֶץ אֲשֶׁר־נָתַ֥ן לָהֶ֖ם יְהוָֽה
+
+"Почему вы отвращаете сердце ваше от сыновей Израиля, чтобы перейти в землю, которую дал вам Господь"?
+
+נוא: удерживать, отвращать.
+
+תְנוּאוּן אֶת־לֵ֖ב בְּנֵ֣י יִשְׂרָאֵ֑ל: почему вы отвращаете сердце от сыновей Израиля?
+
+# Почему вы отворачиваете сердца ... в землю, которую даёт им Господь?
+
+Моисей задает этот вопрос, чтобы переубедить людей из колен Гада и Рувима. Альтернативный перевод: «Не разочаровывайте ... в землю, которую дал им Господь» или «Ваш поступок расстроит ... в землю, которую дал им Господь».
+
+# Отворачиваете сердца сыновей Израиля от перехода
+
+Здесь слово «сердца» представляет собой самих людей и олицетворяет их эмоции. Альтернативный перевод: «не разочаровывайте народ Израиля» или «не удерживайте народ Израиля от перехода».
diff --git a/num/32/08.md b/num/32/08.md
new file mode 100644
index 00000000..a40f202c
--- /dev/null
+++ b/num/32/08.md
@@ -0,0 +1,7 @@
+# Так поступили ваши отцы, когда я посылал их из Кадес-Варни осмотреть землю
+
+כֹּ֥ה עָשׂ֖וּ אֲבֹתֵיכֶ֑ם בְּשָׁלְחִ֥י אֹתָ֛ם מִקָּדֵ֥שׁ בַּרְנֵ֖עַ לִרְאֹ֥ות אֶת־הָאָֽרֶץ
+
+"Так сделали отцы ваши, коггда посылал я их из Кадеш-Варни посмотреть (осмотреть) землю"?
+
+בְּשָׁלְחִי: когда я посылал.
diff --git a/num/32/09.md b/num/32/09.md
new file mode 100644
index 00000000..e734473a
--- /dev/null
+++ b/num/32/09.md
@@ -0,0 +1,19 @@
+# Они дошли до долины Есхол, видели землю и отвратили сердца сыновей Израиля, чтобы они не шли в землю, которую Господь даёт им
+
+וַֽיַּעֲל֞וּ עַד־נַ֣חַל אֶשְׁכֹּ֗ול וַיִּרְאוּ֙ אֶת־הָאָ֔רֶץ וַיָּנִ֕יאוּ אֶת־לֵ֖ב בְּנֵ֣י יִשְׂרָאֵ֑ל לְבִלְתִּי־בֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁר־נָתַ֥ן לָהֶ֖ם יְהוָֽה
+
+"И поднялись они до долины (реки) Эсхол, и видели землю, и отвратили сердца сыновей Израиля от того, чтобы входить в земдю, которую дал вам Господь".
+
+נחַל: русло (реки или потока); 2. речка, ручей, поток; 3. долина; 4. яма, шахта, колодезь. נוא: удерживать, отвращать.
+
+# Долины Есхол
+
+Это название места. Посмотрите, как вы перевели его в [Числа 13:23](../13/23.md).
+
+# И видели землю
+
+Это относится к тому, что видели посланные Моисеем в обетованной земле. Альтернативный перевод: «На той земле они увидели сильных людей и укрепленные города».
+
+# Отвратили сердца сыновей Израиля
+
+Здесь слово «сердца» представляет собой самих людей и относится к их эмоциям. Посмотрите, как вы перевели это в [Числа 32:7](../32/07.md). Альтернативный перевод: «разочаровали народ Израиля» и «отговорили народ Израиля».
diff --git a/num/32/10.md b/num/32/10.md
new file mode 100644
index 00000000..1ffe85a2
--- /dev/null
+++ b/num/32/10.md
@@ -0,0 +1,11 @@
+# И в тот день воспылал гнев Господа, и Он поклялся
+
+וַיִּֽחַר־אַ֥ף יְהוָ֖ה בַּיֹּ֣ום הַה֑וּא וַיִּשָּׁבַ֖ע לֵאמֹֽר
+
+"И возгорелся гнев Господа в день тот и поклялся Он, говоря":
+
+וַיִּֽחַר־אַ֥ף: и возгорелся гнев.
+
+# Воспылал гнев Господа
+
+О гневе Господа говорится как об огне горящем и пылающем. Альтернативный перевод: «Господь очень рассердился».
diff --git a/num/32/11.md b/num/32/11.md
new file mode 100644
index 00000000..539ae75a
--- /dev/null
+++ b/num/32/11.md
@@ -0,0 +1,15 @@
+# Эти люди, вышедшие из Египта, от двадцати лет и выше, не увидят землю, о которой Я клялся Аврааму, Исааку и Иакову, потому что они не повиновались Мне
+
+אִם־יִרְא֨וּ הָאֲנָשִׁ֜ים הָעֹלִ֣ים מִמִּצְרַ֗יִם מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה אֵ֚ת הָאֲדָמָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֛עְתִּי לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹ֑ב כִּ֥י לֹא־מִלְא֖וּ אַחֲרָֽי
+
+"Не увидят люди, вышедшие из Египта от сыновей 20 лет и выше, землю, о которой клялся Я Аврааму, Исааку и Иакову, потому что не исполнены (желания) следовать за мной".
+
+מלא: наполнять; 2. быть полным, исполняться, быть исполненным или наполненным.
+
+# Эти люди
+
+«Никто из этих людей». Эта фраза относится как к мужчинам, так и к женщинам.
+
+# От двадцати лет и выше
+
+«от 20 лет или старше».
diff --git a/num/32/12.md b/num/32/12.md
new file mode 100644
index 00000000..06619d61
--- /dev/null
+++ b/num/32/12.md
@@ -0,0 +1,7 @@
+# Кроме кенезеянина Халева, сына Иефоннии, и Иисуса, сына Навина, потому что они повиновались Господу
+
+בִּלְתִּ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ הַקְּנִזִּ֔י וִיהֹושֻׁ֖עַ בִּן־נ֑וּן כִּ֥י מִלְא֖וּ אַחֲרֵ֥י יְהוָֽה
+
+"Кроме Халева, сына Иефонии, кенезеянина, и Иошуа (Иисуса), сына навина, потому что исполнились следованием за Мной".
+
+בִּלְתִּ֞י כָּלֵ֤ב: кроме Халева.
diff --git a/num/32/13.md b/num/32/13.md
new file mode 100644
index 00000000..79d2bb99
--- /dev/null
+++ b/num/32/13.md
@@ -0,0 +1,23 @@
+# И воспылал гнев Господа на Израиль, и Он водил их по пустыне сорок лет, пока не скончался весь род, сделавший зло в глазах Господа
+
+וַיִּֽחַר־אַ֤ף יְהוָה֙ בְּיִשְׂרָאֵ֔ל וַיְנִעֵם֙ בַּמִּדְבָּ֔ר אַרְבָּעִ֖ים שָׁנָ֑ה עַד־תֹּם֙ כָּל־הַדֹּ֔ור הָעֹשֶׂ֥ה הָרַ֖ע בְּעֵינֵ֥י יְהוָֽה
+
+"И воспылал гнев Господа на Израиль и сделал их скитальцами по пустыне сорок лет, до того, пока не умерли все, кто сделал зло в глазах Господа".
+
+נוע: делать скитальцем, заставлять идти или скитаться. תמם: совершаться, заканчиваться, переводиться, истекать, истощаться.
+
+# И воспылал гнев Господа на Израиль
+
+О гневе Господа говорится как об огне, который начинает гореть и пылать. Это можно перефразировать в активной форме. Альтернативный перевод: «Господь очень рассердился на Израиль».
+
+# Сорок лет
+
+«40 лет».
+
+# Пока не скончался весь род
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «пока не уничтожил всё поколение» или «пока всё поколение не умерло».
+
+# Весь род, сделавший зло в глазах Господа
+
+Здесь «в глазах Господа» означает делать неугодное на виду, то есть там, где это видно. Альтернативный перевод: «который сделал зло Господу» или «который сделал зло в присутствии Господа».
diff --git a/num/32/14.md b/num/32/14.md
new file mode 100644
index 00000000..e939917a
--- /dev/null
+++ b/num/32/14.md
@@ -0,0 +1,13 @@
+# Теперь вместо ваших отцов восстали вы, потомки грешников, чтобы ещё усилить ярость гнева Господа на Израиль
+
+וְהִנֵּ֣ה קַמְתֶּ֗ם תַּ֚חַת אֲבֹ֣תֵיכֶ֔ם תַּרְבּ֖וּת אֲנָשִׁ֣ים חַטָּאִ֑ים לִסְפֹּ֣ות עֹ֗וד עַ֛ל חֲרֹ֥ון אַף־יְהוָ֖ה אֶל־יִשְׂרָאֵֽל
+
+"И вот, восстали вы вместо отцов ваших, порождение людей грешных, чтобы добавить к гибели от воспылавшего гнева Господа на Израиль".
+
+תַרְבוּת: отродье, порождение.
+
+ספה: гибнуть, погибать.
+
+# Теперь вместо ваших отцов восстали вы
+
+Потомки Рувима и Гада, ведущие себя так же, как их предки, стояли там же, где стояли они. Альтернативный перевод: «вы начинаете поступать так же, как ваши предки».
diff --git a/num/32/15.md b/num/32/15.md
new file mode 100644
index 00000000..53de2988
--- /dev/null
+++ b/num/32/15.md
@@ -0,0 +1,5 @@
+# Если вы отвернётесь от Него, то Он опять оставит этот народ в пустыне, и вы погубите их
+
+כִּ֤י תְשׁוּבֻן֙ מֵֽאַחֲרָ֔יו וְיָסַ֣ף עֹ֔וד לְהַנִּיחֹ֖ו בַּמִּדְבָּ֑ר וְשִֽׁחַתֶּ֖ם לְכָל־הָעָ֥ם הַזֶּֽה
+
+"Если отвернетесь (повернетесь) от следования за Ним снова, то Он тоже оставит в пустыне и уничтожит весь народ этот".
diff --git a/num/32/16.md b/num/32/16.md
new file mode 100644
index 00000000..60661110
--- /dev/null
+++ b/num/32/16.md
@@ -0,0 +1,11 @@
+# Они подошли к нему и сказали: «Мы построим здесь загоны для нашего скота и города для наших детей
+
+וַיִּגְּשׁ֤וּ אֵלָיו֙ וַ֣יֹּאמְר֔וּ גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ׃
+
+"И подошли к нему (Моисею) ближе и сказали: загоны для скота мы построим и города для малых детей наших".
+
+גְּדֵרָה: стена, ограда; 2. загон, двор (для животных).
+
+לְטַפֵּֽנוּ: для малых детей.
+
+На это Рувим и Гад ответили, что не было у них намерения уклоняться от ответственности за завоевание земель по ту сторону Иордана. Они лишь хотели бы построить здесь загоны для своего скота и укрепленные города для защиты своих жен и детей, сами же пойдут, вместе с братьями своими, на завоевание Ханаана (стихи 16-19).
diff --git a/num/32/17.md b/num/32/17.md
new file mode 100644
index 00000000..0f6b3e42
--- /dev/null
+++ b/num/32/17.md
@@ -0,0 +1,13 @@
+# Сами же первыми вооружимся и пойдём перед сыновьями Израиля, пока не приведём их в их места. А наши дети пусть останутся в укреплённых городах в безопасности от жителей этой земли
+
+אֲנַ֜חְנוּ נֵחָלֵ֣ץ חֻשִׁ֗ים לִפְנֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֛ד אֲשֶׁ֥ר אִם־הֲבִֽיאֹנֻ֖ם אֶל־מְקֹומָ֑ם וְיָשַׁ֤ב טַפֵּ֨נוּ֙ בְּעָרֵ֣י הַמִּבְצָ֔ר מִפְּנֵ֖י יֹשְׁבֵ֥י הָאָֽרֶץ
+
+"Мы же вооружимся и будем готовы идти перед лицом сыновей Израиля, пока войдут они в место их. А наши дети пусть живут в городах укрепленных перед лицом жителей земли".
+
+חלץ: вооружаться, готовиться (к сражению).
+
+מִבְצָר: укрепление, крепость, твердыня.
+
+# В укреплённых городах
+
+То есть: «в защищённых городах», с крепостными стенами и бойницами для отражения атаки.
diff --git a/num/32/18.md b/num/32/18.md
new file mode 100644
index 00000000..ec0d422e
--- /dev/null
+++ b/num/32/18.md
@@ -0,0 +1,11 @@
+# Не вернёмся в наши дома, пока не вступят сыновья Израиля каждый в своё владение
+
+לֹ֥א נָשׁ֖וּב אֶל־בָּתֵּ֑ינוּ עַ֗ד הִתְנַחֵל֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַחֲלָתֹֽו
+
+"Не возвратимся в дома наши, пока вступят во владение сыновья Израиля каждый во владение его".
+
+אִ֖ישׁ נַחֲלָתֹֽו: каждый во владение его.
+
+# Вступят ... в своё владение
+
+О земле, которую люди должны были получить в постоянное владение, говорится как о наследстве. Альтернативный перевод: «завладеют своей частью земли».
diff --git a/num/32/19.md b/num/32/19.md
new file mode 100644
index 00000000..7973ac60
--- /dev/null
+++ b/num/32/19.md
@@ -0,0 +1,7 @@
+# Потому что мы не возьмём с ними владения по ту сторону Иордана и далее, если нам достанется владение с восточной стороны Иордана
+
+כִּ֣י לֹ֤א נִנְחַל֙ אִתָּ֔ם מֵעֵ֥בֶר לַיַּרְדֵּ֖ן וָהָ֑לְאָה כִּ֣י בָ֤אָה נַחֲלָתֵ֨נוּ֙ אֵלֵ֔ינוּ מֵעֵ֥בֶר הַיַּרְדֵּ֖ן מִזְרָֽחָה
+
+"Потому что не возьмем мы владение за Иорданом и далее, потому что будет это их владением, за Иорданом, с восточной стороны".
+
+מִזְרָח: восход (солнца), восток, восточная сторона.
diff --git a/num/32/20.md b/num/32/20.md
new file mode 100644
index 00000000..7d17321f
--- /dev/null
+++ b/num/32/20.md
@@ -0,0 +1,15 @@
+# Моисей сказал им: «Если вы так сделаете и вооружёнными пойдёте на войну перед Господом
+
+וַיֹּ֤אמֶר אֲלֵיהֶם֙ מֹשֶׁ֔ה אִֽם־תַּעֲשׂ֖וּן אֶת־הַדָּבָ֣ר הַזֶּ֑ה אִם־תֵּחָ֥לְצ֛וּ לִפְנֵ֥י יְהוָ֖ה לַמִּלְחָמָֽה
+
+"И сказал им Моисей: если сделаете это дело, и вооруженными пойдете перед лицом Господа на войну"...
+
+# Если вы ... вооружёнными пойдёте
+
+«Если вы возьмёте своё оружие и пойдет с нами на войну».
+
+# Перед Господом
+
+Это означает, что они пойдут с Господом, а Господь пойдет с ними в бой и даст им возможность победить врага и захватить их землю. Альтернативный перевод: «в присутствии Господа» или «с Господом».
+
+На этот план Моисей согласился и сказал, что если они действительно сделают так, как обещают, то могут оставить земли на восток от Иордана себе в надел (стихи 20-22). Но если они нарушат свое обещание, то согрешат против Господа, и за грех свой будут наказаны. И вновь подтвердили сыны Гадовы и Рувимовы данное ими обещание (стихи 25-27; сравните стих 16:19,31-32). Тогда Моисей в общих чертах пересказал их просьбу и предложение Елеазару и Иисусу…
diff --git a/num/32/21.md b/num/32/21.md
new file mode 100644
index 00000000..80aaf2c8
--- /dev/null
+++ b/num/32/21.md
@@ -0,0 +1,11 @@
+# И каждый из вас вооружённым пойдёт за Иордан перед Господом, пока Он не истребит перед Собой Своих врагов
+
+וְעָבַ֨ר לָכֶ֧ם כָּל־חָל֛וּץ אֶת־הַיַּרְדֵּ֖ן לִפְנֵ֣י יְהוָ֑ה עַ֧ד הֹורִישֹׁ֛ו אֶת־אֹיְבָ֖יו מִפָּנָֽיו׃
+
+"И переправитесь вы все вооруженные за Иордан пред лицом Господа, пока не прогоним врагов от лица Его".
+
+ירש: овладевать, получать во владение, наследовать; 2. прогонять, изгонять, лишать владения.
+
+# Пока Он не истребит перед Собой Своих врагов
+
+То есть: «пока Господь не выгонит Своих врагов из Его присутствия». Все местоимения здесь относятся к Господу. О Господе, позволяющем израильтянам победить своих врагов, говорится так, как будто Господь сам сражается в этих битвах. Альтернативный перевод: «до тех пор, пока Господь не позволит вашим солдатам победить врага и изгнать их из Его присутствия».
diff --git a/num/32/22.md b/num/32/22.md
new file mode 100644
index 00000000..35c68f06
--- /dev/null
+++ b/num/32/22.md
@@ -0,0 +1,19 @@
+# И будет покорена земля перед Господом, то после вернитесь и будете невиновны перед Господом и перед Израилем, и будет эта земля вам во владение перед Господом
+
+נִכְבְּשָׁ֨ה הָאָ֜רֶץ לִפְנֵ֤י יְהוָה֙ וְאַחַ֣ר תָּשֻׁ֔בוּ וִהְיִיתֶ֧ם נְקִיִּ֛ים מֵיְהוָ֖ה וּמִיִּשְׂרָאֵ֑ל וְ֠הָיְתָה הָאָ֨רֶץ הַזֹּ֥את לָכֶ֛ם לַאֲחֻזָּ֖ה לִפְנֵ֥י יְהוָֽה
+
+"И будет покорена земля перед Господом, после этого вернитесь и будете невиновны для Господа и для Израиля. И будет земля эта вам во владение перед Господом".
+
+כבש: покорять, порабощать, подчинять.
+
+# И будет покорена земля перед Господом
+
+Здесь слово «земля» относится к людям, которые там живут.  Альтернативный перевод: «в Его присутствии израильтяне покорят людей, которые живут на той земле».
+
+# А после вернитесь
+
+Подразумевается, что они вернутся на восточную сторону Иордана. Альтернативный перевод: «Вы можете вернуться на эту землю с восточной стороны Иордана».
+
+# И будете невиновны перед Господом и перед Израилем
+
+Возможные значения: 1) «Вы выполните свои обязательства перед Господом и Израилем» или 2) «Не будет ничего такого, в чём Господь или народ Израиля смогут упрекнуть вас».
diff --git a/num/32/23.md b/num/32/23.md
new file mode 100644
index 00000000..e24b4b05
--- /dev/null
+++ b/num/32/23.md
@@ -0,0 +1,15 @@
+# А если не сделаете так, то согрешите перед Господом и понесёте наказание за ваш грех, которое постигнет вас
+
+וְאִם־לֹ֤א תַעֲשׂוּן֙ כֵּ֔ן הִנֵּ֥ה חֲטָאתֶ֖ם לַיהוָ֑ה וּדְעוּ֙ חַטַּאתְכֶ֔ם אֲשֶׁ֥ר תִּמְצָ֖א אֶתְכֶֽם
+
+"А если не сделаете так, то вот, согрешите вы перед Господом, и познаете грех ваш, который постигнет вас".
+
+ידע: знать, узнавать, познавать.
+
+# Понесёте наказание за ваш грех, которое постигнет вас
+
+Моисей говорит о наказании, как будто это человек, который обвиняет виновного. Это означает, что люди не смогут избежать наказания, которого заслуживает их грех.
+
+Альтернативный перевод: «Знайте точно, что Господь накажет вас за ваш грех».
+
+Моисей сказал, что если они перейдут через Иордан, чтобы помочь своим братьям, то могут оставить Галаад себе во владение; в противном же случае они должны получить свои наделы в Ханаане, наравне с другими (стихи 28-30). И опять сыны Рувимовы и Гадовы обязались поступить так, как обещали (стихи 31-32; сравните стихи 16-19, 25-27).
diff --git a/num/32/24.md b/num/32/24.md
new file mode 100644
index 00000000..1d705bd5
--- /dev/null
+++ b/num/32/24.md
@@ -0,0 +1,7 @@
+# Стройте себе города для ваших детей и загоны для ваших овец и делайте, что сказано вами»
+
+בְּנֽוּ־לָכֶ֤ם עָרִים֙ לְטַפְּכֶ֔ם וּגְדֵרֹ֖ת לְצֹנַאֲכֶ֑ם וְהַיֹּצֵ֥א מִפִּיכֶ֖ם תַּעֲשֽׂוּ
+
+"Стройте себе города для детей малых и загоны для скота вашего, делайте то, что вышло из уст ваших".
+
+וְהַיֹּצֵ֥א מִפִּיכֶ֖ם תַּעֲשֽׂוּ: И что вышло из уст ваших, делайте
diff --git a/num/32/25.md b/num/32/25.md
new file mode 100644
index 00000000..1ed9727c
--- /dev/null
+++ b/num/32/25.md
@@ -0,0 +1,11 @@
+# Сыновья Гада и Рувима сказали Моисею: «Твои рабы сделают, как приказывает наш господин
+
+וַיֹּ֤אמֶר בְּנֵי־גָד֙ וּבְנֵ֣י רְאוּבֵ֔ן אֶל־מֹשֶׁ֖ה לֵאמֹ֑ר עֲבָדֶ֣יךָ יַעֲשׂ֔וּ כַּאֲשֶׁ֥ר אֲדֹנִ֖י מְצַוֶּֽה׃
+
+"И сказали сыновья Гада и сыновья Рувима Моисею, говоря: рабы твои сделают как повелевает господин".
+
+צוה: приказывать, повелевать, заповедовать. получить приказ, повеление или заповедь.
+
+# Твои рабы
+
+Люди Гада и Рувима называют себя «твои рабы». Это вежливый способ говорить с человеком, обладающим большим авторитетом.
diff --git a/num/32/26.md b/num/32/26.md
new file mode 100644
index 00000000..c7fa24ad
--- /dev/null
+++ b/num/32/26.md
@@ -0,0 +1,5 @@
+# Наши дети, жёны, стада и весь скот останутся тут, в городах Галаада
+
+טַפֵּ֣נוּ נָשֵׁ֔ינוּ מִקְנֵ֖נוּ וְכָל־בְּהֶמְתֵּ֑נוּ יִֽהְיוּ־שָׁ֖ם בְּעָרֵ֥י הַגִּלְעָֽד׃
+
+"Малые дети наши и жены наши и скот и все животные наши будут здесь, в городах Галаада".
diff --git a/num/32/27.md b/num/32/27.md
new file mode 100644
index 00000000..5ef800e0
--- /dev/null
+++ b/num/32/27.md
@@ -0,0 +1,11 @@
+# А все твои рабы, вооружившись как воины, пойдут перед Господом на войну, как говорит наш господин
+
+וַעֲבָדֶ֨יךָ יַֽעַבְר֜וּ כָּל־חֲל֥וּץ צָבָ֛א לִפְנֵ֥י יְהוָ֖ה לַמִּלְחָמָ֑ה כַּאֲשֶׁ֥ר אֲדֹנִ֖י דֹּבֵֽר׃
+
+"А рабы твои переправятся в все вооруженные войском перед лицом Господа для войны как господин сказал".
+
+עבר: переправляться на другой берег, проходить (мимо), переходить, пересекать, преступать.
+
+# Твои рабы, вооружившись как воины
+
+То есть: «все будут с оружием, готовые к войне».
diff --git a/num/32/28.md b/num/32/28.md
new file mode 100644
index 00000000..692918d8
--- /dev/null
+++ b/num/32/28.md
@@ -0,0 +1,5 @@
+# Моисей дал о них приказ священнику Елеазару, Иисусу, сыну Навина, начальникам племён сыновей Израиля
+
+יְצַ֤ו לָהֶם֙ מֹשֶׁ֔ה אֵ֚ת אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְאֵ֖ת יְהֹושֻׁ֣עַ בִּן־נ֑וּן וְאֶת־רָאשֵׁ֛י אֲבֹ֥ות הַמַּטֹּ֖ות לִבְנֵ֥י יִשְׂרָאֵֽל
+
+"И повелел о них Моисей Елеазару, священнику, и Иисусу, сыну Навина, и главам, отцам колен сыновей Израиля".
diff --git a/num/32/29.md b/num/32/29.md
new file mode 100644
index 00000000..cd6927cf
--- /dev/null
+++ b/num/32/29.md
@@ -0,0 +1,9 @@
+# Вооружившись на войну
+
+То есть: «будут с оружием, готовые к сражению».
+
+# Будет покорена перед вами земля
+
+Здесь слово «земля» относится к людям, которые там живут. Это можно перефразировать в активной форме. Альтернативный перевод: «Господь подчинит вам людей, живущих на этой земле» или «они помогут вам покорить людей, живущих на этой земле».
+
+И сказал им: «Если сыновья Гада и Рувима, вооружившись на войну перед Господом, перейдут с вами за Иордан, и будет покорена перед вами земля, то отдайте им во владение землю Галаад Парафраз предыдущих стихов.
diff --git a/num/32/30.md b/num/32/30.md
new file mode 100644
index 00000000..9da3a02c
--- /dev/null
+++ b/num/32/30.md
@@ -0,0 +1,3 @@
+# Если они не пойдут с вами вооружёнными, то получат вместе с вами владение в ханаанской земле
+
+Парафраз предыдущих стихов.
diff --git a/num/32/31.md b/num/32/31.md
new file mode 100644
index 00000000..7be7efd3
--- /dev/null
+++ b/num/32/31.md
@@ -0,0 +1,3 @@
+# Сыновья Гада и Рувима отвечали: «Как сказал Господь твоим рабам, так и сделаем
+
+Парафраз стиха 25.
diff --git a/num/32/32.md b/num/32/32.md
new file mode 100644
index 00000000..bd015b80
--- /dev/null
+++ b/num/32/32.md
@@ -0,0 +1,3 @@
+# Мы пойдём вооружёнными перед Господом в ханаанскую землю, а доля нашего владения пусть будет с этой стороны Иордана
+
+Парафраз стихов 16-19.
diff --git a/num/32/33.md b/num/32/33.md
new file mode 100644
index 00000000..6205f683
--- /dev/null
+++ b/num/32/33.md
@@ -0,0 +1,7 @@
+# Моисей отдал сыновьям Гада, Рувима и половине колена Манассии, сына Иосифа, царство аморрейского царя Сигона и царство васанского царя Ога, землю с её городами и окрестностями — городами, расположенными вокруг
+
+וַיִּתֵּ֣ן לָהֶ֣ם׀ מֹשֶׁ֡ה לִבְנֵי־גָד֩ וְלִבְנֵ֨י רְאוּבֵ֜ן וְלַחֲצִ֣י׀ שֵׁ֣בֶט׀ מְנַשֶּׁ֣ה בֶן־יֹוסֵ֗ף אֶת־מַמְלֶ֨כֶת֙ סִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י וְאֶת־מַמְלֶ֔כֶת עֹ֖וג מֶ֣לֶךְ הַבָּשָׁ֑ן הָאָ֗רֶץ לְעָרֶ֨יהָ֙ בִּגְבֻלֹ֔ת עָרֵ֥י הָאָ֖רֶץ סָבִֽיב
+
+"И отдало им Моисей, сыновьям Гада и сыновьям Рувима и половине колена Манассии, сына Иосифа, царство Сигона, царя амморейского, и царство Ога, царя Васанского. Землю с городами и окрестностями городом, и землю вокруг".
+
+גְּבוּלָה: граница, предел, межа; 2. территория, окрестность.
diff --git a/num/32/34.md b/num/32/34.md
new file mode 100644
index 00000000..f2ed575e
--- /dev/null
+++ b/num/32/34.md
@@ -0,0 +1,5 @@
+# Сыновья Гада построили Дивон, Атароф, Ароер
+
+Моисей отвел Рувиму, Гаду и половине колена Манассии (о последних здесь, в Числах, впервые упоминается как об оставшихся в Трансиордании) те территории, которыми владели аморрейские цари Сигон и Ог (сравните 21:21-35).
+
+Сигон управлял южной частью этой территории (Галаадом), а Ог – северной (Васаном). Захватив эти земли, сыны Гадовы вновь отстроили города в южном Галааде, начиная с Ароера на р. Арнон на юге, до Иогбеги, в шестнадцати километрах на северо-запад от Раббат-Аммона на севере: города сынов Рувимовых, были возведены в основном на запад и юго-запад от Иордана и Мертвого моря – начиная с Есевона. Таким образом, территория Рувима была как бы включена в наделы Гадовы, примерно в их западно-центральной части.
diff --git a/num/32/35.md b/num/32/35.md
new file mode 100644
index 00000000..84468d5a
--- /dev/null
+++ b/num/32/35.md
@@ -0,0 +1,3 @@
+# Атароф-Шофан, Иазер, Иогбегу
+
+Это названия городов.
diff --git a/num/32/36.md b/num/32/36.md
new file mode 100644
index 00000000..07109986
--- /dev/null
+++ b/num/32/36.md
@@ -0,0 +1,3 @@
+# Беф-Нимру, Беф-Гаран
+
+Это названия городов.
diff --git a/num/32/37.md b/num/32/37.md
new file mode 100644
index 00000000..dfb8d167
--- /dev/null
+++ b/num/32/37.md
@@ -0,0 +1,3 @@
+# Есевон, Елеале, Кириафаим
+
+Это названия городов.
diff --git a/num/32/38.md b/num/32/38.md
new file mode 100644
index 00000000..5788f919
--- /dev/null
+++ b/num/32/38.md
@@ -0,0 +1,3 @@
+# Нево с Ваал-Меоном, названия которых изменены, и Сивму. И дали названия городам, которые они построили
+
+«Построили», вернее – восстановили, так как большинство из этих городов существовало ранее прибытия сюда евреев.
diff --git a/num/32/39.md b/num/32/39.md
new file mode 100644
index 00000000..6bea877b
--- /dev/null
+++ b/num/32/39.md
@@ -0,0 +1,5 @@
+# Сыновья Махира, сына Манассии, пошли в Галаад, взяли его и выгнали аморреев, которые были в нём
+
+Упоминаемая здесь половина племени Манассиина состояла из кланов Махира и Галаада (сравните с 26:29). На их территории, простиравшейся на север от наделов Гада и Рувима, располагался ряд поселений, названных селениями Иаировыми, по имени одного из потомков Манассии (сравните Втор. 3:13-15).
+
+Другой его потомок, Новах, овладел Кенафом и его окрестностями и назвал эти места своим именем: Новах, Кенаф находился в Васане, примерно в девяносто шести километрах на восток от Киннеретского моря (Геннисаретского озера).
diff --git a/num/32/40.md b/num/32/40.md
new file mode 100644
index 00000000..6d682061
--- /dev/null
+++ b/num/32/40.md
@@ -0,0 +1,5 @@
+# Моисей отдал Галаад Махиру, сыну Манассии, и он поселился в нём
+
+וַיִּתֵּ֤ן מֹשֶׁה֙ אֶת־הַגִּלְעָ֔ד לְמָכִ֖יר בֶּן־מְנַשֶּׁ֑ה וַיֵּ֖שֶׁב בָּֽהּ
+
+"И отдал Моисей Галаад Махиру, сыну Манассии, и поселился в нем".
diff --git a/num/32/41.md b/num/32/41.md
new file mode 100644
index 00000000..9fd8766d
--- /dev/null
+++ b/num/32/41.md
@@ -0,0 +1,7 @@
+# Иаир, сын Манассии, пошёл, взял их селения и назвал их «Селения Иаира»
+
+וְיָאִ֤יר בֶּן־מְנַשֶּׁה֙ הָלַ֔ךְ וַיִּלְכֹּ֖ד אֶת־חַוֹּתֵיהֶ֑ם וַיִּקְרָ֥א אֶתְהֶ֖ן חַוֹּ֥ת יָאִֽיר׃
+
+"Иаир, сын Манассии, пошел и взял палаточные городки (селения, шатры) и нарек им имя "Шатры Иаира".
+
+חַוּה: палаточное селение, палаточный лагерь.
diff --git a/num/32/42.md b/num/32/42.md
new file mode 100644
index 00000000..076b3cf5
--- /dev/null
+++ b/num/32/42.md
@@ -0,0 +1,7 @@
+# Новах пошёл и взял Кенаф с его окрестными городами и назвал его своим именем: «Новах»
+
+וְנֹ֣בַח הָלַ֔ךְ וַיִּלְכֹּ֥ד אֶת־קְנָ֖ת וְאֶת־בְּנֹתֶ֑יהָ וַיִּקְרָ֧א לָ֦ה נֹ֖בַח בִּשְׁמֹֽו
+
+"И Новах пошел и взял Кенат (Кенаф), и дочерей его, и нарек "Новах" имя ему".
+
+בְּנֹתֶיהָ: дочерей его.
diff --git a/num/32/intro.md b/num/32/intro.md
new file mode 100644
index 00000000..000adf6f
--- /dev/null
+++ b/num/32/intro.md
@@ -0,0 +1,19 @@
+# Книга Числа
+
+# Глава 32
+
+# Общее примечание
+
+## Структура и формат
+
+### Поселение колена Рувима, Гада и полуколена Манассии в завоеванных пределах Сигона аморрейского и Ога васанского.
+
+### Наследие Рувима и Гада
+
+Рувим и Гад получили завоеванную Израилем землю, расположенную восточнее реки Иордан. Эта земля имела хорошие пастбища и подходила этим коленам, потому что у них было много овец, коз и крупного рогатого скота. Они ещё не вошли в Землю Обетованную, и для них было бы грехом не сражаться с остальным Израилем. Поэтому они пообещали войти в землю, чтобы сражаться вместе с другими коленами, а по окончании вернуться на свою землю.
+
+## Ссылки:
+
+  * **[Числа 32:1 Примечание](./01.md)**
+
+**[](../33/intro.md)**
diff --git a/num/33/01.md b/num/33/01.md
new file mode 100644
index 00000000..d2a5fb19
--- /dev/null
+++ b/num/33/01.md
@@ -0,0 +1,15 @@
+# Общие замечания:
+
+В настоящей главе перечислены 42 стана, что, конечно, далеко не соответствует количеству всех остановок, имевших себе место за долгий период сорокалетнего пустынного странствования евреев. Возможно предположить, что отмечены лишь пункты продолжительных остановок, со сбором и постановкой скинии, притом остановок, оставивших какой-нибудь след в жизни и религиозном сознании странствовавших. Сделать точное географическое определение тех 42 станов, которые отмечаются в Чис. 33, невозможно за недостатком необходимых для того данных. Возможно отметить лишь главное направление движения евреев из Раамсеса до Иордана.
+
+# Вот лагеря сыновей Израиля, которые вышли из египетской земли по своим войскам под начальством Моисея и Аарона.
+
+אֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֥ר יָצְא֛וּ מֵאֶ֥רֶץ מִצְרַ֖יִם לְצִבְאֹתָ֑ם בְּיַד־מֹשֶׁ֖ה וְאַהֲרֹֽן׃
+
+"Это снятие лагеря сыновей Израиля, которые вышли из земли Египта по ополчениям (войскам) своим в руке Моисея и Аарона."
+
+מַסַע: отшествие, снятие (лагеря).
+
+# По своим войскам
+
+«По своим военным подразделениям». Это означает, что у каждого колена были свои вооруженные люди, которые защищали их. Посмотрите, как вы перевели слово «войска» в [Числа 1:3](../01/03.md).
diff --git a/num/33/02.md b/num/33/02.md
new file mode 100644
index 00000000..79119c05
--- /dev/null
+++ b/num/33/02.md
@@ -0,0 +1,19 @@
+# Моисей по велению Господа, записал передвижения лагерей. Вот передвижения их лагерей
+
+וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־מֹוצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמֹוצָאֵיהֶֽם׃
+
+"И записал Моисей выход их по снятию лагеря, по слову Господа, и это снятие лагеря по выходу."
+
+כתב: писать, записывать, описывать.
+
+מוֹצָא: выход, выхождение.
+
+Другими словами: не представляется возможным установить, действительно ли приводимый тут список мест является исчерпывающим, или содержит упоминание только о местах особо важных. Кроме того, местонахождение большинства названных пунктов нельзя сегодня установить, как нельзя соотнести эти места и названия с современными.
+
+# По велению Господа
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «как повелел Господь».
+
+# Передвижения лагерей
+
+«Передвижения из одного места в другое».
diff --git a/num/33/03.md b/num/33/03.md
new file mode 100644
index 00000000..182c2385
--- /dev/null
+++ b/num/33/03.md
@@ -0,0 +1,17 @@
+# Из Раамсеса они отправились в пятнадцатый день первого месяца. На следующий день после Пасхи под высокой рукой сыновья Израиля вышли на глазах у всех египтян.
+
+וַיִּסְע֤וּ מֵֽרַעְמְסֵס֙ בַּחֹ֣דֶשׁ הָרִאשֹׁ֔ון בַּחֲמִשָּׁ֥ה עָשָׂ֛ר יֹ֖ום לַחֹ֣דֶשׁ הָרִאשֹׁ֑ון מִֽמָּחֳרַ֣ת הַפֶּ֗סַח יָצְא֤וּ בְנֵֽי־יִשְׂרָאֵל֙ בְּיָ֣ד רָמָ֔ה לְעֵינֵ֖י כָּל־מִצְרָֽיִם׃
+
+"И отправились они из Раамсеса в месяц первый в пятнадцатый день месяца первого; на другой день Пасхи вышли сыновья Израиля под рукой высокой в глазах всего Египта."
+
+נסע: отправляться, двигаться, снимать (лагерь).
+
+Итак, евреи вышли из Раамсеса (может быть, более позднее название этого места – Танис, город гиксосов, Исх. 1:11; 12:37), расположенного в египетской Дельте.
+
+# В пятнадцатый день первого месяца
+
+Это первый месяц еврейского календаря. Пятнадцатый день близок к началу апреля по западным календарям.
+
+# Сыновья Израиля вышли на глазах у всех египтян
+
+«Израильтяне ушли на виду у египтян».
diff --git a/num/33/04.md b/num/33/04.md
new file mode 100644
index 00000000..607acd62
--- /dev/null
+++ b/num/33/04.md
@@ -0,0 +1,19 @@
+# В это время египтяне хоронили всех своих первенцев, которых поразил Господь, Он и над их богами совершил Свой суд.
+
+וּמִצְרַ֣יִם מְקַבְּרִ֗ים אֵת֩ אֲשֶׁ֨ר הִכָּ֧ה יְהוָ֛ה בָּהֶ֖ם כָּל־בְּכֹ֑ור וּבֵאלֹ֣הֵיהֶ֔ם עָשָׂ֥ה יְהוָ֖ה שְׁפָטִֽים׃
+
+"И египтяне хоронили, которых поразил Господь, всех первенцев своих, и над богами их совершил Господь суд."
+
+קבר: хоронить, погребать.
+
+נכה: поражать, ранить; убивать.
+
+Упоминание последней из десяти казней и то, что происходило непосредственно после десятой.
+
+# Своих первенцев
+
+Это относится к перворождённым сыновьям. Альтернативный перевод: «своих первородных сыновей».
+
+# Он и над их богами совершил Свой суд
+
+Здесь говорится о Господе, доказывающем Свое могущество по сравнению со всеми ложными богами, которым поклонялись египтяне, так, как будто Господь Сам лично наказал этих лжебогов.
diff --git a/num/33/05.md b/num/33/05.md
new file mode 100644
index 00000000..9d4cc0cd
--- /dev/null
+++ b/num/33/05.md
@@ -0,0 +1,9 @@
+# Так отправились сыновья Израиля из Раамсеса и расположились лагерем в Сокхофе.
+
+וַיִּסְע֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל מֵרַעְמְסֵ֑ס וַֽיַּחֲנ֖וּ בְּסֻכֹּֽת׃
+
+"И отправились сыновья Израиля из Раамсеса и расположились лагерем (станом) в Сокхофе."
+
+נסע: отправляться, двигаться, снимать (лагерь).
+
+Это случилось на следующий день после первой Пасхи (15 Нисана). Свою первую остановку израильтяне сделали в Сокхофе (возможно, современный Тел-эль Маскутаф, примерно в шестидесяти четырех километрах на юго-восток от Раамсеса).
diff --git a/num/33/06.md b/num/33/06.md
new file mode 100644
index 00000000..0f8636e2
--- /dev/null
+++ b/num/33/06.md
@@ -0,0 +1,7 @@
+# Отправились из Сокхофа и расположились лагерем в Ефаме, что на краю пустыни.
+
+וַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּחֲנ֣וּ בְאֵתָ֔ם אֲשֶׁ֖ר בִּקְצֵ֥ה הַמִּדְבָּֽר׃
+
+"И отправились они из Сокхофа и расположись они лагерем (станом) в Ефиме, что на краю пустыни."
+
+Затем они пришли в Ефам… на краю пустыни (сравните Исх. 13:20).
diff --git a/num/33/07.md b/num/33/07.md
new file mode 100644
index 00000000..61da1b0d
--- /dev/null
+++ b/num/33/07.md
@@ -0,0 +1,9 @@
+# Отправились из Ефама и повернули к Пи-Гахирофу, что перед Ваал-Цефоном и расположились лагерем перед Мигдолом.
+
+וַיִּסְעוּ֙ מֵֽאֵתָ֔ם וַיָּ֨שָׁב֙ עַל־פִּ֣י הַחִירֹ֔ת אֲשֶׁ֥ר עַל־פְּנֵ֖י בַּ֣עַל צְפֹ֑ון וַֽיַּחֲנ֖וּ לִפְנֵ֥י מִגְדֹּֽל׃
+
+"И отправились они из Ефама и повернули к Пи-Гахирофу, что перед Ваал-Цефоном и расположились они лагерем (станом) перед Мигдолом."
+
+שוב: возвращаться, поворачивать назад, обращаться.
+
+После чего опять повернули к северу, к Пи-Гахирофу, восточнее Ваал-Цефона, и сделали остановку у Мигдола (что значит «башня»).
diff --git a/num/33/08.md b/num/33/08.md
new file mode 100644
index 00000000..4c08c2c3
--- /dev/null
+++ b/num/33/08.md
@@ -0,0 +1,15 @@
+# Отправившись от Гахирофа, перешли через море в пустыню, шли три дня пути по пустыне Ефам и расположились лагерем в Мерре.
+
+וַיִּסְעוּ֙ מִפְּנֵ֣י הַֽחִירֹ֔ת וַיַּֽעַבְר֥וּ בְתֹוךְ־הַיָּ֖ם הַמִּדְבָּ֑רָה וַיֵּ֨לְכ֜וּ דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בְּמִדְבַּ֣ר אֵתָ֔ם וַֽיַּחֲנ֖וּ בְּמָרָֽה׃
+
+"И отправились они от Гахирова, и перешли посреди моря в пустыню, и шли они дорогой (путем) три дня в пустыне Ефам, и расположились они лагерем (станом) в Мерре."
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+תָוךְ: (по)среди, между, внутри.
+
+Очевидно, они внезапно повернули на восток или юго-восток, перейдя по пути один из заливов Камышового или Тростникового моря (в русском тексте – Чермное море; ошибочно его называют Красным морем; толкование на Исх. 14:2; сравните с Исх. 15:22). Три дня спустя они расположились станом в Мерре, в пустыне Ефам (или Сур, Исх. 15:22). Точное местонахождение Мерры установить не удалось.
+
+# Перешли через море
+
+Это относится к моменту, когда Господь раздвинул Красное море, чтобы израильтяне могли убежать от египетской армии.
diff --git a/num/33/09.md b/num/33/09.md
new file mode 100644
index 00000000..fe5c98ee
--- /dev/null
+++ b/num/33/09.md
@@ -0,0 +1,9 @@
+# Отправились из Мерры и пришли в Елим. В Елиме было двенадцать источников воды и семьдесят финиковых деревьев. Там они расположились лагерем.
+
+וַיִּסְעוּ֙ מִמָּרָ֔ה וַיָּבֹ֖אוּ אֵילִ֑מָה וּ֠בְאֵילִם שְׁתֵּ֣ים עֶשְׂרֵ֞ה עֵינֹ֥ת מַ֛יִם וְשִׁבְעִ֥ים תְּמָרִ֖ים וַיַּחֲנוּ־שָֽׁם׃
+
+"И отправились они из Мерры и пришли они в Елим; и в Елиме 12 источников (родников) воды и семьдесят финиковых пальм, и расположились они лагерем (станом) там."
+
+תָמָר: финиковая пальма.
+
+Из Мерры они пришли в Елим (сравните Исх. 15:27), не известное нам место, откуда направились к берегу Чермного моря и расположились там станом.
diff --git a/num/33/10.md b/num/33/10.md
new file mode 100644
index 00000000..4ea17f63
--- /dev/null
+++ b/num/33/10.md
@@ -0,0 +1,5 @@
+# Отправились из Елима и расположились лагерем у Красного моря.
+
+סוּף: Чермное море.
+
+От Елима они пришли к Красному морю. Это явно не то же Красное море, которое мы знаем сегодня, так как оно находится совсем в стороне от их пути.
diff --git a/num/33/11.md b/num/33/11.md
new file mode 100644
index 00000000..7d4d4c9a
--- /dev/null
+++ b/num/33/11.md
@@ -0,0 +1,3 @@
+# Отправились от Красного моря и расположились лагерем в пустыне Син.
+
+Затем путь их лежал в пустыню Син, в центральной части Синайского полуострова, куда они пришли на 15-ый день второго месяца (Исх. 16:1), т. е. через месяц после того, как вышли из Египта.
diff --git a/num/33/12.md b/num/33/12.md
new file mode 100644
index 00000000..f68a271a
--- /dev/null
+++ b/num/33/12.md
@@ -0,0 +1,3 @@
+# Отправились из пустыни Син и расположились лагерем в Дофке.
+
+Покинув эту стоянку, они пришли в Дофку, место теперь неизвестное, а затем в Алуш (местонахождение тоже неизвестно).
diff --git a/num/33/13.md b/num/33/13.md
new file mode 100644
index 00000000..063ac96b
--- /dev/null
+++ b/num/33/13.md
@@ -0,0 +1,3 @@
+# Отправились из Дофки и расположились лагерем в Алуше.
+
+См. комментарий к стиху 12.
diff --git a/num/33/14.md b/num/33/14.md
new file mode 100644
index 00000000..2f35e15e
--- /dev/null
+++ b/num/33/14.md
@@ -0,0 +1,13 @@
+# Отправились из Алуша и расположились лагерем в Рефидиме, и не было там воды, чтобы пить народу.
+
+וַיִּסְע֖וּ מֵאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתֹּֽות׃
+
+"И отправились они из Алуша и расположились лагерем (станом) в Рефидиме, и не было там воды, чтобы народу пить."
+
+שתה: пить, напиваться.
+
+Оттуда израильтяне пришли в Рефидим (сравните Исх. 17:1 – 19:2) и затем двинулись в Синайскую пустыню на южной оконечности полуострова.
+
+# Не было там воды, чтобы пить народу
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «где люди не могли найти воду для питья».
diff --git a/num/33/15.md b/num/33/15.md
new file mode 100644
index 00000000..8df8f29d
--- /dev/null
+++ b/num/33/15.md
@@ -0,0 +1,3 @@
+# Отправились из Рефидима и расположились лагерем в Синайской пустыне.
+
+См. комментарий к стиху 14.
diff --git a/num/33/16.md b/num/33/16.md
new file mode 100644
index 00000000..6036c3fb
--- /dev/null
+++ b/num/33/16.md
@@ -0,0 +1,3 @@
+# Отправились из Синайской пустыни и расположились лагерем в Киброт-Гаттааве.
+
+После пребывания там на протяжении примерно одиннадцати месяцев (сравните Исх. 19:1; Чис. 10:11) и, получив там за это время от Бога Моисеев завет, они направились в Киброт-Гаттааву (местонахождение не установлено), в трех днях пути от горы Синай (10:33; 11:34).
diff --git a/num/33/17.md b/num/33/17.md
new file mode 100644
index 00000000..63335670
--- /dev/null
+++ b/num/33/17.md
@@ -0,0 +1,3 @@
+# Отправились из Киброт-Гаттаавы и расположились лагерем в Асирофе.
+
+Далее их путь лежал к Асирофу (сравните 11:35 – 12:16), местонахождение которого тоже не установлено, а потом в Рифму (название это встречается только здесь).
diff --git a/num/33/18.md b/num/33/18.md
new file mode 100644
index 00000000..5e6e1b67
--- /dev/null
+++ b/num/33/18.md
@@ -0,0 +1,3 @@
+# Отправились из Асирофа и расположились лагерем в Рифме.
+
+См. комментарий на стих 17.
diff --git a/num/33/19.md b/num/33/19.md
new file mode 100644
index 00000000..0a8a0927
--- /dev/null
+++ b/num/33/19.md
@@ -0,0 +1,3 @@
+# Отправились из Рифмы и расположились лагерем в Римнон-Фареце.
+
+Далее, практически ни одно из мест упоминаемых в стихах 19-32, не может быть установлено сколько-нибудь определенно. Никто сегодня не знает, где это было.
diff --git a/num/33/20.md b/num/33/20.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/20.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/21.md b/num/33/21.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/22.md b/num/33/22.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/23.md b/num/33/23.md
new file mode 100644
index 00000000..5c24a026
--- /dev/null
+++ b/num/33/23.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Моисей перечисляет места, куда отправились израильтяне после выхода из Египта.
diff --git a/num/33/24.md b/num/33/24.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/24.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/25.md b/num/33/25.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/26.md b/num/33/26.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/27.md b/num/33/27.md
new file mode 100644
index 00000000..5c24a026
--- /dev/null
+++ b/num/33/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Моисей перечисляет места, куда отправились израильтяне после выхода из Египта.
diff --git a/num/33/28.md b/num/33/28.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/28.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/29.md b/num/33/29.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/29.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/30.md b/num/33/30.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/30.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/31.md b/num/33/31.md
new file mode 100644
index 00000000..5c24a026
--- /dev/null
+++ b/num/33/31.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Моисей перечисляет места, куда отправились израильтяне после выхода из Египта.
diff --git a/num/33/32.md b/num/33/32.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/32.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/33.md b/num/33/33.md
new file mode 100644
index 00000000..d566e291
--- /dev/null
+++ b/num/33/33.md
@@ -0,0 +1,3 @@
+# Отправились из Хор-Агидгада и расположились лагерем в Иотвафе.
+
+Иотвафе может соответствовать Табефу, примерно в одиннадцати километрах на юг от Элата, расположенного на западном берегу Акабского залива.
diff --git a/num/33/34.md b/num/33/34.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/33/34.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/33/35.md b/num/33/35.md
new file mode 100644
index 00000000..fc8b975a
--- /dev/null
+++ b/num/33/35.md
@@ -0,0 +1,3 @@
+# Отправились из Аврона и расположились лагерем в Ецион-Гавере.
+
+Где находился Аврон – неизвестно, но Ецион-Гавер – и сегодня значительный портовый город на берегу Акабского залива (сравните 1Цар. 9:26).
diff --git a/num/33/36.md b/num/33/36.md
new file mode 100644
index 00000000..8827ad43
--- /dev/null
+++ b/num/33/36.md
@@ -0,0 +1,3 @@
+# Отправились из Ецион-Гавера и расположились лагерем в пустыне Син, она же Кадес.
+
+Из Ецион-Гавера Израиль двинулся к Кадесу в пустыне Син (Чис. 33:36).
diff --git a/num/33/37.md b/num/33/37.md
new file mode 100644
index 00000000..56b85029
--- /dev/null
+++ b/num/33/37.md
@@ -0,0 +1,3 @@
+# Отправились из Кадеса и расположились лагерем на горе Ор, у границы с землёй Едома.
+
+Это – Кадес-Варни (современный Аин Кедейс; сравните Втор. 1:2), его не следует путать со многими другими местами, носящими название Кадес). На покрытие расстояния приблизительно в сто шестьдесят километров – от Ецион-Гавера на северо-западе до Кадеса – должно было уйти несколько дней. В Кадесе умерла Мариамь, сестра Моисея, – незадолго до вступления народа в Обетованную землю (сравните толкование на 20:1).
diff --git a/num/33/38.md b/num/33/38.md
new file mode 100644
index 00000000..6dd80c6e
--- /dev/null
+++ b/num/33/38.md
@@ -0,0 +1,19 @@
+# По велению Господа священник Аарон поднялся на гору Ор и умер там в первый день пятого месяца сорокового года, после выхода сыновей Израиля из египетской земли.
+
+וַיַּעַל֩ אַהֲרֹ֨ן הַכֹּהֵ֜ן אֶל־הֹ֥ר הָהָ֛ר עַל־פִּ֥י יְהוָ֖ה וַיָּ֣מָת שָׁ֑ם בִּשְׁנַ֣ת הָֽאַרְבָּעִ֗ים לְצֵ֤את בְּנֵֽי־יִשְׂרָאֵל֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בַּחֹ֥דֶשׁ הַחֲמִישִׁ֖י בְּאֶחָ֥ד לַחֹֽדֶשׁ׃
+
+"И поднялся Аарон священник на гору Ор по слову Господа, и умер там в год сороковой по выходу сыновей Израиля из земли Египта, в месяц пятый в первый (день) месяца."
+
+עלה: подниматься, восходить.
+
+מות: умирать.
+
+Израиль провел приблизительно тридцать восемь лет – время между мятежом против Моисея (Чис. 14:26-35) и отправлением к горе Ор (33:37; сравните 20:22). На этой горе умер… Аарон в возрасте ста двадцати трех лет, и было это в первый день пятого месяца, в сороковой год после начала исхода (33:38-39).
+
+# Сорокового года, после
+
+Альтернативный перевод: «40 лет спустя».
+
+# В первый день пятого месяца
+
+Это пятый месяц еврейского календаря. Первый день пятого месяца близок к середине июля по западным календарям.
diff --git a/num/33/39.md b/num/33/39.md
new file mode 100644
index 00000000..61c561f3
--- /dev/null
+++ b/num/33/39.md
@@ -0,0 +1,7 @@
+# Аарону было сто двадцать три года, когда он умер на горе Ор.
+
+וְאַהֲרֹ֔ן בֶּן־שָׁלֹ֧שׁ וְעֶשְׂרִ֛ים וּמְאַ֖ת שָׁנָ֑ה בְּמֹתֹ֖ו בְּהֹ֥ר הָהָֽר׃
+
+"И Аарон был трех и двадцати и ста лет, когда он умер на горе Ор."
+
+Из того, что Моисей умер в том же году в возрасте ста двадцати лет, следует, что он был на три года моложе Аарона (Втор. 1:3; 34:5-7)
diff --git a/num/33/40.md b/num/33/40.md
new file mode 100644
index 00000000..0a1c0641
--- /dev/null
+++ b/num/33/40.md
@@ -0,0 +1,21 @@
+# Ханаанский царь Арада, который жил к югу ханаанской земли, услышал, что идут сыновья Израиля.
+
+וַיִּשְׁמַ֗ע הַֽכְּנַעֲנִי֙ מֶ֣לֶךְ עֲרָ֔ד וְהֽוּא־יֹשֵׁ֥ב בַּנֶּ֖גֶב בְּאֶ֣רֶץ כְּנָ֑עַן בְּבֹ֖א בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И услышал ханаанский царь Арада, и он жил к югу земли ханаанской, (что) придут сыновья Израиля."
+
+בוא: входить, приходить.
+
+Израиль еще оставался у горы Ор, когда царь Арада узнал про их планы идти на Афарим (сравните 21:1) и первый напал на них.
+
+# Ханаанский царь Арада
+
+«Ханаанский царь, правящий городом Арад».
+
+# Арада
+
+Это название ханаанского города.
+
+# Услышал, что идут сыновья Израиля
+
+«Услышал, что придёт израильский народ».
diff --git a/num/33/41.md b/num/33/41.md
new file mode 100644
index 00000000..47056541
--- /dev/null
+++ b/num/33/41.md
@@ -0,0 +1,5 @@
+# Они оправились от горы Ор и расположились лагерем в Салмоне.
+
+צַלְמנה: Салмона.
+
+В отместку евреи разрушили несколько хананейских городов (21:3). Затем они пошли в Салмон (сегодня, возможно, – эс-Салманеф, примерно в сорока километрах к югу от Мертвого моря).
diff --git a/num/33/42.md b/num/33/42.md
new file mode 100644
index 00000000..bdbb63fc
--- /dev/null
+++ b/num/33/42.md
@@ -0,0 +1,5 @@
+# Отправились из Салмона и расположились лагерем в Пуноне.
+
+פוּנֹן: Пунон.
+
+Следующим местом, где они появились, был Пунон (или Фейнан), в двадцати четырех километрах на юго-восток от Салмона, в Арабахе.
diff --git a/num/33/43.md b/num/33/43.md
new file mode 100644
index 00000000..121c85da
--- /dev/null
+++ b/num/33/43.md
@@ -0,0 +1,3 @@
+# Отправились из Пунона и расположились лагерем в Овофе.
+
+Хотя в книге Чисел об этом не говорится, они, видимо, пошли из Пунона на юг, в Ецион-Гавер, а затем на восток и север, обходя Едом, – по дороге через пустынные равнины Моава (сравните стих 21:4; Втор. 2:8).
diff --git a/num/33/44.md b/num/33/44.md
new file mode 100644
index 00000000..1a8e4e31
--- /dev/null
+++ b/num/33/44.md
@@ -0,0 +1,5 @@
+# Отправились из Овофа и расположились лагерем в Ийм-Авариме, на границах Моава.
+
+עִיּי הָעֲבָרִים: Ийм-Аварим.
+
+Следующая стоянка их была в Ийм-Авариме, на границе Моава, вероятно, у истоков Вади Заред.
diff --git a/num/33/45.md b/num/33/45.md
new file mode 100644
index 00000000..7001e169
--- /dev/null
+++ b/num/33/45.md
@@ -0,0 +1,5 @@
+# Отправились из Ийма и расположились лагерем в Дивон-Гаде.
+
+דִיבוֹן: Дивон.
+
+После этого евреи направились в Дивон-Гад (или Дибан), сразу на север от реки Арнон (сравните 21:11-13).
diff --git a/num/33/46.md b/num/33/46.md
new file mode 100644
index 00000000..a72ec1f3
--- /dev/null
+++ b/num/33/46.md
@@ -0,0 +1,5 @@
+# Отправились из Дивон-Гада и расположились лагерем в Алмон-Дивлафаиме.
+
+עַלְמן דִבְלָתָיְמָה: Алмон­-Дивлафаима.
+
+Далее они разбили стан у Алмон-Дивлафаима, может быть, в шестнадцати километрах на север от Дивона, а после этого – на горах Аварима, близ Нево.
diff --git a/num/33/47.md b/num/33/47.md
new file mode 100644
index 00000000..dd71ead5
--- /dev/null
+++ b/num/33/47.md
@@ -0,0 +1,5 @@
+# Отправились из Алмон-Дивлафаима и расположились лагерем на аваримских горах перед Нево.
+
+Нево (араб. Джебель Набба) – это, по-виднмому, та же вершина, которая известна и под именем Фасги (сравните Втор. 34:1) – в горной гряде Аварима.
+
+עֲבָרִים: Аварим. נְבוֹ: Нево.
diff --git a/num/33/48.md b/num/33/48.md
new file mode 100644
index 00000000..0477d570
--- /dev/null
+++ b/num/33/48.md
@@ -0,0 +1,9 @@
+# Отправились от аваримских гор и расположились лагерем на равнинах Моава у Иордана, напротив Иерихона.
+
+עֲרָבָה: необитаемая равнина, пустыня, степь.
+
+И, наконец, израильтяне вышли к равнинам Моава, против Иерихона (Чис. 33:50).
+
+# На равнинах
+
+Равнина - это участки ровной поверхности суши.
diff --git a/num/33/49.md b/num/33/49.md
new file mode 100644
index 00000000..10a94fd3
--- /dev/null
+++ b/num/33/49.md
@@ -0,0 +1,3 @@
+# Они расположились лагерем у Иордана от Беф-Иешимофа до Аве-Ситтима на равнинах Моава.
+
+Из-за громадных размеров их стана они заполнили всю территорию от Беф-Иешимофа до Аве-Ситтима, т. е. растянулись примерно на девять километров с юга на север.
diff --git a/num/33/50.md b/num/33/50.md
new file mode 100644
index 00000000..5ec6d814
--- /dev/null
+++ b/num/33/50.md
@@ -0,0 +1,9 @@
+# Господь сказал Моисею на равнинах Моава у Иордана, напротив Иерихона
+
+וַיְדַבֵּ֧ר יְהוָ֛ה אֶל־מֹשֶׁ֖ה בְּעַֽרְבֹ֣ת מֹואָ֑ב עַל־יַרְדֵּ֥ן יְרֵחֹ֖ו לֵאמֹֽר׃
+
+"И сказал Господь Моисею на равнинах Моава у Иордана, (напротив) Иерихона, говоря."
+
+דבר: говорить, сказать.
+
+В последнем своем обращении к израильтянам Моисей завещает им, во исполнение Господнего повеления, прогнать хананеев с земли… истребить все изображения их и идолов и разрушить все высоты.
diff --git a/num/33/51.md b/num/33/51.md
new file mode 100644
index 00000000..7e5b3436
--- /dev/null
+++ b/num/33/51.md
@@ -0,0 +1,9 @@
+# «Объяви сыновьям Израиля, скажи им: "Когда перейдёте через Иордан в ханаанскую землю
+
+דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אֶל־אֶ֥רֶץ כְּנָֽעַן׃
+
+"Скажи сыновьям Израиля и скажи им: когда вы перейдете Иордан в землю ханаанскую."
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+См. комментарий к стиху 50.
diff --git a/num/33/52.md b/num/33/52.md
new file mode 100644
index 00000000..0fd3b60e
--- /dev/null
+++ b/num/33/52.md
@@ -0,0 +1,13 @@
+# То прогоните всех жителей земли и уничтожьте у них все изображения. Уничтожьте всех их литых идолов и разрушьте все их высоты.
+
+וְהֹ֨ורַשְׁתֶּ֜ם אֶת־כָּל־יֹשְׁבֵ֤י הָאָ֨רֶץ֙ מִפְּנֵיכֶ֔ם וְאִ֨בַּדְתֶּ֔ם אֵ֖ת כָּל־מַשְׂכִּיֹּתָ֑ם וְאֵ֨ת כָּל־צַלְמֵ֤י מַסֵּֽכֹתָם֙ תְּאַבֵּ֔דוּ וְאֵ֥ת כָּל־בָּמֹתָ֖ם תַּשְׁמִֽידוּ׃
+
+"И прогоните всех живущих в земле перед вами и уничтожите все изображения их, и все изображения литых истуканов уничтожьте и все высоты их разрушьте."
+
+ירש: прогонять, изгонять, лишать владения.
+
+אבד: губить, истреблять, уничтожать.
+
+שמד: истреблять, разрушать, разорять, опустошать.
+
+«Высотами» (бамот) назывались возвышенные места, где хананеи сооружали свои жертвенники и святилища, возможно, для того, чтобы почитатели Ваала и других богов имели более легкий доступ к ним.
diff --git a/num/33/53.md b/num/33/53.md
new file mode 100644
index 00000000..134b82af
--- /dev/null
+++ b/num/33/53.md
@@ -0,0 +1,9 @@
+# Завладейте этой землёй и поселитесь на ней, потому что Я вам даю эту землю во владение.
+
+וְהֹורַשְׁתֶּ֥ם אֶת־הָאָ֖רֶץ וִֽישַׁבְתֶּם־בָּ֑הּ כִּ֥י לָכֶ֛ם נָתַ֥תִּי אֶת־הָאָ֖רֶץ לָרֶ֥שֶׁת אֹתָֽהּ׃
+
+"И овладейте землей и живите на ней, потому что Я даю землю эту во владение."
+
+ירש: овладевать, получать во владение, наследовать.
+
+По исполнении этого Израиль должен был овладеть землей и осесть на ней – в соответствии с Божиим обещанием (сравните Быт. 13:17; 17:8; Исх. 6:2-5 и т. д.).
diff --git a/num/33/54.md b/num/33/54.md
new file mode 100644
index 00000000..a03d6f2f
--- /dev/null
+++ b/num/33/54.md
@@ -0,0 +1,17 @@
+# Разделите землю по жребию для доли вашим племенам: многочисленному дайте долю побольше, а малочисленному поменьше. Где выпадет жребий, там и будет его доля. Возьмите себе доли по коленам ваших отцов.
+
+וְהִתְנַחַלְתֶּם֩ אֶת־הָאָ֨רֶץ בְּגֹורָ֜ל לְמִשְׁפְּחֹֽתֵיכֶ֗ם לָרַ֞ב תַּרְבּ֤וּ אֶת־נַחֲלָתֹו֙ וְלַמְעַט֙ תַּמְעִ֣יט אֶת־נַחֲלָתֹ֔ו אֶל֩ אֲשֶׁר־יֵ֨צֵא לֹ֥ו שָׁ֛מָּה הַגֹּורָ֖ל לֹ֣ו יִהְיֶ֑ה לְמַטֹּ֥ות אֲבֹתֵיכֶ֖ם תִּתְנֶחָֽלוּ׃
+
+"И разделите землю по жребию племенам вашим: многочисленному умножьте удел его, и малочисленному уменьшите удел его, где выйдет жребий там будет ему (удел); по коленам отцов ваших возьмите уделы."
+
+נחל: разделять наследство или удел; получать или брать (в удел).
+
+Раздел земли следовало произвести так, чтобы племенам более многочисленным и наделы были выделены большие (сравните Чис. 26:53-56).
+
+# Разделите землю ... для доли
+
+Израильтяне, претендующие на получение своей доли земли в постоянное владение, называют это наследованием.
+
+# Где выпадет жребий, там и будет его доля
+
+«Каждое колено получит землю в зависимости от того, как упадет жребий».
diff --git a/num/33/55.md b/num/33/55.md
new file mode 100644
index 00000000..3d34c196
--- /dev/null
+++ b/num/33/55.md
@@ -0,0 +1,17 @@
+# Если вы не прогоните жителей той земли, то оставшиеся из них будут колючками для ваших глаз и иглами для ваших боков, и будут притеснять вас на земле, в которой вы будете жить
+
+וְאִם־לֹ֨א תֹורִ֜ישׁוּ אֶת־יֹשְׁבֵ֣י הָאָרֶץ֮ מִפְּנֵיכֶם֒ וְהָיָה֙ אֲשֶׁ֣ר תֹּותִ֣ירוּ מֵהֶ֔ם לְשִׂכִּים֙ בְּעֵ֣ינֵיכֶ֔ם וְלִצְנִינִ֖ם בְּצִדֵּיכֶ֑ם וְצָרֲר֣וּ אֶתְכֶ֔ם עַל־הָאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֖ם יֹשְׁבִ֥ים בָּֽהּ׃
+
+"И если вы не прогоните живущих не земле перед вами, и будут они, которых вы оставили, колючками в глазах ваших и иглами в боках ваших, и будут притеснять вас в земле, в которой вы будете жить."
+
+שֵךְ: мн.ч. колючки.
+
+צְנינים: колючки, иглы.
+
+צרר: притеснять, враждовать, угнетать.
+
+Неисполнение указания об изгнании с земли населявших ее народов обернется для Израиля источником постоянного беспокойства и в конце-концов приведет к изгнанию самого Израиля из Ханаана. (сравните Иис. Н. 23:13; 4Цар. 17:7-20).
+
+# Будут колючками для ваших глаз и иглами для ваших боков
+
+Аналогично тому, как маленький предмет в глазу человека или маленький шип, который прилипает к коже, может вызвать сильное раздражение, так даже небольшая часть хананеев вызовет большие неприятности для израильтян, если их оставить на земле.
diff --git a/num/33/56.md b/num/33/56.md
new file mode 100644
index 00000000..86897963
--- /dev/null
+++ b/num/33/56.md
@@ -0,0 +1,9 @@
+# И тогда Я сделаю вам то, что намеревался сделать им"».
+
+וְהָיָ֗ה כַּאֲשֶׁ֥ר דִּמִּ֛יתִי לַעֲשֹׂ֥ות לָהֶ֖ם אֶֽעֱשֶׂ֥ה לָכֶֽם׃
+
+"И будет так, что Я намеривался сделать им, Я сделаю вам."
+
+דמה: намереваться, хотеть.
+
+עשה: делать, производить, приготавливать, совершать.
diff --git a/num/33/intro.md b/num/33/intro.md
new file mode 100644
index 00000000..01daa3e4
--- /dev/null
+++ b/num/33/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 33
+
+# Общее примечание
+
+## Структура и формат
+
+Эта глава является кратким изложением исхода Израиля из Египта в Землю Обетованную, включая их странствия по пустыне. Фраза «они вышли» означает «они оставили Египет» или «они ушли из Египта».
+
+Перечисление важнейших станов Израиля на пути от Раамсеса до Иордана. – Повеление об изгнании ханаанских обитателей и уничтожении их идолов.
+
+Ссылки:
+
+  * **[Числа 33:1 Примечание](./01.md)**
+
+**[](../34/intro.md)**
diff --git a/num/34/01.md b/num/34/01.md
new file mode 100644
index 00000000..935f4c38
--- /dev/null
+++ b/num/34/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+1-15 Границы Ханаана не включают территорию, которая уже была закреплена за израильтянами на восточном берегу Иордана (ст. 13-15; см. гл. 32).
diff --git a/num/34/02.md b/num/34/02.md
new file mode 100644
index 00000000..10190f56
--- /dev/null
+++ b/num/34/02.md
@@ -0,0 +1,11 @@
+# Дай указание сыновьям Израиля и скажи им: "Когда войдёте в ханаанскую землю, то земля, которая достанется вам во владение, будет с такими границами
+
+צַ֞ו אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־אַתֶּ֥ם בָּאִ֖ים אֶל־הָאָ֣רֶץ כְּנָ֑עַן זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּפֹּ֤ל לָכֶם֙ בְּֽנַחֲלָ֔ה אֶ֥רֶץ כְּנַ֖עַן לִגְבֻלֹתֶֽיהָ׃
+
+"Повели сыновьям Израиля, говоря: когда вы вофдете в землю Ханаан, в землю, которая выпадет вам в наследие, с границами её".
+
+נפל: падать; 2. нападать; 3. выпадать, получаться.
+
+לִגְבֻלֹתֶֽיהָ: с границами её.
+
+Очерчивается западное Заиорданье (Ханаан); восточное Заиорданье было занято коленами Рувима, Гада и полуколеном Манассии в силу личного разрешения Моисея (Чис 32:1).
diff --git a/num/34/03.md b/num/34/03.md
new file mode 100644
index 00000000..42b9aeda
--- /dev/null
+++ b/num/34/03.md
@@ -0,0 +1,9 @@
+# Южная сторона у вас будет от пустыни Син, возле Едома, а южная граница пойдёт от конца Солёного моря с востока
+
+וְהָיָ֨ה לָכֶ֧ם פְּאַת־נֶ֛גֶב מִמִּדְבַּר־צִ֖ן עַל־יְדֵ֣י אֱדֹ֑ום וְהָיָ֤ה לָכֶם֙ גְּב֣וּל נֶ֔גֶב מִקְצֵ֥ה יָם־הַמֶּ֖לַח קֵֽדְמָה
+
+"И будет вам часть (граница, раздел) Негев (южный), с (со стороны) пустыни Син, со стороны Едома. И будет у вас граница южная (Негев) от края моря Соленого с востока (на востоке)".
+
+יָם־הַמֶּ֖לַח: Море Солёное / Мертвое море.
+
+Южной границей обетованной земли полагается пустыня Син (Цин), Идумея, поток Египетский (нынешняя водяная балка Вади-ель-Ариш), при устье которого был построен древний город Риноколура (нынешний Ель-Ариш).
diff --git a/num/34/04.md b/num/34/04.md
new file mode 100644
index 00000000..4768b015
--- /dev/null
+++ b/num/34/04.md
@@ -0,0 +1,15 @@
+# И направится граница на юг к возвышенности Акравима и пойдёт через Син. Её выступы будут на юг к Кадес-Варни. Оттуда она пойдёт к Гацар-Аддару и пройдёт через Ацмон
+
+וְנָסַ֣ב לָכֶם֩ הַגְּב֨וּל מִנֶּ֜גֶב לְמַעֲלֵ֤ה עַקְרַבִּים֙ וְעָ֣בַר צִ֔נָה וְהָיָה תֹּֽוצְאֹתָ֔יו מִנֶּ֖גֶב לְקָדֵ֣שׁ בַּרְנֵ֑עַ וְיָצָ֥א חֲצַר־אַדָּ֖ר וְעָבַ֥ר עַצְמֹֽנָה
+
+"И повернет граница с юга на возвышенность Акравима, пересечет Син (пустыню) и будет иметь выход на юге, у Кадеш-Варни. И достигнет Гацар-Аддара и пересечет Ацмон".
+
+סבב: поворачиваться, крутиться, вертеться.
+
+עַקְרַבִים: Возвышенность Акравима.
+
+תוֹצָאָה: выход, исход, выступ.
+
+Территория, назначенная Израилю, должна была иметь четко определенные границы. Южная граница должна была простираться от конца Соленого (Мертвого) моря – на запад, следуя южнее возвышенности Акравим (может быть, теперь Накб эс-Сафа, примерно в тридцати двух километрах юго-западнее Мертвого моря) к пустыне Син и Кадес-Варни, в девяносто шести километрах на юго-запад от Мертвого моря.
+
+Оттуда граница шла в северо-западном направлении к Гацар-Аддару (остававшемуся в шести-восьми километрах от нее) и к Ацмону (оставался в пяти километрах от границы). От Ацмона граница направлялась к Вади эль-Ариш (в русском тексте – поток Египетский) и продолжалась на северо-запад по направлению к Средиземному морю, имея здесь протяженность около восьмидесяти километров и следуя южнее Газы.
diff --git a/num/34/05.md b/num/34/05.md
new file mode 100644
index 00000000..63384690
--- /dev/null
+++ b/num/34/05.md
@@ -0,0 +1,9 @@
+# От Ацмона граница направится к египетскому потоку, и её выступы будут к морю
+
+וְנָסַ֧ב הַגְּב֛וּל מֵעַצְמֹ֖ון נַ֣חְלָה מִצְרָ֑יִם וְהָי֥וּ תֹוצְאֹתָ֖יו הַיָּֽמָּה
+
+"И повернет граница от Ацмона к реке египетской, и будет иметь выход к морю".
+
+תוֹצָאָה: выход, исход, выступ.
+
+См. комментарии к 4 стиху.
diff --git a/num/34/06.md b/num/34/06.md
new file mode 100644
index 00000000..af29533c
--- /dev/null
+++ b/num/34/06.md
@@ -0,0 +1,7 @@
+# А западной границей у вас будет великое море. Это будет у вас западная граница
+
+וּגְב֣וּל יָ֔ם וְהָיָ֥ה לָכֶ֛ם הַיָּ֥ם הַגָּדֹ֖ול וּגְב֑וּל זֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֥וּל יָֽם
+
+"И границей запада (моря) будет у вас море Великое (Средиземное), и граница будет для вас граница моря".
+
+Западной границей израильтянам полагается Средиземное море.
diff --git a/num/34/07.md b/num/34/07.md
new file mode 100644
index 00000000..bf2a1e4a
--- /dev/null
+++ b/num/34/07.md
@@ -0,0 +1,9 @@
+# К северу же у вас будет такая граница: от великого моря проведите её к горе Ор
+
+וְזֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֣וּל צָפֹ֑ון מִן־הַיָּם֙ הַגָּדֹ֔ל תְּתָא֥וּ לָכֶ֖ם הֹ֥ר הָהָֽר
+
+"И будет у вас такая граница на севере (Цафон): от моря великого (Средиземного) проведите её до горы Ор".
+
+תאה: проводить (границу).
+
+Северная его граница простиралась от Средиземного моря к горе Ор (Рас-Шакках?), но не к той горе Ор, на которой умер Аарон (33:38), а к северной горной вершине, поднимавшейся примерно в шестнадцати километрах на север от финикийского города Библос. Оттуда граница шла в восточном направлении к Емафу (сравните 13:22), приблизительно в восьмидесяти километрах севернее Дамаска, и к Цедаду (расположенному северо-восточнее Емафа, примерно в сорока восьми километрах от него) и затем к Цифрону (на шестнадцать километров еще восточнее); заканчивалась она у Гацар-Енана, в ста двенадцати километрах на северо-восток от Дамаска.
diff --git a/num/34/08.md b/num/34/08.md
new file mode 100644
index 00000000..cd79aff2
--- /dev/null
+++ b/num/34/08.md
@@ -0,0 +1,7 @@
+# От горы Ор проведите к Емафу, и выступы границы будут к Цедаду
+
+מֵהֹ֣ר הָהָ֔ר תְּתָא֖וּ לְבֹ֣א חֲמָ֑ת וְהָי֛וּ תֹּוצְאֹ֥ת הַגְּבֻ֖ל צְדָֽדָה
+
+"От горы Ор проведите её (границу) и пойдет к Хаммату (Хемаф) и будет выход границы к Цеддаду".
+
+См. комментарии к 7 стиху.
diff --git a/num/34/09.md b/num/34/09.md
new file mode 100644
index 00000000..c89716a6
--- /dev/null
+++ b/num/34/09.md
@@ -0,0 +1,7 @@
+# Оттуда граница пойдёт к Цифрону, и её выступы будут к Гацар-Енану. Это будет у вас северная граница
+
+וְיָצָ֤א הַגְּבֻל֙ זִפְרֹ֔נָה וְהָי֥וּ תֹוצְאֹתָ֖יו חֲצַ֣ר עֵינָ֑ן זֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֥וּל צָפֹֽון׃
+
+"И выйдет граница к Цифрону и выход будет к Гацар-Енану. Это будет вам граница северная (Цафон)".
+
+Северной границей будет: гора Ор (по всей вероятности одна из возвышенностей Ливана (LXX и в слав. нарицат. ορος, гора) и Емаф (горный проход и город на р. Оронте, в Келе-Сирии, между Ливаном и Антиливаном). Цедад, по мнению комментаторов, – нынешний Седад; Цифрон – нынешний Цифран. Первый расположен вблизи емафского горного прохода, второй – вблизи Дамаска.
diff --git a/num/34/10.md b/num/34/10.md
new file mode 100644
index 00000000..80e1059c
--- /dev/null
+++ b/num/34/10.md
@@ -0,0 +1,7 @@
+# Восточную границу проведите себе от Гацар-Енана к Шефаму
+
+וְהִתְאַוִּיתֶ֥ם לָכֶ֖ם לִגְב֣וּל קֵ֑דְמָה מֵחֲצַ֥ר עֵינָ֖ן שְׁפָֽמָה
+
+"И проведите себе границу восточную от Гацар-Енана к Шефаму".
+
+Восточная граница начиналась на севере, у Гацар-Енана, шла на юг к Шефаму (где находилось это место, не установлено), затем к Рибле (в ста двенадцати километрах на север от Дамаска) и далее на восток до берегов моря Киннереф (которое позднее получило название Галилейского моря; толкование на Иис. Н. 11:2 – там в русском тексте «Хиннароф») и к Соленому (Мертвому) морю.
diff --git a/num/34/11.md b/num/34/11.md
new file mode 100644
index 00000000..f9b51dd7
--- /dev/null
+++ b/num/34/11.md
@@ -0,0 +1,13 @@
+# От Шефама граница пойдёт к Рибле, с восточной стороны Аина, потом граница пойдёт и коснётся берегов моря Киннереф с восточной стороны
+
+וְיָרַ֨ד הַגְּבֻ֧ל מִשְּׁפָ֛ם הָרִבְלָ֖ה מִקֶּ֣דֶם לָעָ֑יִן וְיָרַ֣ד הַגְּב֔וּל וּמָחָ֛ה עַל־כֶּ֥תֶף יָם־כִּנֶּ֖רֶת קֵֽדְמָה
+
+"И спустится граница от Шефама к Ривле, с востока до Аина, и спустится граница и достигнет берегов Моря Кеннереф с востока".
+
+מחה: граничить, достигать, касаться. быть изглаженным.
+
+כָתֵף: плечо; 2. нарамник; 3. сторона, бок, склон (горы), берег.
+
+ירד: сходить, спускаться, идти вниз.
+
+См. комментарии к 10 стиху.
diff --git a/num/34/12.md b/num/34/12.md
new file mode 100644
index 00000000..5be36291
--- /dev/null
+++ b/num/34/12.md
@@ -0,0 +1,9 @@
+# Граница пойдёт к Иордану, и её выступы будут к Солёному морю. Это будет ваша земля с её границами со всех сторон"»
+
+וְיָרַ֤ד הַגְּבוּל֙ הַיַּרְדֵּ֔נָה וְהָי֥וּ תֹוצְאֹתָ֖יו יָ֣ם הַמֶּ֑לַח זֹאת֩ תִּהְיֶ֨ה לָכֶ֥ם הָאָ֛רֶץ לִגְבֻלֹתֶ֖יהָ סָבִֽיב
+
+"И спустится граница к Иордану и будет идти к Соленому Морю. Это будет для вас земля с границами окружающими (её)".
+
+ירד: сходить, спускаться, идти вниз.
+
+Восточной границей полагаются река Иордан и Соляное (Мертвое) море. Киннереф – Гениссаретское озеро. О происшедшем разделе земли по коленам см. Нав. 13-21.
diff --git a/num/34/13.md b/num/34/13.md
new file mode 100644
index 00000000..7701cd6a
--- /dev/null
+++ b/num/34/13.md
@@ -0,0 +1,13 @@
+# Моисей дал указание сыновьям Израиля и сказал: «Вот эта земля, которую вы разделите на владения по жребию, та, которую Господь велел дать девяти коленам и половине колена
+
+וַיְצַ֣ו מֹשֶׁ֔ה אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּתְנַחֲל֤וּ אֹתָהּ֙ בְּגֹורָ֔ל אֲשֶׁר֙ צִוָּ֣ה יְהוָ֔ה לָתֵ֛ת לְתִשְׁעַ֥ת הַמַּטֹּ֖ות וַחֲצִ֥י הַמַּטֶּֽה׃
+
+"И повелел Моисей сыновьям Израиля, говоря: вот земля, которую наследуете вы по жребию, о чем повелел Господь дать девяти коленам и половине колена".
+
+גּוֹרָל: жребий.
+
+לְתִשְׁעַ֥ת הַמַּטֹּ֖ות וַחֲצִ֥י הַמַּטֶּֽה: Девяти со половиной коленам (9,5 коленам).
+
+# Девяти коленам и половине колена
+
+Это означает, что оставшиеся колена Израиля будут жить на западной стороне реки Иордан в земле Ханаанской. Колена Рувима и Гада, а также половина колена Манассии уже получили свои земли на восточной стороне реки Иордан.
diff --git a/num/34/14.md b/num/34/14.md
new file mode 100644
index 00000000..932919d3
--- /dev/null
+++ b/num/34/14.md
@@ -0,0 +1,7 @@
+# Так как колено сыновей Рувима по их семействам, колено сыновей Гада по их семействам и половина колена Манассии
+
+כִּ֣י לָקְח֞וּ מַטֵּ֨ה בְנֵ֤י הָראוּבֵנִי֙ לְבֵ֣ית אֲבֹתָ֔ם וּמַטֵּ֥ה בְנֵֽי־הַגָּדִ֖י לְבֵ֣ית אֲבֹתָ֑ם וַחֲצִי֙ מַטֵּ֣ה מְנַשֶּׁ֔ה לָקְח֖וּ נַחֲלָתָֽם
+
+"Потому что взяли (получило) колено сыновей Рувима и дом отца их и колено сыновей Гада и дом отца их и половина колена Манассии, себе во владение"...
+
+Эта четко очерченная территория предназначалась во владение только девяти с половиной коленам, поскольку Рувим, Гад и половина колена Манассиина уже получили свои наделы в Трансиордании (сравните Чис. 32:33-42).
diff --git a/num/34/15.md b/num/34/15.md
new file mode 100644
index 00000000..a6692f74
--- /dev/null
+++ b/num/34/15.md
@@ -0,0 +1,7 @@
+# Получили своё владение за Иорданом напротив Иерихона к востоку
+
+שְׁנֵ֥י הַמַּטֹּ֖ות וַחֲצִ֣י הַמַּטֶּ֑ה לָקְח֣וּ נַחֲלָתָ֗ם מֵעֵ֛בֶר לְיַרְדֵּ֥ן יְרֵחֹ֖ו קֵ֥דְמָה מִזְרָֽחָה
+
+"Два колена и половина колена взяли себе в наследие (владение) (землю) за Иорданом напротив Иерихона на востоке (где восходит солнце)".
+
+מִזְרָח: восход (солнца), восток, восточная сторона.
diff --git a/num/34/16.md b/num/34/16.md
new file mode 100644
index 00000000..1717eedf
--- /dev/null
+++ b/num/34/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+16-29 Господь назначает людей, которые будут распределять уделы земли в Ханаане: это Елеазар, священник (20:25-26), и Иисус, сын Навина (27:18-23). К ним Бог присоединил князей от каждого из десяти колен, еще не получивших своего наследства.
diff --git a/num/34/17.md b/num/34/17.md
new file mode 100644
index 00000000..f6072804
--- /dev/null
+++ b/num/34/17.md
@@ -0,0 +1,11 @@
+# Вот имена мужчин, которые будут делить вам землю: священник Елеазар и Иисус, сын Навина
+
+אֵ֚לֶּה שְׁמֹ֣ות הָֽאֲנָשִׁ֔ים אֲשֶׁר־יִנְחֲל֥וּ לָכֶ֖ם אֶת־הָאָ֑רֶץ אֶלְעָזָר֙ הַכֹּהֵ֔ן וִיהֹושֻׁ֖עַ בִּן־נֽוּן׃
+
+"Вот имена мужчин, которые будут давать вам землю в наследие (владение): Елеазар, священник, и Иисус, сын Навина".
+
+# Будут делить вам землю
+
+Здесь местоимение «вам» употребляется во множественном числе и относится к народу Израиля. Эти люди бросят жребий, чтобы разделить землю. Затем они распределят её среди колен.
+
+Главная ответственность за распределение земель легла на Елеазара, священника, и на Иисуса Навина (сравните 27:22).
diff --git a/num/34/18.md b/num/34/18.md
new file mode 100644
index 00000000..b683bef1
--- /dev/null
+++ b/num/34/18.md
@@ -0,0 +1,7 @@
+# Возьмите для раздела земли от каждого колена по одному начальнику
+
+וְנָשִׂ֥יא אֶחָ֛ד נָשִׂ֥יא אֶחָ֖ד מִמַּטֶּ֑ה תִּקְח֖וּ לִנְחֹ֥ל אֶת־הָאָֽרֶץ
+
+"И князя одного из колена (возьми), чтобы получить во владение землю".
+
+נשִיא: князь, вождь, начальник, властитель, глава.
diff --git a/num/34/19.md b/num/34/19.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/19.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/20.md b/num/34/20.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/20.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/21.md b/num/34/21.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/22.md b/num/34/22.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/23.md b/num/34/23.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/23.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/24.md b/num/34/24.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/24.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/25.md b/num/34/25.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/26.md b/num/34/26.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/27.md b/num/34/27.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/28.md b/num/34/28.md
new file mode 100644
index 00000000..b8fed7ec
--- /dev/null
+++ b/num/34/28.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это список людей, которые участвовали в разделе землю между коленами.
diff --git a/num/34/29.md b/num/34/29.md
new file mode 100644
index 00000000..02d8bc34
--- /dev/null
+++ b/num/34/29.md
@@ -0,0 +1,7 @@
+# Вот те, которым Господь велел разделить владения сыновьям Израиля в ханаанской земле
+
+אֵ֕לֶּה אֲשֶׁ֖ר צִוָּ֣ה יְהוָ֑ה לְנַחֵ֥ל אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּאֶ֥רֶץ כְּנָֽעַן
+
+"Вот те, которым повелел Господь получить во владение от (имени) сыновей Израиля землю Ханаан".
+
+נחל: брать во владение, приобретать; 2. получать или брать (в наследство); 3. давать во владение, разделять наследство или удел.
diff --git a/num/34/intro.md b/num/34/intro.md
new file mode 100644
index 00000000..a689b153
--- /dev/null
+++ b/num/34/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 34
+
+# Общее примечание
+
+## Границы земли обетованной. Назначение лиц для раздела земли по участкам.
+
+Структура и формат
+
+Для удобства чтения Открытая Дословная Библия располагает стихи 34:19-28 правее остальной части текста.
+
+## Специальные понятия в этой главе
+
+### Границы
+
+Моисей описал израильтянам границы земли, которую они унаследуют, и сказал, что они должны разделить её между собой с помощью жребия.
+
+## Ссылки:
+
+  * **[Числа 34:1 Примечание](./01.md)**
+
+**[](../35/intro.md)**
diff --git a/num/35/01.md b/num/35/01.md
new file mode 100644
index 00000000..ec6142d1
--- /dev/null
+++ b/num/35/01.md
@@ -0,0 +1,13 @@
+# На равнинах Моава, у Иордана, напротив Иерихона Господь сказал Моисею
+
+וַיְדַבֵּ֧ר יְהוָ֛ה אֶל־מֹשֶׁ֖ה בְּעַֽרְבֹ֣ת מֹואָ֑ב עַל־יַרְדֵּ֥ן יְרֵחֹ֖ו לֵאמֹֽר׃
+
+"И сказал Господь Моисею на равнинах Моава, у Иордана, (напротив) Иерихона, говоря."
+
+עֲרָבָה: необитаемая равнина, пустыня, степь.
+
+אמר: сказать, говорить.
+
+# На равнинах
+
+Равнина - это более ровные участки суши.
diff --git a/num/35/02.md b/num/35/02.md
new file mode 100644
index 00000000..31e3deb0
--- /dev/null
+++ b/num/35/02.md
@@ -0,0 +1,19 @@
+# «Прикажи сыновьям Израиля, чтобы они отдали левитам из своих долей владений города для жительства. И поля вокруг городов отдайте левитам.
+
+צַו֮ אֶת־בְּנֵ֣י יִשְׂרָאֵל֒ וְנָתְנ֣וּ לַלְוִיִּ֗ם מִֽנַּחֲלַ֛ת אֲחֻזָּתָ֖ם עָרִ֣ים לָשָׁ֑בֶת וּמִגְרָ֗שׁ לֶֽעָרִים֙ סְבִיבֹ֣תֵיהֶ֔ם תִּתְּנ֖וּ לַלְוִיִּֽם׃
+
+"Прикажи (повели) сыновьям Израиля, (чтобы) они дали левитам из (от) уделов владения своего города для жительства, и поля вокруг городов вы дайте левитам."
+
+צוה: приказывать, повелевать, заповедовать.
+
+מִגְרָש: пастбище, поля вокруг города, предместье.
+
+Племя левитов, у которого «частью и уделом» был Сам Господь (сравните 18:20) и чье служение было связано со скинией (сравните 18:21), племенного надела не получило.
+
+# Чтобы они отдали левитам из своих долей владений города
+
+Господь не дал левитам землю, поэтому они должны были жить в городах, принадлежащих другим коленам.
+
+# Поля
+
+Участки земли, где животные питаются травой. Альтернативный перевод: "пастбища".
diff --git a/num/35/03.md b/num/35/03.md
new file mode 100644
index 00000000..d3b5d272
--- /dev/null
+++ b/num/35/03.md
@@ -0,0 +1,11 @@
+# Города будут им для жительства, а поля будут для их скота — им во владение и для всех их житейских потребностей.
+
+וְהָי֧וּ הֶֽעָרִ֛ים לָהֶ֖ם לָשָׁ֑בֶת וּמִגְרְשֵׁיהֶ֗ם יִהְי֤וּ לִבְהֶמְתָּם֙ וְלִרְכֻשָׁ֔ם וּלְכֹ֖ל חַיָּתָֽם׃
+
+"И будут им города для жительства, а поля их будут для скота их, и для имения их, и для всего живого их."
+
+רְכוּש: имущество, имение, богатство.
+
+חַי: живой, живущий; 2. жизнь; 3. живое существо, животное.
+
+Тем не менее, левиты все-таки нуждались в землях и имуществе для удовлетворения своих практических нужд и чтобы можно было им выполнять свое назначение среди других племен, решение проблемы было найдено в отведении им по всей земле городов, где левиты могли бы свободно расселиться и, имея их постоянным местом жительства, служить Господу и Израилю (сравните Лев. 25:32-34; Иис. Н. 21:1-42).
diff --git a/num/35/04.md b/num/35/04.md
new file mode 100644
index 00000000..2314d96d
--- /dev/null
+++ b/num/35/04.md
@@ -0,0 +1,15 @@
+# Поля вокруг городов, которые вы дадите левитам, должны простираться на тысячу локтей от стен города во все стороны.
+
+וּמִגְרְשֵׁי֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר תִּתְּנ֖וּ לַלְוִיִּ֑ם מִקִּ֤יר הָעִיר֙ וָח֔וּצָה אֶ֥לֶף אַמָּ֖ה סָבִֽיב׃
+
+"И поля вокруг городов, которые вы должны дать левитам, и от стен города и вне тысяча локтей вокруг."
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+חוּץ: снаружи, вне, извне, на улице.
+
+К городам этим со всех сторон должны были примыкать поля, включавшие и пастбища для скота.
+
+# Тысячу локтей
+
+«1 000 локтей». Это можно записать с помощью современных мер измерения. Альтернативный перевод: «457 метров».
diff --git a/num/35/05.md b/num/35/05.md
new file mode 100644
index 00000000..20d5f393
--- /dev/null
+++ b/num/35/05.md
@@ -0,0 +1,15 @@
+# Отмерьте за городом две тысячи локтей к восточной, к южной, к западной и к северной сторонам, а посередине — город. Это будут поля, принадлежащие городам.
+
+וּמַדֹּתֶ֞ם מִח֣וּץ לָעִ֗יר אֶת־פְּאַת־קֵ֣דְמָה אַלְפַּ֪יִם בָּֽאַמָּ֟ה וְאֶת־פְּאַת־נֶגֶב֩ אַלְפַּ֨יִם בָּאַמָּ֜ה וְאֶת־פְּאַת־יָ֣ם׀ אַלְפַּ֣יִם בָּֽאַמָּ֗ה וְאֵ֨ת פְּאַ֥ת צָפֹ֛ון אַלְפַּ֥יִם בָּאַמָּ֖ה וְהָעִ֣יר בַּתָּ֑וֶךְ זֶ֚ה יִהְיֶ֣ה לָהֶ֔ם מִגְרְשֵׁ֖י הֶעָרִֽים׃
+
+"И отмерьте вне города к восточной стороне тысячу локтей, и к южной стороне тысячу локтей, и к западной стороне тысячу локтей, и к северной стороне тысячу локтей, а город посередине; это будут у них поля вокруг городов."
+
+מדד: мерить, отмерять.
+
+מִגְרָש: пастбище, поля вокруг города, предместье.
+
+Эти земельные наделы должны были простираться от городских стен примерно на пятьсот метров и составлять с каждой стороны около одного километра.
+
+# Две тысячи локтей
+
+«2 000 локтей». Локоть составляет 46 сантиметров.
diff --git a/num/35/06.md b/num/35/06.md
new file mode 100644
index 00000000..427e843f
--- /dev/null
+++ b/num/35/06.md
@@ -0,0 +1,19 @@
+# Шесть из городов, которые вы дадите левитам, будут городами для убежища, в которые вы позволите убегать убийце. Сверх того дайте им ещё сорок два города.
+
+וְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אֵ֚ת שֵׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָרֹצֵ֑חַ וַעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר׃
+
+"И из городов, которые вы дадите левитам, шесть городов для убежища, (в) которые дадите убегать туда убившим, и сверх их вы дадите сорок и два города."
+
+מִקְלָט: убежище.
+
+נוס: бежать, убегать, разбегаться, обращаться в бегство.
+
+Вероятно, здесь указаны размеры «полей» в среднем, основанные на том, что городские стены имели протяженность примерно пятьсот метров.
+
+# Убийце
+
+Это относится к людям, которые убили кого-то, но ещё не было установлено, преднамеренно ли они убили человека, или случайно.
+
+# Сорок два города
+
+«42».
diff --git a/num/35/07.md b/num/35/07.md
new file mode 100644
index 00000000..eaf45216
--- /dev/null
+++ b/num/35/07.md
@@ -0,0 +1,7 @@
+# Всех городов, которые вы должны дать левитам, будет сорок восемь вместе с полями.
+
+כָּל־הֶעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן׃
+
+"Всех городов, которые вы должны дать левитам, сорок и восемь городов и поля при них."
+
+Всего племени Левия назначалось сорок восемь городов. Шесть из них должны были стать городами-убежищами, где могли бы укрываться убийцы.
diff --git a/num/35/08.md b/num/35/08.md
new file mode 100644
index 00000000..f8dbcbc8
--- /dev/null
+++ b/num/35/08.md
@@ -0,0 +1,11 @@
+# Когда будете давать города из владений сыновей Израиля, тогда из большего дайте больше, из меньшего — меньше. Каждое колено должно дать левитам города в зависимости от доли, которую оно получит».
+
+וְהֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ מֵאֲחֻזַּ֣ת בְּנֵי־יִשְׂרָאֵ֔ל מֵאֵ֤ת הָרַב֙ תַּרְבּ֔וּ וּמֵאֵ֥ת הַמְעַ֖ט תַּמְעִ֑יטוּ אִ֗ישׁ כְּפִ֤י נַחֲלָתֹו֙ אֲשֶׁ֣ר יִנְחָ֔לוּ יִתֵּ֥ן מֵעָרָ֖יו לַלְוִיִּֽם׃
+
+"И города, которые вы будете давать из владений сыновей Израиля, из большего (дайте) больше, из меньшего (дайте) меньше, каждое колено из удела своего, которое получит, должно дать из городов своих левитам."
+
+אֲלחזּה: владение, собственность, имение, удел.
+
+נתן: давать, преподносить, позволять, предавать, приносить.
+
+Эти сорок восемь городов располагались на всей территории, занятой Израилем; их должно было выделить для левит каждое из племен, действуя по справедливости: племена с большими наделами должны были предоставить левитам больше городов, а племена с меньшими наделами – меньше.
diff --git a/num/35/09.md b/num/35/09.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/num/35/09.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/num/35/10.md b/num/35/10.md
new file mode 100644
index 00000000..a673c2e3
--- /dev/null
+++ b/num/35/10.md
@@ -0,0 +1,9 @@
+# «Объяви сыновьям Израиля и скажи: "Когда вы перейдёте через Иордан в ханаанскую землю
+
+דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אַ֥רְצָה כְּנָֽעַן׃
+
+"Скажи к сыновьям Израиля и скажи им: когда вы перейдете Иордан в землю ханаанскую."
+
+עבר: проходить (мимо), переходить, пересекать, преступать.
+
+Моисей получает инструкции о том, что сыновьям Израиля делать после перехода через Иордан.
diff --git a/num/35/11.md b/num/35/11.md
new file mode 100644
index 00000000..72bbefc7
--- /dev/null
+++ b/num/35/11.md
@@ -0,0 +1,15 @@
+# Выберите себе города, которые будут у вас городами для убежища, куда сможет убежать убийца, убивший человека неумышленно.
+
+וְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֨מָּה֙ רֹצֵ֔חַ מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃
+
+"И выберите себе города, города ваши убежищем будут вам, и убежит туда убийца, убивший человека по ошибке (неумышленно)."
+
+קרה: выбирать.
+
+נכה: поражать, ранить, убивать.
+
+Если человек совершал неумышленное убийство, то имел возможность скрыться в одном из вышеупомянутых городов-убежищ от мстителя и таким образом сохранить себе жизнь в ожидании суда.
+
+# Неумышленно
+
+Случайно, не желая или не планируя этого.
diff --git a/num/35/12.md b/num/35/12.md
new file mode 100644
index 00000000..201f8973
--- /dev/null
+++ b/num/35/12.md
@@ -0,0 +1,19 @@
+# Эти города будут убежищем у вас от мстителя за кровь, чтобы убивший не был убит прежде, чем он предстанет перед обществом для суда.
+
+וְהָי֨וּ לָכֶ֧ם הֶעָרִ֛ים לְמִקְלָ֖ט מִגֹּאֵ֑ל וְלֹ֤א יָמוּת֙ הָרֹצֵ֔חַ עַד־עָמְדֹ֛ו לִפְנֵ֥י הָעֵדָ֖ה לַמִּשְׁפָּֽט׃
+
+"И будут у вас города эти убежищем от избавителя (искупителя), и не будет умерщвлён убивший, пока (не) встанет он перед обществом на суд."
+
+גּאל: выкупать, искупать, избавлять, спасать.
+
+עמד: стоять, вставать, останавливаться, оставаться.
+
+Мститель мог настичь человека, совершившего неумышленное убийство раньше, чем будет назначен суд.
+
+# Мстителя
+
+Это относится к близкому родственнику убитого, который ищет мести, пытаясь убить обвиняемого.
+
+# Чтобы убивший не был убит прежде, чем он предстанет перед обществом для суда
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «чтобы никто не убил обвиняемого до того, как общество рассмотрит дело на суде».
diff --git a/num/35/13.md b/num/35/13.md
new file mode 100644
index 00000000..3cf3e5a5
--- /dev/null
+++ b/num/35/13.md
@@ -0,0 +1,5 @@
+# Городов, которые вы должны дать для убежища, должно быть шесть
+
+Парафраз 6 стиха.
+
+Три таких города-убежища должны были быть на восточном берегу Иордана (Иис. Н. 20:8) и три – на западном его берегу (Иис. Н. 20:7).
diff --git a/num/35/14.md b/num/35/14.md
new file mode 100644
index 00000000..50b0846c
--- /dev/null
+++ b/num/35/14.md
@@ -0,0 +1,9 @@
+# Три города на этой стороне Иордана и три города в ханаанской в земле. Они должны быть городами убежища.
+
+אֵ֣ת׀ שְׁלֹ֣שׁ הֶעָרִ֗ים תִּתְּנוּ֙ מֵעֵ֣בֶר לַיַּרְדֵּ֔ן וְאֵת֙ שְׁלֹ֣שׁ הֶֽעָרִ֔ים תִּתְּנ֖וּ בְּאֶ֣רֶץ כְּנָ֑עַן עָרֵ֥י מִקְלָ֖ט תִּהְיֶֽינָה׃
+
+"Три города дайте на противоположной стороне Иордана и три города дайте в земле ханаанской; городами убежища будут они."
+
+עֵבֶר: заречье; 2. потусторонье, другая или противоположная сторона, (на)против.
+
+См. комментарий на предыдущий стих.
diff --git a/num/35/15.md b/num/35/15.md
new file mode 100644
index 00000000..9d59faa2
--- /dev/null
+++ b/num/35/15.md
@@ -0,0 +1,7 @@
+# Эти шесть городов будут убежищем для сыновей Израиля, для переселенцев и странников, которые среди вас. Туда сможет убежать любой, убивший человека неумышленно.
+
+לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתֹּושָׁב֙ בְּתֹוכָ֔ם תִּהְיֶ֛ינָה שֵׁשׁ־הֶעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כָּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃
+
+"Для сыновей Израиля и пришельца, и поселенца, между вами шесть городов эти убежищем, чтобы убегать туда всякому, убившему человека по ошибке (неумышленно)."
+
+См. комментарий на стих 13.
diff --git a/num/35/16.md b/num/35/16.md
new file mode 100644
index 00000000..4b8007b0
--- /dev/null
+++ b/num/35/16.md
@@ -0,0 +1,13 @@
+# Если кто-то ударит другого железным орудием так, что тот умрёт, он — убийца. Убийцу нужно убить.
+
+וְאִם־בִּכְלִ֨י בַרְזֶ֧ל׀ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מֹ֥ות יוּמַ֖ת הָרֹצֵֽחַ׃
+
+"И если орудием железным ударит и умрет, убийца он, смертью должен умереть убийца."
+
+בַרְזל: железо.
+
+Если кто-то ударит другого предметом, который может быт причтен к смертоносным орудиям, как-то: куском железа (стих 16), камнем (стих 17) или деревянным предметом (стих 18) – и получивший удар умрет, то преступника следует считать убийцей, поскольку он воспользовался орудием убийства.
+
+# Убийцу нужно предать смерти
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Вы обязательно должны казнить его».
diff --git a/num/35/17.md b/num/35/17.md
new file mode 100644
index 00000000..f0722c52
--- /dev/null
+++ b/num/35/17.md
@@ -0,0 +1,9 @@
+# Если кто-то ударит другого камнем, от которого можно умереть, так что тот умрёт, он — убийца. Убийцу нужно убить.
+
+וְאִ֡ם בְּאֶ֣בֶן יָד֩ אֲשֶׁר־יָמ֨וּת בָּ֥הּ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מֹ֥ות יוּמַ֖ת הָרֹצֵֽחַ׃
+
+"И если камнем из руки, кто убьет ударяя его, и он умрет, убийца он, должен смертью умереть убийца."
+
+אֶבֶן: камень; 2. гиря, вес.
+
+См. комментарий к стиху 16.
diff --git a/num/35/18.md b/num/35/18.md
new file mode 100644
index 00000000..d5ec45f8
--- /dev/null
+++ b/num/35/18.md
@@ -0,0 +1,11 @@
+# Или если деревянным орудием, от которого можно умереть, ударит так, что тот умрёт, он — убийца. Убийцу нужно убить.
+
+אֹ֡ו בִּכְלִ֣י עֵֽץ־יָד֩ אֲשֶׁר־יָמ֨וּת בֹּ֥ו הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מֹ֥ות יוּמַ֖ת הָרֹצֵֽחַ׃
+
+"Или орудием деревянным от руки которого (можно) умереть, ударить его и он умрет, убийца он, смертью должен умереть убийца."
+
+כְלִי: сосуд; 2. вещь, изделие; 3. орудие, инструмент, оружие, принадлежности, прибор.
+
+עֵץ: дерево, древесина.
+
+См. комментарий к стиху 16.
diff --git a/num/35/19.md b/num/35/19.md
new file mode 100644
index 00000000..c18877e5
--- /dev/null
+++ b/num/35/19.md
@@ -0,0 +1,13 @@
+# Мститель за кровь может сам убить убийцу. Встретив убийцу, он может его убить.
+
+גֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָרֹצֵ֑חַ בְּפִגְעֹו־בֹ֖ו ה֥וּא יְמִיתֶֽנּוּ׃
+
+"Искупитель за кровь сам может убить убийцу, встретив его, сам убить его."
+
+גּאל: выкупать, искупать, избавлять, спасать.
+
+Таковой искать защиты в одном из городов-убежищ не мог, но становился объектом преследования со стороны мстителя, и, сам подлежал смерти (стих 19; сравните Исх. 21:12,14). Мстителем обычно выступал один из членов семьи убитого, и на него – в интересах общества – возлагалась ответственность за отмщение убийце смертью же (сравните Быт. 9:5-6, Втор. 19:6,12).
+
+# Мститель за кровь
+
+Здесь слово «кровь» является метонимией убийства. Альтернативный перевод: «Тот, кто мстит за убийство» или «Родственник, который ищет мести».
diff --git a/num/35/20.md b/num/35/20.md
new file mode 100644
index 00000000..fe60639b
--- /dev/null
+++ b/num/35/20.md
@@ -0,0 +1,13 @@
+# Если кто-то из ненависти толкнёт другого или со злым умыслом бросит в него чем-нибудь так, что тот умрёт
+
+וְאִם־בְּשִׂנְאָ֖ה יֶהְדָּפֶ֑נּוּ אֹֽו־הִשְׁלִ֥יךְ עָלָ֛יו בִּצְדִיָּ֖ה וַיָּמֹֽת׃
+
+"И если по ненависти он толкнет его или бросит со злым умыслом, и он умрет."
+
+שִנְאָה: ненависть.
+
+הדף: толкать, выталкивать, прогонять.
+
+צְדִיּה: засада, злой умысел.
+
+Такая же судьба ожидала всякого, кто совершал преднамеренное убийство, то есть из явно враждебного отношения к своей жертве (Чис. 35:20-21).
diff --git a/num/35/21.md b/num/35/21.md
new file mode 100644
index 00000000..e586fc66
--- /dev/null
+++ b/num/35/21.md
@@ -0,0 +1,13 @@
+# Или во вражде ударит его рукой так, что тот умрёт, ударившего нужно убить. Он — убийца. Мститель за кровь может убить убийцу, как только его встретит.
+
+אֹ֣ו בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדֹו֙ וַיָּמֹ֔ת מֹֽות־יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַֽ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־הָרֹצֵ֖חַ בְּפִגְעֹו־בֹֽו׃
+
+"Или во вражде ударит его рукой своей и он умрет, должно смертью убить ударившего, убийца он, искупитель за кровь может убить убийцу, встретив его."
+
+אֵיבָה: вражда, неприязнь.
+
+См. комментарий на стих 20.
+
+# Ударившего нужно предать смерти
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «родственник должен обязательно казнить обвиняемого» или «обвиняемый должен умереть».
diff --git a/num/35/22.md b/num/35/22.md
new file mode 100644
index 00000000..03390dd1
--- /dev/null
+++ b/num/35/22.md
@@ -0,0 +1,17 @@
+# Но если он толкнёт его нечаянно, без вражды, или бросит в него чем-нибудь без злого умысла
+
+Парафраз 20 стиха.
+
+פֶתַע: вдруг, внезапно; 2. нечаянно.
+
+בְּלֹא־אֵיבָה: без вражды.
+
+Однако, если человек убивал другого по чистой случайности, толкнув его или нечаянно сбросив на него что-нибудь, либо уронив на него камень, то такой нечаянный убийца имел право на убежище в одном из упомянутых шести городов (сравните Исх. 21:13), чтобы жить там, пока дело его не получало разрешения между обществом израильским и мстителем.
+
+# Нечаянно, без вражды
+
+«Не планируя это заранее из ненависти».
+
+# Без злого умысла
+
+В некоторых переводах о человеке, который намеренно ищет способ причинить вред другому человеку, говорится так, как будто он прячется с целью устроить засаду этому человеку. Альтернативный перевод: «без преднамеренной попытки причинить вред жертве».
diff --git a/num/35/23.md b/num/35/23.md
new file mode 100644
index 00000000..bf395f3a
--- /dev/null
+++ b/num/35/23.md
@@ -0,0 +1,13 @@
+# Или, не видя его, уронит на него какой-нибудь камень, которым можно убить, так, что тот умрёт, но он не был его врагом и не желал ему зла
+
+אֹ֣ו בְכָל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְאֹ֔ות וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹא־אֹויֵ֣ב לֹ֔ו וְלֹ֥א מְבַקֵּ֖שׁ רָעָתֹֽו׃
+
+"Или всяким камнем, от которого (можно) умереть, не видя, и он бросит на него, и он умрет, и он не был врагом его, и не искал зла ему."
+
+נפל: падать; 2. бросать, сбрасывать, низвергать, ниспровергать, наводить.
+
+בקש: искать.
+
+רַע: зло, злодеяние, беда, бедствие.
+
+См. комментарий на стих 22.
diff --git a/num/35/24.md b/num/35/24.md
new file mode 100644
index 00000000..e317b58a
--- /dev/null
+++ b/num/35/24.md
@@ -0,0 +1,13 @@
+# Пусть общество рассудит между убийцей и мстителем за кровь по этим постановлениям.
+
+וְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה׃
+
+"И должно судить общество между убийцей и между искупителем (мстителем) за кровь по постановлениям этим."
+
+שפט: судить, рассуждать, решать, осуждать.
+
+Общество должно было разобраться каким было убийство, умышленным, или нет.
+
+# Мстителем за кровь
+
+Здесь слово «кровь» является метонимией убийства. Посмотрите, как вы перевели эту фразу в [Числа 35:19](../35/19.md). Альтернативный перевод: «тот, кто мстит за убийство» или «родственник, жаждущий мести».
diff --git a/num/35/25.md b/num/35/25.md
new file mode 100644
index 00000000..89b99647
--- /dev/null
+++ b/num/35/25.md
@@ -0,0 +1,19 @@
+# Общество должно спасти убийцу от руки мстителя за кровь и вернуть его в город убежища, куда он убежал, чтобы он жил там до смерти великого священника, который помазан священным елеем.
+
+וְהִצִּ֨ילוּ הָעֵדָ֜ה אֶת־הָרֹצֵ֗חַ מִיַּד֮ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתֹו֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָטֹ֖ו אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מֹות֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹתֹ֖ו בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ׃
+
+"И должно спасти общество убийцу от руки искупителя (мстителя) за кровь, и должно возвратить его общество в город убежища его, в который он убежал туда, и должен жить там до смерти священника великого, который был помазан елеем священным."
+
+נצל: избавлять, спасать.
+
+משח: быть помазанным.
+
+Если оказывалось, что убийство действительно не было умышленным, то обвиняемому разрешалось вернуться в город-убежище, чтобы оставаться там до смерти первосвященника.
+
+# Общество должно спасти убийцу
+
+Это означает, что если сообщество решит, что смерть была случайной, то оно должно спасти обвиняемого от родственника, который хочет его убить. Если сообщество считает, что смерть не была случайной, то родственник должен казнить обвиняемого.
+
+# Который помазан священным елеем
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «тот, кого вы помазали священным маслом».
diff --git a/num/35/26.md b/num/35/26.md
new file mode 100644
index 00000000..667c88c8
--- /dev/null
+++ b/num/35/26.md
@@ -0,0 +1,11 @@
+# Но если убийца выйдет за границы города убежища, в который он убежал
+
+וְאִם־יָצֹ֥א יֵצֵ֖א הָרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָטֹ֔ו אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃
+
+"И если выйдет убийца за границы (пределы) города убежища его, в который он убежал туда."
+
+יצא: выходить, выступать.
+
+גְּבוּל: граница, предел, конец, край.
+
+Если же он выходил за предел этого города до времени, то мог быть безнаказанно убит мстителем.
diff --git a/num/35/27.md b/num/35/27.md
new file mode 100644
index 00000000..729808e4
--- /dev/null
+++ b/num/35/27.md
@@ -0,0 +1,9 @@
+# И мститель за кровь найдёт его за границами города убежища, то мститель за кровь может его убить и не будет виновен в кровопролитии
+
+וּמָצָ֤א אֹתֹו֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָטֹ֑ו וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין לֹ֖ו דָּֽם׃
+
+"И найдет его искупитель (мститель) за кровь вне города убежища его, и убьет искупитель (мститель) за кровь убийцу, нет ему кровопролития."
+
+מצא: достигать, доставать; находить.
+
+См. комментарий к стиху 26.
diff --git a/num/35/28.md b/num/35/28.md
new file mode 100644
index 00000000..a6c454b2
--- /dev/null
+++ b/num/35/28.md
@@ -0,0 +1,13 @@
+# Потому что убийца должен был жить в городе убежища до смерти великого священника. И только после смерти великого священника убийца может вернуться в землю своего владения.
+
+כִּ֣י בְעִ֤יר מִקְלָטֹו֙ יֵשֵׁ֔ב עַד־מֹ֖ות הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַחֲרֵ֥י מֹות֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָרֹצֵ֔חַ אֶל־אֶ֖רֶץ אֲחֻזָּתֹֽו׃
+
+"Потому что в городе убежища его должен жить до смерти священника великого, и после смерти священника великого должен возвратиться убийца в землю владения своего."
+
+כהֵן: священник, первосвященник, жрец, иерей.
+
+גּדוֹל: великий, большой.
+
+שוב: возвращаться, поворачивать назад, обращаться.
+
+Смерть первосвященника, очевидно, символизировала в этих случаях прощение или отпущение греха человекоубийства, потому что после смерти первосвященника случайный убийца мог даже вернуться в свой дом и жить обычной жизнью.
diff --git a/num/35/29.md b/num/35/29.md
new file mode 100644
index 00000000..50e4ec1b
--- /dev/null
+++ b/num/35/29.md
@@ -0,0 +1,13 @@
+# Пусть это будет у вас законным постановлением в ваши роды, во всех ваших жилищах.
+
+וְהָי֨וּ אֵ֧לֶּה לָכֶ֛ם לְחֻקַּ֥ת מִשְׁפָּ֖ט לְדֹרֹתֵיכֶ֑ם בְּכֹ֖ל מֹושְׁבֹתֵיכֶֽם׃
+
+"И будет это у вас постановлением закона (суда) в роды ваши, во всех жилищах ваших."
+
+לחקָה: устав, постановление, обычай, закон.
+
+מִשְפָט: суд; закон.
+
+# В ваши роды
+
+«И все ваши потомки, которые будут жить после вас».
diff --git a/num/35/30.md b/num/35/30.md
new file mode 100644
index 00000000..86df2aba
--- /dev/null
+++ b/num/35/30.md
@@ -0,0 +1,23 @@
+# Если кто-то убьёт человека, то убийцу нужно убить по словам свидетелей. Но чтобы осудить на смерть, недостаточно одного свидетеля.
+
+כָּל־מַ֨כֵּה־נֶ֔פֶשׁ לְפִ֣י עֵדִ֔ים יִרְצַ֖ח אֶת־הָרֹצֵ֑חַ וְעֵ֣ד אֶחָ֔ד לֹא־יַעֲנֶ֥ה בְנֶ֖פֶשׁ לָמֽוּת׃
+
+"Всякого убившего человека по слову свидетеля убийцу должно убить, свидетель один не (будет) свидетельствовать на человека, чтобы умертвить (убить) (его)."
+
+עֵד: свидетель, свидетельство, доказательство.
+
+ענה: свидетельствовать.
+
+В любом случае для обвинения в убийстве следовало располагать свидетельскими показаниями о происшедшем; однако одного свидетеля было недостаточно (сравните Втор. 17:6; Матф. 18:16).
+
+# Убийцу нужно убить
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «кто-то должен казнить убийцу».
+
+# По словам свидетелей
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «по показаниям свидетелей» или «по тому, что скажут свидетели об этом убийстве».
+
+# Но чтобы осудить на смерть, недостаточно одного свидетеля
+
+Показаний одного свидетеля недостаточно, чтобы казнить человека за убийство. Это можно перефразировать в активной форме. Альтернативный перевод: «Но слов одного свидетеля недостаточно для того, чтобы казнить человека».
diff --git a/num/35/31.md b/num/35/31.md
new file mode 100644
index 00000000..cb869a5e
--- /dev/null
+++ b/num/35/31.md
@@ -0,0 +1,15 @@
+# Не берите выкуп за жизнь убийцы, который виноват в смерти, но его нужно убить.
+
+וְלֹֽא־תִקְח֥וּ כֹ֨פֶר֙ לְנֶ֣פֶשׁ רֹצֵ֔חַ אֲשֶׁר־ה֥וּא רָשָׁ֖ע לָמ֑וּת כִּי־מֹ֖ות יוּמָֽת׃
+
+"И вы не берите выкуп за душу убийцы, который виновный в смерти, но должно смертью убить его."
+
+לקח: брать.
+
+כפֶר: выкуп, искупление, взятка.
+
+Далее: убийца не мог отделаться штрафом (выкупом) или как-то иначе искупить себя – он должен был умереть (Чис. 35:31).
+
+# Но его нужно предать смерти
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Вы должны казнить его».
diff --git a/num/35/32.md b/num/35/32.md
new file mode 100644
index 00000000..60c749f8
--- /dev/null
+++ b/num/35/32.md
@@ -0,0 +1,11 @@
+# Не берите выкуп за убежавшего в город убежища, чтобы позволить ему жить в своей земле, прежде чем умрёт первосвященник.
+
+וְלֹא־תִקְח֣וּ כֹ֔פֶר לָנ֖וּס אֶל־עִ֣יר מִקְלָטֹ֑ו לָשׁוּב֙ לָשֶׁ֣בֶת בָּאָ֔רֶץ עַד־מֹ֖ות הַכֹּהֵֽן׃
+
+"И вы не берете выкупа за убежавшего в город убежища его, чтобы возвратиться жить в землю до смерти священника."
+
+Также и нечаянный убийца, приговоренный к пребыванию в одном из городов-убежищ не мог, вместо этого, предложить за себя денежную компенсацию (выкуп).
+
+# Не берите выкуп ... позволить ему жить в своей земле
+
+Это подразумевало, что человек мог покинуть город-убежище и вернуться домой. Альтернативный перевод: «Вы не должны брать выкуп ... позволить ему покинуть город-убежище и вернуться домой, чтобы он мог жить на своей земле».
diff --git a/num/35/33.md b/num/35/33.md
new file mode 100644
index 00000000..0bcfe82c
--- /dev/null
+++ b/num/35/33.md
@@ -0,0 +1,19 @@
+# Не оскверняйте землю, на которой вы, потому что кровь оскверняет землю, и земля очищается от крови, пролитой на ней, не иначе как кровью пролившего её.
+
+וְלֹא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹׁפְכֹֽו׃
+
+"И вы не оскверняйте землю, на которой вы, потому что кровь эта оскверняет землю, и земля не очищается в крови, которую пролили на ней, но в крови пролившего её."
+
+חנף: осквернять.
+
+כפר: искупать, умилостивлять, примирять, очищать, заглаживать.
+
+Причина столь строгого подхода состояла в том, что кровь, пролитая при убийстве, оскверняет землю, и «очистить» ее можно было лишь кровью самого убийцы (Быт. 4:10; 9:6).
+
+# Не оскверняйте землю, на которой вы, потому что кровь оскверняет землю
+
+О том, что земля становится неприемлемой для Господа, говорится как о физическом загрязнении этой земли. Альтернативный перевод: «Не делайте вашу землю неприемлемой для Меня, потому что кровь от убийства делает землю неприемлемой для Меня».
+
+# Земля очищается от крови, пролитой на ней, не иначе как кровью пролившего её
+
+Это относится к случаю, когда человек преднамеренно убил другого человека. Это можно перефразировать в активной форме. Альтернативный перевод: «если кто-то намеренно пролил кровь на землю, то только казнь этого убийцы может искупить землю».
diff --git a/num/35/34.md b/num/35/34.md
new file mode 100644
index 00000000..58b2fd7a
--- /dev/null
+++ b/num/35/34.md
@@ -0,0 +1,9 @@
+# Вы не должны осквернять землю, на которой живёте, среди которой Я обитаю, потому что Я, Господь, обитаю среди сыновей Израиля"».
+
+וְלֹ֧א תְטַמֵּ֣א אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ יֹשְׁבִ֣ים בָּ֔הּ אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֣ן בְּתֹוכָ֑הּ כִּ֚י אֲנִ֣י יְהוָ֔ה שֹׁכֵ֕ן בְּתֹ֖וךְ בְּנֵ֥י יִשְׂרָאֵֽל׃
+
+"И не оскверняйте землю, на который вы живете, среди которой Я обитаю (пребываю), потому что Я Господь, обитаю (пребываю) среди сыновей Израиля."
+
+שכן: обитать, пребывать, жить, населять.
+
+Не годилось, чтобы земля, на которой жил Израиль и пребывал Господь, обитавший в среде Израиля, оставалась оскверненной. Таким образом, кровная месть была не предметом выбора, а необходимостью, продиктованной богословскими понятиями.
diff --git a/num/35/intro.md b/num/35/intro.md
new file mode 100644
index 00000000..544e7a99
--- /dev/null
+++ b/num/35/intro.md
@@ -0,0 +1,23 @@
+# Книга Числа
+
+# Глава 35
+
+# Общее примечание
+
+## Структура и формат
+
+Эта глава продолжает тему предыдущей главы.
+
+Выделение 48 городов для жилища левитов, из них – 6 городов для убежища невольных убийц. – Признаки нравственно-юридической вменяемости убийства. – Смертный приговор умышленным убийцам. – Право кровавого мщения невольному убийце со стороны гоэла (уполномоченного со стороны родных убитого). – Недопустимость выкупа за душу как умышленного, так и неумышленного убийцы.
+
+Специальные понятия в этой главе
+
+### Месть
+
+Господь сказал Моисею создать безопасные места для людей, случайно убивших кого-то. Это предотвращало убийства из мести. Правосудие является важной концепцией этой главы.
+
+Ссылки:
+
+  * **[Числа 35:1 Примечание](./01.md)**
+
+**[](../36/intro.md)**
diff --git a/num/36/01.md b/num/36/01.md
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--- /dev/null
+++ b/num/36/01.md
@@ -0,0 +1,5 @@
+# Пришли главы семейств из племён сыновей Иосифа от племени сыновей Галаада, сына Махира, сына Манассии, и говорили перед Моисеем, перед начальниками, перед главами колен сыновей Израиля
+
+וַֽיִּקְרְב֞וּ רָאשֵׁ֣י הָֽאָבֹ֗ות לְמִשְׁפַּ֤חַת בְּנֵֽי־גִלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה מִֽמִּשְׁפְּחֹ֖ת בְּנֵ֣י יֹוסֵ֑ף וַֽיְדַבְּר֞וּ לִפְנֵ֤י מֹשֶׁה֙ וְלִפְנֵ֣י הַנְּשִׂאִ֔ים רָאשֵׁ֥י אָבֹ֖ות לִבְנֵ֥י יִשְׂרָאֵֽל
+
+"И пришли главы и отцы семейств сыновей Галаада, сын Махира, сын Манассии, и семейства, сын Иосифа, пред лицо Моисея и перед лицо князей, глав отцов сыновей Израиля".
diff --git a/num/36/02.md b/num/36/02.md
new file mode 100644
index 00000000..bb1a3bc6
--- /dev/null
+++ b/num/36/02.md
@@ -0,0 +1,9 @@
+# И сказали: «Господь велел нашему господину дать землю во владение сыновьям Израиля по жребию, и нашему господину сказано от Господа дать долю нашего брата Салпаада его дочерям
+
+וַיֹּאמְר֗וּ אֶת־אֲדֹנִי֙ צִוָּ֣ה יְהוָ֔ה לָתֵ֨ת אֶת־הָאָ֧רֶץ בְּנַחֲלָ֛ה בְּגֹורָ֖ל לִבְנֵ֣י יִשְׂרָאֵ֑ל וַֽאדֹנִי֙ צֻוָּ֣ה בַֽיהוָ֔ה לָתֵ֗ת אֶֽת־נַחֲלַ֛ת צְלָפְחָ֥ד אָחִ֖ינוּ לִבְנֹתָֽיו׃
+
+"И сказали: господину нашему повелел Господь дать землю во владение по жребию сыновей Израиля. Господину нашему повелел Господь дать наследие Салпаада брата нашего, дочерям его".
+
+גּוֹרָל: жребий.
+
+Они честно излагают предыдущее повеление, касающееся данной ситуации, не оставляют его без внимания, а очень желают прийти к разумному решению: «…велено от Господа дать удел Салпаада дочерям его». Они довольны этим постановлением; кто знает, может быть, в дальнейшем подобная ситуация сложится в их семьях, и тогда этот закон будет выгоден их дочерям.
diff --git a/num/36/03.md b/num/36/03.md
new file mode 100644
index 00000000..7dba66b0
--- /dev/null
+++ b/num/36/03.md
@@ -0,0 +1,13 @@
+# Если они будут жёнами сыновей из какого-нибудь другого колена сыновей Израиля, то их доля отнимется от доли наших отцов и прибавится к доле того колена, в котором они будут. Она отнимется от нашей доли, доставшейся по жребию
+
+וְ֠הָיוּ לְאֶחָ֞ד מִבְּנֵ֨י שִׁבְטֵ֥י בְנֵֽי־יִשְׂרָאֵל֮ לְנָשִׁים֒ וְנִגְרְעָ֤ה נַחֲלָתָן֙ מִנַּחֲלַ֣ת אֲבֹתֵ֔ינוּ וְנֹוסַ֕ף עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִגֹּרַ֥ל נַחֲלָתֵ֖נוּ יִגָּרֵֽעַ׃
+
+"И будет, один из сыновей колена сыновей Израиля возьмет их в жены и уменьшится надел от наделов отцов наших, и добавлен к уделу колена того, в котором они будут. И уменьшена будет часть наследства по жребию".
+
+גּרע: брить, подстригать; 2. убавлять, уменьшать; 3. лишать, забирать. быть уменьшенным, быть отнятым, забирать, собирать вверх.
+
+יסף: прибавлять, прилагать; 2. продолжать, делать ещё раз, быть прибавленным.
+
+גּוֹרָל: жребий.
+
+Они излагают трудности, которые могут возникнуть в том случае, если дочери Салпаада вступят в брак с мужчинами из другого колена. Скорее всего, это не было простым подозрением и предположением, так как в то время их расположения искали юноши из других колен (ибо они были наследницами) и благодаря им могли укорениться в их колене, тем самым расширив собственное наследство.
diff --git a/num/36/04.md b/num/36/04.md
new file mode 100644
index 00000000..96ce0f8f
--- /dev/null
+++ b/num/36/04.md
@@ -0,0 +1,11 @@
+# И даже когда у сыновей Израиля будет юбилей, их доля прибавится к доле того колена, в котором они будут. И от доли колена наших отцов отнимется их доля
+
+וְאִם־יִהְיֶ֣ה הַיֹּבֵל֮ לִבְנֵ֣י יִשְׂרָאֵל֒ וְנֹֽוסְפָה֙ נַחֲלָתָ֔ן עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִֽנַּחֲלַת֙ מַטֵּ֣ה אֲבֹתֵ֔ינוּ יִגָּרַ֖ע נַחֲלָתָֽן
+
+"И если будет юбилейный год у сыновей Израиля, прибавлен будет удел (наследие) к наследию колена того, в котором они будут. И от удела (наследия) отцов наших отнимется удел его".
+
+יוֹבֵל: юбилей, юбилейный (год).
+
+יסף: прибавлять, прилагать; 2. продолжать, делать ещё раз, быть прибавленным.
+
+Юбилейный год случался раз в пятьдесят лет. Во время юбилейного года, все имущество и территории, которые были утрачены, проданы или обменяны, должны были возвращаться к их первоначальным владельцам. В реальности, из-за жадности правящих кругов, этого практически никогда не случалось.
diff --git a/num/36/05.md b/num/36/05.md
new file mode 100644
index 00000000..20ca86ef
--- /dev/null
+++ b/num/36/05.md
@@ -0,0 +1,7 @@
+# Моисей дал указание сыновьям Израиля по слову Господа: «Колено сыновей Иосифа говорит правду
+
+וַיְצַ֤ו מֹשֶׁה֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל עַל־פִּ֥י יְהוָ֖ה לֵאמֹ֑ר כֵּ֛ן מַטֵּ֥ה בְנֵֽי־יֹוסֵ֖ף דֹּבְרִֽים
+
+"И повелел Моисей сыновьям Израиля на основании слов Господа, говоря: справедливы слова колена сыновей Иосифа".
+
+В постановлениях, данных ранее, Моисей повелел, чтобы человеку, не имевшему сыновей, по смерти его, наследовали его дочери. Постановление это было продиктовано специфическим случаем, связанным с дочерьми… Салпаада, потомка Манассии, из клана Галаада (сравните 27:1-11). И вот возник новый вопрос: как поступать с этим наследием, если дочери человека, не имевшего сыновей, выйдут замуж в другие племена? В случае дочерей Салпаада перейдет ли земля их от Манассии к другим племенам? Останется ли она у других племен и после Юбилейного года?
diff --git a/num/36/06.md b/num/36/06.md
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+# Вот что заповедует Господь о дочерях Салпаада: они могут быть жёнами тех, кто им понравится, только они должны быть жёнами в колене своего отца
+
+זֶ֣ה הַדָּבָ֞ר אֲשֶׁר־צִוָּ֣ה יְהוָ֗ה לִבְנֹ֤ות צְלָפְחָד֙ לֵאמֹ֔ר לַטֹּ֥וב בְּעֵינֵיהֶ֖ם תִּהְיֶ֣ינָה לְנָשִׁ֑ים אַ֗ךְ לְמִשְׁפַּ֛חַת מַטֵּ֥ה אֲבִיהֶ֖ם תִּהְיֶ֥ינָה לְנָשִֽׁים
+
+"Вот слово, которое повелел Господь (сказать) о дочерях Салпаада, говоря: кто хорош в глазах их, за того пусть выходят замуж, только должны быть в семье, колене отца их будут выходить замуж".
+
+טוֹב: хороший (добрый, благой, красивый, прекрасный, благополучный, счастливый, полезный, приятный, желаемый).
+
+בְּעֵינֵיהֶם: в глазах их.
+
+לַטֹּ֥וב בְּעֵינֵיהֶ֖ם תִּהְיֶ֣ינָה לְנָשִׁ֑ים: Кто хорош в глазах их, за того пусть замуж выходят.
+
+# Они могут быть жёнами тех, кто им понравится
+
+Альтернативный перевод: «Пусть они выходят замуж, за кого им хочется».
+
+# Только они должны быть жёнами в колене своего отца
+
+Альтернативный перевод: «но они могут выходить замуж только за мужчин из колена своего отца».
diff --git a/num/36/07.md b/num/36/07.md
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+++ b/num/36/07.md
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+# Чтобы доля сыновей Израиля не переходила из одного колена в другое, потому что каждый из сыновей Израиля должен быть привязан к владению колена своих отцов
+
+וְלֹֽא־תִסֹּ֤ב נַחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה כִּ֣י אִ֗ישׁ בְּנַחֲלַת֙ מַטֵּ֣ה אֲבֹתָ֔יו יִדְבְּק֖וּ בְּנֵ֥י יִשְׂרָאֵֽל
+
+"И не будет переходить удел (наследие) сыновей Израиля от колена к колену, потому что каждый муж должен приклеиться к уделу колена отца его у сыновей Израиля".
+
+דבק: прилепляться, приклеиваться, присоединяться.
+
+# Удел
+
+Слово «доля» представляет часть земли, которую каждое колено получило в качестве наследства. Альтернативный перевод: «часть земли».
+
+Их выбор ограничен родственниками, чтобы их наследство не перешло другой семье. Бог хочет, чтобы они знали, что земля, распределенная по жребию, принадлежала Господу, и поэтому они не могли ни изменить, ни улучшить Его постановление. Наследство не должно переходить из колена в колено (ст. 7), чтобы среди них не возникло неразберихи: чтобы их имущество не перепуталось, а их генеалогии – перемешались. Бог не хотел, чтобы одно колено обогащалось за счет стеснения и обнищания другого, так как все они были одним семенем его друга Авраама.
diff --git a/num/36/08.md b/num/36/08.md
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+# И каждая дочь, наследующая долю в коленах сыновей Израиля, должна быть женой кого-нибудь из племени колена своего отца, чтобы сыновья Израиля наследовали каждую долю своих отцов
+
+וְכָל־בַּ֞ת יֹרֶ֣שֶׁת נַחֲלָ֗ה מִמַּטֹּות֮ בְּנֵ֣י יִשְׂרָאֵל֒ לְאֶחָ֗ד מִמִּשְׁפַּ֛חַת מַטֵּ֥ה אָבִ֖יהָ תִּהְיֶ֣ה לְאִשָּׁ֑ה לְמַ֗עַן יִֽירְשׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַחֲלַ֥ת אֲבֹתָֽיו
+
+"И всякая дочь наследующая удел её в колене сыновей Израиля, должна выйти замуж за одного из семейств колена отца её, чтобы наследовали сыновья Израиля удел отцов их".
+
+ירש (причастие) от: овладевать, получать во владение, наследовать.
+
+В этом отдельном случае закон стал вечным и должен был соблюдаться в дальнейшем в подобных ситуациях (ст. 8). Не имеющие наследства женщины могли вступать в брак с мужчинами любого колена по своему усмотрению (хотя мы можем предположить, что чаще всего браки заключались в пределах своего колена); имеющие наследство должны были либо отказаться от своих прав на него либо выйти замуж за члена своей семьи, чтобы каждое колено хранило свое наследство, чтобы одно колено не посягало на право другого и на протяжении многих поколений древние межевые знаки остались неизменными, так как они были учреждены не их отцами, а Богом их отцов.
diff --git a/num/36/09.md b/num/36/09.md
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+++ b/num/36/09.md
@@ -0,0 +1,11 @@
+# И чтобы доля не переходила из одного колена в другое, потому что каждое из колен сыновей Израиля должно быть привязано к своему владению
+
+וְלֹֽא־תִסֹּ֧ב נַחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר כִּי־אִישׁ֙ בְּנַ֣חֲלָתֹ֔ו יִדְבְּק֕וּ מַטֹּ֖ות בְּנֵ֥י יִשְׂרָאֵֽל
+
+"И чтобы не переходил удел из колена в колено после них, чтобы каждый муж прилеплялся к уделу его в колене сыновей Израиля".
+
+דבק: прилепляться, приклеиваться, присоединяться.
+
+# Чтобы доля не переходила из одного колена в другое
+
+О передаче собственности от одного колена другому говорится как о переходе собственности из рук одного человека в руки другого. Альтернативный перевод: «Никто не может передать право собственности на долю земли от одного колена другому».
diff --git a/num/36/10.md b/num/36/10.md
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+++ b/num/36/10.md
@@ -0,0 +1,7 @@
+# Как велел Господь Моисею, так и сделали дочери Салпаада
+
+כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶׁ֑ה כֵּ֥ן עָשׂ֖וּ בְּנֹ֥ות צְלָפְחָֽד
+
+"Как повелел Господь Моисею, так и сделали дочери Цалпаада (Салпаада)".
+
+Моисей согласился с обоснованностью подобных опасений и во избежание потери племенем его земельных наделов приказал, чтобы дочери Салпаада (и другие девицы в подобной ситуации) выходили замуж только в пределах своего клана. Таким образом, каждому из израильских племен гарантировалась его территориальная целостность (Чис. 36:7-9). Итак, дочери Салпаадовы вышли замуж за своих двоюродных братьев по линии отца, и их наследие было удержано как владение их клана (стихи 10-12).
diff --git a/num/36/11.md b/num/36/11.md
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@@ -0,0 +1,7 @@
+# Дочери Салпаада Махла, Фирца, Хогла, Милка и Ноа вышли замуж за сыновей своих дядей
+
+וַתִּהְיֶ֜ינָה מַחְלָ֣ה תִרְצָ֗ה וְחָגְלָ֧ה וּמִלְכָּ֛ה וְנֹעָ֖ה בְּנֹ֣ות צְלָפְחָ֑ד לִבְנֵ֥י דֹדֵיהֶ֖ן לְנָשִֽׁים
+
+"И вышли Махла, Тирца (Фирца), Хогла, Милка и Ноа, дочери Салпаада, замуж за дядей их".
+
+Закон, изложенный в Лев. 18 и Лев. 20, не запрещает подобных браков.
diff --git a/num/36/12.md b/num/36/12.md
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--- /dev/null
+++ b/num/36/12.md
@@ -0,0 +1,9 @@
+# Они были жёнами в племени сыновей Манассии, сына Иосифа, и их доля осталась в колене племени их отца
+
+מִּשְׁפְּחֹ֛ת בְּנֵֽי־מְנַשֶּׁ֥ה בֶן־יֹוסֵ֖ף הָי֣וּ לְנָשִׁ֑ים וַתְּהִי֙ נַחֲלָתָ֔ן עַל־מַטֵּ֖ה מִשְׁפַּ֥חַת אֲבִיהֶֽן׃
+
+"В семействах сыновей Манассии, сына Иосифа стали они женами. И был удел в колене и семействах Манассии, отца их".
+
+# Удел
+
+О земле, которой владела каждая из дочерей Салпаада, говорится как о наследстве. Альтернативный перевод: «земли, которые они получили в наследство».
diff --git a/num/36/13.md b/num/36/13.md
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+++ b/num/36/13.md
@@ -0,0 +1,7 @@
+# Это заповеди и постановления, которые Господь дал сыновьям Израиля через Моисея у Иордана на равнинах Моава, напротив Иерихона
+
+אֵ֣לֶּה הַמִּצְוֹ֞ת וְהַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה בְּיַד־מֹשֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּעַֽרְבֹ֣ת מֹואָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֹֽו׃
+
+"Это заповеди и постановления, которые заповедал Господь через Моисея сыновьям Израиля на равнинах Моава напротив Иерихона".
+
+Книга Чисел завершается краткой констатацией того, что все сказанное в ней было передано Моисею Господом на равнинах Моавитских (сравните 22:1). Заявление это несомненно свидетельствует, что Числа являются таким образом словом Самого Бога, переданным Израилю через Его слугу – Моисея.
diff --git a/num/36/intro.md b/num/36/intro.md
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+++ b/num/36/intro.md
@@ -0,0 +1,17 @@
+# Книга Числа
+
+# Глава 36
+
+# Общее примечание
+
+## Структура и формат
+
+### Наследники женского пола
+
+Дополнение закона о наследницах земельного надела. – Заключение книги Чисел.
+
+Женщины, которые унаследовали землю от своего отца, должны были выходить замуж за мужчин из своего колена, чтобы унаследованная этим коленом земля оставалась внутри колена.
+
+## Ссылки:
+
+  * **[Числа 36:1 Примечание](./01.md)**
diff --git a/num/front/intro.md b/num/front/intro.md
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@@ -0,0 +1,82 @@
+# Введение в книгу Чисел
+
+## Часть 1: Основные вопросы
+
+### Структура книги
+
+  1. Подготовка к уходу с горы Синай (1:1–10:10)
+
+  * Подсчёт и сбор колен (1:1–4:49)
+  * Правила (5:1–6:27)
+  * Освящение жертвенника (7:1-89)
+  * Установка светильника (8:1-4)
+  * Освящение левитов (8:5–29)
+  * Празднование Пасхи во второй раз; облако ведёт народ; трубы (9:1–10:10)
+
+  2. От Синая до Моава - путь через пустыню (10:11–17:13)
+
+  * Жалобы и недовольство (10:11–11:15)
+  * Перепела (11:16–35)
+  * Проказа Мариам (12:1–16)
+  * Выбор и отправка лазутчиков (13:1–14:45)
+  * Повеления (15:1-41)
+  * Бунт Корея (16:1–17:13)
+
+  3. Священники и освящение (18:1-19:22)
+
+  * Священники и левиты (18:1–32)
+  * Законы об очищении (19:1–22)
+
+  4. Трудности (20:1–21:35)
+
+  * Смерть Мариам (20:1–13)
+  * Враждебность Едома. Смерть Аарона (20:14–29)
+  * Путь в Моав (21:1–35)
+
+  5. Равнины моавитские (22:1–36:13)
+
+  * Валаам (22:1–24:25)
+  * Ваал-Фегор (25:1–18)
+  * Второй подсчёт народа (26:1-65)
+  * Женские права наследования (27:1–11)
+  * Иисус Навин сменяет Моисея (27:12–23)
+  * Жертвоприношения. Клятвы, данные женщинами (28:1–30:16)
+  * Война с мадианитянами (31:1–54)
+  * Земли Рувима и Гада за Иорданом (32:1–42)
+  * Маршрут израильтян и их остановки (33:1–56)
+  * Земля с запада от Иордана. Города для левитов. Города-убежища (34:1–35:34)
+  * Права наследования замужних женщин (36:1-13)
+
+### Название книги
+
+В еврейском тексте четвертая книга Моисея называется: 1) «Вай-адаббер» («И сказал»), соответственно первому выражению книги; 2) «Бемидбар» («В пустыне»), согласно содержанию книги, а также дальнейшему выражению 1 стиха ее I главы. Кроме того, на языке раввинов она носит название 3) «Сефер миспарим» («Книга исчислений»), по характеру содержания ее некоторых отделов. По той же причине в греческой Библии книга получила название «Ἀριθμοί» («Числа»), в латинской «Numen» («Числа»), в славянской и русской – «Числа».
+
+### Каковы основные темы книги "Числа"?
+
+В книге "Числа" рассказывается об израильском народе, шедшем от горы Синай через пустыню и Иордан в Обещанную землю. В ходе своего путешествия Божий народ нередко начинал роптать и бунтовать против вождей, данных им Богом. У реки Иордан израильтяне отказались войти в Обещанную землю, потому что боялись её жителей и не доверяли Богу. Поэтому Господь не допустил, чтобы они завладели той землёй. Вместо этого евреям пришлось 40 лет скитаться по пустыне (13:1–14:45).
+
+Книга Числа заключает в себе повествование о путешествии евреев по пустыням от горы Синая до моавитских равнин, т. е. до юго-восточной окраины обетованной земли. Кроме повествования о странствиях евреев и указания некоторых богодарованных при этом избранному народу законов, в книгу включены подробные данные по исчислению народа, левитов, первенцев, станов передвижения.
+
+Книга Числа представляет собой осмысление исторического и духовного пути, пройденного израильским народом с момента ухода из египетского рабства до обретения обетованного Богом наследия. Центральной и определяющей вехой на этом пути является заключение завета с Богом на горе Синай и обретение Закона Божия – основы моральной, социальной и политической жизни евреев, на которой формировались отношения между Богом и избранным Им народом. Переменчивый нрав народа и неизменное постоянство Бога, грехи людей и святость Божия, богоотступничество и богоизбранность подаются в контексте идеи искупления. Пророческие прообразы Христа (20,11; 24,15-19), предвещающие искупление народа Божия, связывают историю избрания Израиля с историей спасения человечества.
+
+Эти глобальные темы осмысливаются в свете наставлений Израилю: 1) о порядке следования через пустыню; 2) о богослужении в условиях странствования; 3) о подготовке к завоеванию Ханаана. Согласно древнееврейской традиции, четырем из пяти книг Моисея даны названия по первым словам текста. Однако в четвертой книге это правило не соблюдено, и свое название она получила по пятому слову. Это слово, переводимое как "в пустыне", лучше всего отражает содержание всей книги, поскольку в ней рассказывается об испытаниях народа во время сорокалетнего скитания по пустыне.
+
+Как перевести заголовок книги?
+
+Данная книга называется "Числа", потому что в ней представлены подсчёты израильского народа. Возможно, вам уже было известно её название из других библейских версий. В противном случае, ей можно дать более понятное название, например: "Подсчёт народа Израиля".
+
+### Кто является автором книги Чисел?
+
+Ветхозаветные и новозаветные авторы считают, что её создателем был Моисей. Не исключено, что священники и книжники, используя другие источники, вносили в "Книгу Чисел" дополнительную информацию. Одним из таких источников была "Битв Господа" (21:14).
+
+Часть 2: Религиозный и культурный контекст книги
+
+### Как в книге Числа представлена идея о гибели всего общества за грех нескольких человек?
+
+Народ Израиля полностью отдавал себе отчёт в том, что Бог накажет всё общество, если некоторые его члены восстанут против Него. Нередко Божья кара обрушивалась на всех, когда грешили только некоторые. Все жители Ближнего Востока были хорошо осведомлены об этом. Когда начиналось поражение народа, Моисей и Аарон заступались за Израиль, прося Бога покарать только виновников.
+
+## Часть 3: Основные трудности перевода
+
+### Почему Моисей говорит о себе в третьем лице?
+
+Если в древности автор писал о событиях, которые касались лично его, то он нередко использовал местоимения "он" вместо "я" или "они" вместо "мы". При переводе подобных мест можно использовать обычные местоимения.
diff --git a/oba/01/01.md b/oba/01/01.md
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+# Видение Авдия
+
+Это заголовок книги. Под "видением", скорее всего, имеется в виду Божье послание вообще, а не конкретное слово, данное определённым образом Авдию. Альтенативный перевод: "Послание, данное Авдию", "Пророчество Авдия".
+
+# Так говорит Господь Бог о Едоме
+
+Данное пророчество от начала до конца обращено против Едома.
+
+# Господь Бог
+
+Или "Яхве" - именно под таким именем Господь открывался людям Ветхого Завета. См. сраницу translationWord о том, как его переводить.
+
+# посол был послан
+
+Здесь можно употребить действительный залог: "Господь послал Своего посла" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Вставайте
+
+"Поднимайтесь" (это призыв к народу, чтобы он приготовился).
+
+# Вставайте, выступим против него
+
+"Против него" - то есть "против Едома" или "против них" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/oba/01/02.md b/oba/01/02.md
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+++ b/oba/01/02.md
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+# Я сделал тебя малым между народами, и ты в большом презрении
+
+Начиная со 2-го стиха Авдий записывает слова Господа, обращённые против Едома.
+
+# Я сделал тебя малым
+
+Можно сказать: "Послушай! Я сделал тебя малым".
+
+# Я сделал тебя малым между народами, и ты в большом презрении
+
+Обе фразы означают одно и то же, но используются вместе для того, чтобы подчеркнуть, что Едом потерял своё важное положение (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Я сделал тебя малым между народами
+
+"Малым" - то есть "незначительным", "незаметным". Альтернативный перевод: "Я сделал тебя незначительным среди народов" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# и ты в большом презрении
+
+Здесь можно употребить действительный залог: "другие народы презирают тебя" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/oba/01/03.md b/oba/01/03.md
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--- /dev/null
+++ b/oba/01/03.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Видение Авдия о Едоме продолжается.
+
+# Гордость твоего сердца обольстила тебя
+
+Под "гордым сердцем" подразумеваются гордые мысли. Гордость народа Едома заставила его обмануться относительно своей безопасности. Альтернативный перевод: "твоя гордость обманула тебя" или "твоя гордость заставиа тебя думать, что ты находишься в безопасности" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Ты живёшь в ущельях скал
+
+"Ты живёшь в расщелинах скал" - такие места считались безопасными, потому что отовсюду были окружены камнями.
+
+# на возвышенном месте
+
+"в своём доме, построенном на высоком месте"
+
+# и говоришь в твоём сердце
+
+"В твоём сердце" - это идиома, означающая "в твоих мыслях". Альтернативный перевод: "и мысленно говоришь" или "и думаешь" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Кто сбросит меня на землю?
+
+Этот риторический вопрос указывает на то, что народ Едома был гордым и чувствовал себя в безопасности. Альтернативный перевод: "Никто не сможет сбросить меня на землю!" или "Я нахожусь в безопасности, и никто не сможет напасть на меня!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
diff --git a/oba/01/04.md b/oba/01/04.md
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--- /dev/null
+++ b/oba/01/04.md
@@ -0,0 +1,9 @@
+# Даже если бы ты как орёл поднялся высоко и устроил среди звёзд твоё гнездо
+
+Оба предложения являются преувеличением. и говорят, что даже если бы Едом устроился выше чем это возможно....
+
+Альтернативный перевод: "даже если бы у тебя были крылья и ты мог бы взлететь выше орла и устроить своё жилище среди звёзд" (см. [[rc://*/ta/man/translate/figs-hyperbole]] и [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# то и оттуда Я тебя сброшу
+
+Гордость ассоциируется с высотой, а смирение - с низким положением. "Сброшу" - значит "смирю". Альтернативный перевод: "Я смирю тебя" (см. [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/oba/01/05.md b/oba/01/05.md
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+++ b/oba/01/05.md
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+# Общая информация:
+
+Господь продолжает давать Авдию послание для Едома.
+
+# Разве воры приходили к тебе? Разве ночные грабители приходили, что ты так разорён?
+
+Цель этого риторического вопроса состоит в том, чтобы показать, что Божье наказание для Едома будет хуже грабительства. Можно уточнить: "Если бы к тебе приходили воры или грабители, то забрали бы только то, что им было нужно, но Я заберу у тебя абсолютно всё!" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Разве воры приходили к тебе? Разве ночные грабители приходили, что ты так разорён?
+
+Оба предложения означают одно и то же, но употреляются вместе для усиления мысли. Их можно объединить: "Разве воры приходили или ночные грабители приходили к тебе, что ты так разорён?" (см. [[rc://*/ta/man/translate/figs-hendiadys]]).
+
+# ночные грабители
+
+"грабители, приходящие ночью"
+
+# грабители
+
+Это люди, похищающие чужую собственность с применением насилия.
+
+# что ты так разорён
+
+Господь использует одно предложение внутри другого, чтобы показать, что наказание для Едома очень сурово. Альтернативный перевод: "ты полностью разорён".
+
+# Если бы к тебе проникли сборщики винограда, то разве они не оставили бы несколько ягод?
+
+Этот риторический вопрос показывает, что наказание для Едома хуже, чем сбор винограда. Можно уточнить: "Если бы к тебе проникли сборщики винограда, то они оставили бы у тебя несколько ягод. Но Я отниму у тебя всё!" (см. [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/oba/01/06.md b/oba/01/06.md
new file mode 100644
index 00000000..bfed9c6e
--- /dev/null
+++ b/oba/01/06.md
@@ -0,0 +1,11 @@
+# Как всё обобрано у Исава, и обысканы его тайники
+
+Здесь можно употребить действительный залог: "Враги отняли всё у Исава! Они нашли его спрятанные сокровища!" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# у Исава
+
+Жители Едома были потомками Исава. Поэтому слова "Едом" и "Исав" указывают один и тот же народ.
+
+# Как всё обобрано
+
+Враги забрали у жителей Едома всё самое ценное, а ненужное повредили и оставили в беспорядке.
diff --git a/oba/01/07.md b/oba/01/07.md
new file mode 100644
index 00000000..03b8aeed
--- /dev/null
+++ b/oba/01/07.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Господь продолжает давать Авдию послание для Едома.
+
+# обманут тебя, одолеют тебя те, кто живёт с тобой в мире. Тебе поставят ловушку
+
+Речь идёт о союзниках Едома.
+
+# кто живёт с тобой в мире
+
+"С тобой" - то есть "с Едомом".
+
+# До границы выпроводят тебя все твои союзники
+
+Или "все твои союзники силой прогонят тебя с земли". Жители Едома попытаются найти укрытие в земле своих союзников, но последние не позвлят им находиться в своей земле.
+
+# Нет в нём смысла
+
+Возможные значения: 1) враги предадут Едом: "твои враги говорят: 'Едом ничего не узнает!'" (речь идёт о ловушках, расставленных союзниками Едома - прим. пер.); 2) враги будут насмехаться над Едомом: "Едом лишился рассудка!".
diff --git a/oba/01/08.md b/oba/01/08.md
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index 00000000..945c44cf
--- /dev/null
+++ b/oba/01/08.md
@@ -0,0 +1,7 @@
+# Разве это будет не в тот день, когда Я уничтожу мудрецов в Едоме и благоразумных на горе Исава?
+
+Господь использует риторический вопрос, чтобы подчеркнуть, что Он непременно уничтожит жителей Едома. Альтернативный перевод: "Это будет в тот день, когда Я уничтожу мудрецов в Едоме и благоразумных на горе Исава!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# на горе Исава
+
+Большая часть едомской земли была гористой. Поэтому эту землю называли "горой Исава".
diff --git a/oba/01/09.md b/oba/01/09.md
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index 00000000..cb6585fa
--- /dev/null
+++ b/oba/01/09.md
@@ -0,0 +1,15 @@
+# твои храбрецы будут поражены страхом
+
+"самые сильные твои воины задрожат от страха"
+
+# Феман
+
+Это название одной из областей Едома (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# чтобы все на горе Исава были уничтожены убийством
+
+Здесь можно употребить действительный залог: "чтобы враги убили всех на горе Исава" или "чтобы враги уничтожили всех в твоей земле" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# были уничтожены убийством
+
+"были убиты"
diff --git a/oba/01/10.md b/oba/01/10.md
new file mode 100644
index 00000000..25841d1a
--- /dev/null
+++ b/oba/01/10.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Господь продолжает давать Авдию послание для Едома.
+
+# твоего брата Иакова
+
+Речь идёт о потомках Иакова. Иаков был братом Исава, поэтому о произошедших от них народах говорят как о братских. (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# тебя покроет стыд
+
+Это идиома. Альтернативный перевод: "ты почувствуешь глубокий стыд" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# ты будешь уничтожен навсегда
+
+Здесь можно употребить действительный залог: "враги сотрут тебя с лица земли" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/oba/01/11.md b/oba/01/11.md
new file mode 100644
index 00000000..0e3c4d39
--- /dev/null
+++ b/oba/01/11.md
@@ -0,0 +1,19 @@
+# когда ты стоял напротив
+
+"стоял беспомощно и смотрел"
+
+# чужие
+
+иноземцы
+
+# уводили его войско в плен
+
+Речь идёт об Иакове (о народе Израиля).
+
+# бросали жребий об Иерусалиме
+
+"бросали жребий, чтобы решить, кому достанется какая часть Иерусалима" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# ты был как один из них
+
+"Ты был, как один из врагов Иакова". То есть жители Едома не помогли израильтянам. Можно уточнить: "ты был, как враг израильтян, и ничем им не помог" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/oba/01/12.md b/oba/01/12.md
new file mode 100644
index 00000000..00a3c520
--- /dev/null
+++ b/oba/01/12.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+Господь продолжает давать Авдию пророчество о Едоме. С 12 по 14 стихи Бог говорит о том, как Едому не следовало поступать по отношению к израильтянам.
+
+# Не следовало радоваться
+
+"не следовало злорадствовать" или "не следовало торжествовать"
+
+# на день твоего брата
+
+Речь идёт о народе Израиля. Израиль (Иаков) был братом Исава.
+
+# в день бедствия
+
+"в день, когда пришла к нему беда"
+
+# в день
+
+Речь идёт о дне нападения вавилонян на Иерусалим и его полном разрушении.
+
+# в день гибели сыновей Иуды
+
+"на день его падения"
+
+# в день бедствия
+
+"в день его страдания"
diff --git a/oba/01/13.md b/oba/01/13.md
new file mode 100644
index 00000000..87892ce8
--- /dev/null
+++ b/oba/01/13.md
@@ -0,0 +1,11 @@
+# в день его несчастья,.. в день его гибели,.. день бедствия
+
+Это перевод одного и того же слова. Если в вашем языке есть понятие, с помощью которго можно передать все эти мысли, вы можете использовать его здесь.
+
+# в день бедствия
+
+"тогда, когда случилась с ним беда"
+
+# касаться его имущества
+
+"забирать его богатства" или "грабить его"
diff --git a/oba/01/14.md b/oba/01/14.md
new file mode 100644
index 00000000..bbb269f8
--- /dev/null
+++ b/oba/01/14.md
@@ -0,0 +1,11 @@
+# на перекрёстках
+
+Перекрёсток - это место пересечения дорог.
+
+# чтобы убивать бежавших
+
+"чтобы убивать тех, кто пытался спастись" или "чтобы ловить тех, кто пытался убежать"
+
+# выдавать уцелевших
+
+"брать в плен тех, кто остался в живых, и выдавать их врагам"
diff --git a/oba/01/15.md b/oba/01/15.md
new file mode 100644
index 00000000..7bc465b3
--- /dev/null
+++ b/oba/01/15.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+В 15-м стихе обращение Господа к Едому завершается. С 16-го по 21-й стихи Бог говорит через Авдия, что Он овладеет Едомом.
+
+# Потому что близок день Господа на все народы: как ты поступал, так и с тобой поступят. Расплата за твои дела вернётся на твою же голову
+
+Исследователи не уверены, завершает ли 15-й стих 14-й, или же начинает новую мысль и относится к 16-ому стиху.
+
+# Потому что близок день Господа на все народы
+
+"Наступает время, когда Господь покажет всем народам Свою силу и власть".
+
+# как ты поступал, так и с тобой поступят
+
+Здесь можно употребить действительный залог: "Я сделаю с тобой то же, что ты делал другим" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Расплата за твои дела вернётся на твою же голову
+
+"Вернётся на твою же голову" - значит "ты будешь наказан за все свои преступления". Альтернативный перевод: "тебя постигнут те же беды, которые ты причинял другим" (см. [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/oba/01/16.md b/oba/01/16.md
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+# Ведь как вы
+
+В других переводах этот стих звучит так: "Народ Иуды, как ты пролил кровь на Моей Святой горе, так и другие народы прольют твою кровь".
+
+# вы пили
+
+Наказание, которое постигнет Иудею, сравнивается с горьким напитком, которым напоят её враги (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# на Моей святой горе
+
+Речь идёт об Иерусалиме.
+
+# так и все народы всегда будут пить
+
+Божья кара сравнивается с горьким напитком, который виновные не перестанут пить. Альтернативный перевод: "Как на священной Моей горе вы, народ Мой, пили – так и все народы не перестанут пить горькую чашу" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Будут пить, проглотят и будут, как будто их и не было
+
+Здесь продолжается метафора с горьким напитком. "Проглотят" - значит в полной мере понесут наказание и будут полностью уничтожены. Альтернативный перевод: "Я воздам им в полной мере - так, что они перестанут существовать" или "Я буду наказывать их до тех пор, пока они не исчезнут" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/oba/01/17.md b/oba/01/17.md
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+++ b/oba/01/17.md
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+# Общая информация:
+
+В 16-21 стихах Господь говорит через Авдия, что народ Иудеи завладеет землёй Едома.
+
+# А на горе Сион будет спасение
+
+Или "а на горе Сион соберутся оставшиеся в живых" (перевод Международной Библейской Лиги - прим. пер.). Можно уточнить: "некоторые израильтяне, сумевшие избежать Божьего наказания, соберутся на горе Сион" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# и она будет святыней
+
+Речь идёт о горе Сион.
+
+# Дом Иакова
+
+Под "домом" подразумеваются потомки Иакова. Альтернативный перевод: "потомки Иакова" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/oba/01/18.md b/oba/01/18.md
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+++ b/oba/01/18.md
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+# Дом Иакова будет огнём, дом Иосифа — пламенем
+
+Бог сравнивает дом Иакова и Иосифа с огнём, который уничтожит Исава так же легко и быстро, как пламя уничтожает солому (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# соломой
+
+Солома - это сухие стебли зерновых культур, остающиеся после обмолота.
+
+# его подожгут
+
+Речь идёт о жителях Едома, являющихся потомками Исава.
+
+# никого не останется из дома Исава
+
+"никто из потомков Исава не сможет выжить"
+
+# потому что так сказал Господь
+
+Или "потому что Господь поклялся совершить это". Это выражение используется тогда, когда речь идёт о том, что сказанное Господом непременно сбудется.
diff --git a/oba/01/19.md b/oba/01/19.md
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+++ b/oba/01/19.md
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+# Общая информация:
+
+В 16-21 стихах Господь говорит через Авдия, что народ Иудеи овладеет землёй Едома.
+
+# Те, кто живёт на юге, завладеют горой Исава
+
+"Израильтяне, живущие в Негеве, захватят землю едомлян"
+
+# а те, кто в долине
+
+Речь идёт об израильтянах, живущиз в западных предгорьях Израиля. Они захватят в битве землю филистимлян.
+
+# Завладеют
+
+Имеется в виду "Израиль завладеет".
+
+# Вениамин завладеет
+
+"колено Вениамина захватят " или "потомки Вениамина завладеют"
diff --git a/oba/01/20.md b/oba/01/20.md
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+++ b/oba/01/20.md
@@ -0,0 +1,21 @@
+# (note title)
+
+# Общая информация:
+
+В 16-21 стихах Господь говорит через Авдия, что народ Иудеи овладеет землёй Едома.
+
+# И переселённые из войска сыновей Израиля завладеют ханаанской землёй
+
+Возможные значения: 1) речь идёт о пленниках, уведённых в Ассирию из Северного Израильского царства; 2) имеется в виду народ Иудеи, живший за пределами Иерусалима и изгнанный в Вавилон.
+
+# до Сарепты
+
+Сарепта - это финикийский город, находившийся к северу от Израиля на побережье Средиземного моря между Тиром и Сидоном. Альтернативный перевод: "далеко на север, до Сарепты" (см.[[rc://*/ta/man/translate/translate-names]]).
+
+# а переселённые из Иерусалима
+
+Эта группа противопоставлена или израильтянам из Северного царства, или народам Иудеи, жившим за пределами Иерусалима.
+
+# находящиеся в Сефараде
+
+Неизвестно, где находилось это место. Некоторые исследователи считают, что речь идёт о городе Сардис в Лидии (см. [[rc://*/ta/man/translate/translate-names]]).
diff --git a/oba/01/21.md b/oba/01/21.md
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+++ b/oba/01/21.md
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+# Избавители придут на гору Сион, чтобы судить гору Исава
+
+"Освободители придут в Иерусалим и будут править оттуда Исавом".
+
+# Избавители
+
+Возможные значения: 1) речь идёт об израильских военачальниках, которые покорят Едом; 2) речь идёт о тех, кто был освобождён из плена.
+
+# и будет царство Господа
+
+Имеется в виду, что Господь будет Сам царствовать. Альтернативный перевод: "и Господь будет правителем всех".
diff --git a/oba/front/intro.md b/oba/front/intro.md
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+# Введение в книгу пророка Авдия
+
+## Часть 1: Общие характеристики
+
+### Структура книги
+
+  1. Господь будет судить Едом (1:1-16)
+
+  * Бог уничтожит Едом (1:1–9)
+  * Причина падения Едома (1:10–14)
+
+  2. Господь будет судить народы (1:15–16)
+  3. Бог освободит Свой народ (1:17–21)
+
+### О чём книга пророка Авдия?
+
+После того, как вавилоняне разрушили Иерусалим, народ Едома задерживал спасавшихся евреев и отдавал их в руки вавилонян. В книге пророка Авдия говорится, что Бог будет судить едомлян за вред, который они причинили Его народу. Это пророчество служило утешительным словом для пленных евреев.
+
+### Как переводить заголовок?
+
+Как правило, заголовок переводится так: "Книга пророка Авдия" или "Авдий". Можно сказать: "Пророчество Авдия" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+### Кто написал данную книгу?
+
+Скорее всего, её автором был пророк Авдий. Нам ничего о нём не известно, кроме того, что с иврита его имя переводится как "Божий слуга".
+
+## Часть 2: Религиозный и культурный контекст пророчества
+
+### Какие отношения существовали между Едомом и Израилем?
+
+Авдий говорит о Едоме, как о "брате" Израиля, потому что едомляне были потомками Исава, а израильтяне - Иакова. Иаков и Исав были братьями. Это сделало Исава ещё худшим предателем.
+
+## Часть 3: Трудности перевода
+
+### В чём состояла гордость Едома?
+
+В пророчестве Авдия говорится о "гордости сердца" едомлян. Этот народ считал, что ни Бог, ни враги не смогут одержать над ним победу (см. [[rc://*/tw/dict/bible/other/proud]]).
diff --git a/phm/01/01.md b/phm/01/01.md
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+# Общая информация:
+
+Павел трижды идентифицирует себя как автор этого письма. Очевидно, с ним был Тимофей, который скорее всего и записал сказанные Павлом слова. Павел приветствует тех, кто встречается в домашней церкви в доме Филимона. Все случаи использования местоимений «я», «меня» и «моё» относятся к Павлу. Филимон - главный человек, которому было написано это письмо. Все случаи использования местоимений «ты», «тебя» и «твоё» относятся к нему и стоят в единственном числе, если не указано иное. (См: [[rc://*/ta/man/translate/figs-you]])
+
+По всей видимости, Филимон жил в Колоссах или неподалёку от этого города, поскольку в послании Колоссянам упоминаются 8 из 10 человек, упомянутых в послании Филимону (т. е. все, кроме Филимона и Апфии).
+
+# Павел, узник Иисуса Христа, и брат Тимофей приветствуем дорогого нашего сотрудника Филимона,
+
+Παῦλος δέσμιος Χριστοῦ Ἰησοῦ καὶ Τιμόθεος ὁ ἀδελφὸς Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν - "Павел, узник Иисуса Христа, и Тимофей, брат, - Филимону, возлюбленному и соработнику/сотруднику нашему,"
+
+Альт. перевод: "Павел, узник Христа Иисуса, и брат Тимофей,– тебе, Филимон, возлюбленный соратник наш," (пер. Кулакова) или "От Павла, узника Христа Иисуса, и от брата Тимофея — дорогому нашему сотруднику Филимону," (СРП РБО).
+
+# Павел, узник Иисуса Христа, и брат Тимофей приветствуем... Филимона
+
+В вашем языке может быть особый способ представления авторов письма. В начале этого письма отсутствует гл. "приветствуем" (однако это подразумевается), но присутствует адресат. Альтернативный перевод: «Я, Павел, заключенный за Христа Иисуса, и Тимофей, наш брат, пишем это письмо ... Филимону». (См: [[rc://*/ta/man/translate/figs-exclusive]])
+
+# узник Иисуса Христа
+
+Или: «заключенный за Христа Иисуса». Апостол Павел за проповедь Благой Вести (о Христе) оказался в заключении (в Риме (или Эфесе)).
+
+# брат
+
+Здесь это означает, что данный человек (Тимофей) является христианином, братом по вере.
+
+# дорогого нашего
+
+Букв.: "возлюбленного".
+
+# сотрудника
+
+Возм. понимание: «который, как и мы, работает для распространения Благой вести».
+
+Это единственное из посланий Павла, в начале которого он говорит о себе как об узнике Иисуса Христа. В семи посланиях Павел представляется как "апостол"; еще в двух (1-2Фес.) называет себя только по имени, и в трех - "рабом Иисуса Христа". Не исключено, что здесь Павел воздержался от напоминания о своем апостольстве потому, что в его письме к Филимону содержалось не повеление, которое следовало бы подкрепить подобным напоминанием, а горячая личная просьба. Павел был узником римских властей, но "носил узы" за свое свидетельствование о Спасителе, и потому имел все основания называть себя "узником Иисуса Христа" (Флм. 1:9). Епафрас отбывал заключение вместе с Павлом (ст. 23). Добавляя слова "и Тимофей брат", Павел подчеркивает свою симпатию и любовь к адресату. Имя Тимофея сопутствует его собственному имени при начале пяти других Павловых посланий (2Кор., Флм., Кол., 1-2Фес.).
diff --git a/phm/01/02.md b/phm/01/02.md
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+# а также дорогую Апфию, и Архиппа, нашего соратника, и твою домашнюю церковь.
+
+καὶ Ἀπφίᾳ τῇ ἀδελφῇ\* καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ, - "и Апфии, сестре\*, и Архиппу, соратнику нашему и которой по дому твоему церкви (= и домашней твоей церкви)".
+
+* В более поздних (византийских) рукописях вм. "сестре" употреблено сл. "любимой".
+
+Альт. перевод: "сестре Апфии, и Архиппу, также доброму сподвижнику нашему, и церкви, что собирается в доме твоем:" (пер. Кулакова).
+
+# дорогую Апфию
+
+В некоторых переводах здесь «сестру Апфию», что означает, что она была верующей, а не просто родственницей. Альт. перевод: «Апфию, нашу сестру в Господе» или «Апфию, нашу духовную сестру». (См: [[rc://*/ta/man/translate/translate-names]])
+
+Речь, возможно, идёт о жене Филимона, которая могла занимать полуофициальное положение в их домашней церкви, в свете и того обстоятельства, что по обычаям ее времени на ней лежала постоянная обязанность надзирать за рабами и заботиться о них.
+
+# Архиппа
+
+Это имя мужчины из церкви Филимона. (См: [[rc://*/ta/man/translate/translate-names]])
+
+Некоторые полагают, что Архипп, сподвижник наш, приходился Филимону сыном. Он мог быть пастором в Колоссах выполнявшим и миссионерские обязанности, - судя по тому краткому наставлению - напоминанию, которое Павел просил колоссян передать Архиппу (Кол. 4:17). Возможно, в свете положения, которое он занимал, Архипп мог оказать воздействие и на Филимона в направлении желательном для Павла.
+
+# нашего соратника
+
+Сущ. συστρατιώτης: соратник, сослуживец (в армии), сподвижник. Т. е. тот, кто участвует в тех же битвах, встречается с теми же опасностями, сражается за те же цели; тот, кто верен и не покидает своего поста, независимо от обстоятельств, с которыми он может столкнуться.
+
+Местоимение «нашего» здесь относится к Павлу и к находящимся с ним, а не к читателю. (См: [[rc://*/ta/man/translate/figs-exclusive]])
+
+Павел говорит здесь о Архиппе как о солдате. Это означает, что Архипп так же усердно трудится, как и сам Павел, над распространением Благой вести. Альт. перевод: «нашего духовного соратника» или «который также сражается в духовной битве вместе с нами». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# домашнюю церковь
+
+Церковь, собиравшаяся в доме Филимона, тоже могла, со своей стороны, повлиять на него. Если бы Павел не обратился с приветствием и к церкви непосредственно, среди христиан, приходивших в дом к Филимону, могли бы поползти разные слухи, коль скоро они вновь увидели бы Онисима, некогда сбежавшего из этого дома. Обычай проводить церковное служение в частных домах был распространен вплоть до 200 г. по Р. Х. И только в 3 в. церкви стали обзаводиться особыми зданиями, помещениями. О "домашних церквах" Павел упоминает и в послании к Римлянам (16:5), а также в послании к Колоссянам (4:15).
diff --git a/phm/01/03.md b/phm/01/03.md
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+# Пусть благодать и мир от нашего Бога Отца и Господа Иисуса Христа будут с вами
+
+χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. - "благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа".
+
+Или: «Пусть Бог, наш Отец, и Господь Иисус Христос дадут вам благодать и мир». Это благословение.
+
+Сущ. χάρις: 1. благосклонность, любезность, благожелательность; 2. благодать, благоволение.
+
+Сущ. εἰρήνη: мир, безопасность, покой; часто - благополучие как евр. שָׂלוֹם‎ (шалом).
+
+Именно это приветствие "Благодать вам и мир от Бога Отца вашего и Господа Иисуса Христа" является обычным (типичным) для Павла. Оно повторяется и в девяти других его посланиях (Рим., 1-2Кор., Еф., Гал, Фил., Кол., 1-2Фес), а еще в трех (1-2Тим. и Тит.) - незначительно видоизменяется. Важно отметить порядок слов в приветствии. Слово "мир" выражает духовное состояние, свидетельствующее о должных взаимоотношениях между человеком и Богом; "мир" - это результат "благодати" Божьей, без нее он немыслим. Мир с Богом дается верой (Рим. 5:1). И сознается человеком на опыте благодаря служению Святого Духа, живущего в нем (Еф. 5:18; Гал. 5:22-23). Молитвой о ниспослании благодати Господом Иисусом Христом Павел начинает и завершает это письмо (см. ст. 24)
diff --git a/phm/01/04.md b/phm/01/04.md
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+# Я благодарю моего Бога всегда, когда вспоминаю о тебе в моих молитвах и
+
+Εὐχαριστῶ τῷ θεῷ μου πάντοτε μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, - "Благодарю Бога моего всегда, упоминание тебя делающий (=у(вс-)поминая тебя) при (=в) молитвах моих",
+
+Возм. перевод: "Я всегда благодарю Бога моего, вспоминая о тебе в своих молитвах," (СРП РБО).
+
+Сущ. μνεία: память, воспоминание, упоминание.
+
+В начале каждого из своих посланий, за исключением послания к Галатам, апостол Павел выражает благодарность Богу. В этом он следовал обычаю своего времени: не только христиане, но и язычники включали при переписке слова благодарения высшим силам в строки приветствия. Здесь тоже апостол Павел произносит молитву благодарения Богу за верующих. эти слова встречаем почти без изменений и в других "тюремных посланиях" апостола (сравните Еф. 1:15-16; Фил. 1:3-4; Кол. 1:3-4).
+
+Через взаимные молитвы укрепляется связь между членами Тела Христова в разных местах! Павел не просто молитвенно вспоминает Филимона: это одновременно его благодарность и просьба к Богу.
diff --git a/phm/01/05.md b/phm/01/05.md
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+++ b/phm/01/05.md
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+# слышу о твоей любви и вере, которые ты имеешь к Господу Иисусу и ко всем святым
+
+ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν, ἣν ἔχεις πρὸς τὸν κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους, - "слышащий (=слыша) о твоей любви и вере, которую имеешь к Господу Иисусу и для (=ко) всех святых"
+
+Павел узнал (букв.: "услышал") о вере Филимона. Он здесь подчёркивает, что существует тесная (прямая) связь между отношением человека к Богу и к братьям по вере (святым): одно без другого просто немыслимо. Общение с братьями по вере и любовь к ним - важнейший индикатор духовной жизни, по мысли Иоанна (см. 1Ин. 2:9-10, 4:20-21, 5:1-2).
+
+Веру во Христа сочетали с любовью ко святым и Ефесяне (Еф. 1:15), Колоссяне (Кол. 1:4), Фессалоникийцы (1Фес. 1:3; 2Фес. 1:3). Вера в Господа естественно (органически) порождала эту любовь. Упомянутые подтверждения касательно Филимона Павел мог слышать от Онисима и Епафраса. Но если Филимон любил всех святых, то теперь не мог обойти любовью и Онисима, тоже "отделенного" Христом, т. е. святого!
diff --git a/phm/01/06.md b/phm/01/06.md
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index 00000000..daf9d192
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+++ b/phm/01/06.md
@@ -0,0 +1,29 @@
+# Я молюсь, чтобы вера, которую ты разделяешь с нами, помогла понять всё доброе, что вы имеете в Иисусе Христе.
+
+ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν\* εἰς Χριστόν\*. - чтобы общность веры твоей действенной сделалась в познании всякого добра в нас\* для Христа\*".
+
+* В некоторых рукописях вм. "нас" - "вас" и вм. "Христа" - "Иисуса Христа".
+
+Возм. перевод: "Я молюсь, чтобы твоя вера, общая для всех нас, привела к постижению того блага, что есть у нас благодаря единению с Христом" (СРП РБО).
+
+# чтобы вера, которую ты разделяешь с нами, помогла понять
+
+Возможные значения: 1) «чтобы то, как вы рассказываете другим о своей вере, также приводило их к вере» или 2) «чтобы то, как вы верите вместе с нами, привело к пониманию».
+
+Сущ. κοινωνία: (взаимо-)отношения, (со)участие, общение, общительность. Это слово может обозначать щедрость или участие; основная идея — вера Филимона должна проявиться в любящем служении.
+
+# помогла понять всё доброе, что вы имеете в Иисусе Христе
+
+букв.: "действенной сделалась в познании всякого добра в нас для (=в, через) Христа".
+
+Сущ. ἐπίγνωσις: познание, осознание, признание, знание.
+
+Или: «дало хороший результат и помогло понять всё то хорошее, что у нас есть».
+
+# в Иисусе Христе
+
+Или: «благодаря Христу» или «благодаря тому, что мы принадлежим Христу».
+
+Возможно несколько иное прочтение этого стиха. Павел молился о том, чтобы Филимон деятельно делился своею верой с окружающими, чтобы она сказывалась в его делах, и чтобы в процессе этого он преуспевал в познании великих благословений, полученных им и его домашней церковью во Христе Иисусе. Стих труден для перевода - с точки зрения грамматической взаимосвязи его первой и второй частей. Но его смысл, очевидно, в том, что, "делясь" с другими своей верой, Филимон все полнее познавал бы эти духовные благословения, которых сам удостоился. Однако построение греческой фразы говорит и о возможности "обратной" взаимосвязи: все полнее познавая свои благословения во Христе, Филимон тем "деятельнее" делился бы своей верой с людьми. Для верующего это естественно: чем более он постигает безмерность того, что имеет во Христе, тем горячее его желание говорить о Нем людям.
+
+Кроме того, Апостол Павел говорит о том, что общность веры (христианское общение) приводит к более глубокому познанию Христа и того доброго, что Он принёс в жизнь верующего человека.
diff --git a/phm/01/07.md b/phm/01/07.md
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--- /dev/null
+++ b/phm/01/07.md
@@ -0,0 +1,29 @@
+# Меня очень радует и утешает твоя любовь, потому что благодаря тебе, брат, успокоились сердца святых людей.
+
+χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ. - "Ведь радость многую\* я возымел\* и утешение при любви твоей, потому что внутренности святых успокоены через тебя, брат".
+
+* В некоторых рукописях вм. фразы "радость многую я возымел" - "радость имеем многую".
+
+Сущ. παράκλησις: 1. просьба, мольба, воззвание; 2. увещ(ев)ание, утешение, ободрение, наставление. Значение №2 подходит к нашему контексту!
+
+Возм. перевод стиха: "Ты очень обрадовал и утешил меня своей любовью, ты успокоил ею, брат, души верующих" (пер. Кулакова).
+
+# благодаря тебе, брат, успокоились сердца святых людей
+
+Сущ. σπλάγχνον: внутренность; перен. сердце, любовь, милосердие. Этот термин используется для обозначения всего человека целиком и его личности на глубочайшем уровне.
+
+Здесь «сердца» (букв.: "внутренности") - это метонимия эмоций или внутреннего состояния человека.Это можно перефразировать в активной форме.
+
+Альт. перевод: «благодаря тому, что ты поощрял верующих» или «благодаря твоей помощи верующим».
+
+Гл. ἀναπαύω: давать покой или отдых (от трудов); ср.з. отдыхать, (ус)покоиться, почивать.
+
+Это слово обозначает отдых, расслабленность как подготовку к возобновлению трудов и страданий.
+
+(См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# тебе, брат
+
+Или: «тебе, дорогой брат» или «тебе, дорогой друг». Павел называл Филимона «братом» не только потому, что они оба были верующими людьми и сотрудниками в распространении Благой Вести, но, и по всей видимости, потому, что состояли в дружеских отношениях.
+
+Здесь Павел подчёркивает, что подлинное общение верующих, основанное на взаимной любви, приносит другим людям радость и внутренний мир. Духовно "успокоенный" Христом, Филимон мог "успокоить" теперь сердца своих собратьев в Господе, проявляя заботу о них. Поэтому апостол говорит о том, что и сам он радуется и утешается тому, как Филимон, его брат по вере, несёт утешение другим христианам.
diff --git a/phm/01/08.md b/phm/01/08.md
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+++ b/phm/01/08.md
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+# Связующее утверждение:
+
+Павел начинает излагать свою настоятельную просьбу и основную причину написания этого письма.
+
+# Поэтому, хотя я имею смелость во Христе приказывать тебе, как поступать должным образом,
+
+Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον - "Поэтому многое во Христе право имеющий (=имея) приказывать тебе подходящее (= твой долг)".
+
+# имею смелость во Христе
+
+Сущ. παρρησία: 1. открытость, откровенность, прямота; с прел. ἐν обозн. - явно, всенародно; 2. дерзновение, смелость, уверенность, твердое упование. Возможные значения: 1) «власть во Христе» или 2) «мужество благодаря Христу».
+
+Альт. перевод: «имею мужество, потому что Христос дал мне власть».
+
+# приказывать тебе, как поступать должным образом,
+
+Гл. ἐπιτάσσω: повелевать, приказывать.
+
+Гл. ἀνήκω (прич.): приличествовать, подобать, быть приличным, поступать должным образом.
+
+Иногда Павлу приходилось доказывать своё право называться апостолом (см. 1Кор. 9:2). Это право он видел только благодаря тому, что был призван Христом, поэтому по праву мог отдавать приказания руководителям поместных общин, но этим правом очень часто сознательно не пользовался ради верующих!
+
+Любовь, являемая Филимоном ко всем святым (см. ст. 7), должна теперь распространиться и на Онисима. Как апостол, Павел достаточно смел ("имею во Христе смелость"), чтобы приказывать Филимону, что тому надлежит делать. Но он предпочитает совсем иное.
diff --git a/phm/01/09.md b/phm/01/09.md
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+++ b/phm/01/09.md
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+# именно я, посланник Павел, который теперь осуждён за веру в Иисуса Христа, прошу с любовью.
+
+διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης νυνὶ δὲ καὶ δέσμιος Χριστοῦ Ἰησοῦ· - "из-за любви более прошу, таковой сущий как Павел-старец, теперь же и узник Христа Иисуса;".
+
+Возм. перевод: "но вместо этого, движимый любовью, прошу я– я, Павел, посланник/посол, а теперь и узник Христа Иисуса," (пер. Кулакова).
+
+Гл. παρακαλέω: 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, умолять, упрашивать.
+
+Сущ. πρεσβύτης: старец; возм. посол, посланник.
+
+Сущ. δέσμιος: узник, пленник; прил. связанный, скованный.
+
+Апостол предпочитает просить именно по любви (надеясь на любовь, которую имеет Филимон, ср. ст. 5,7). Если он примет Онисима и простит его, это будет очевидным проявлением его любви как к беглому рабу, так и к апостолу. Откликнуться на просьбу Павла Филимону следовало еще и потому, что тот был старцем, а теперь еще и узником Иисуса Христа (ср. ст. 1). Будучи "старцем" (греч. пресбитес), Павел обладал авторитетом по соответственно своему солидному возрасту (в древнем обществе старики пользовались особым почетом как люди, умудренные жизненным опытом); теперь же, находясь "в узах", сам он мало что мог сделать для Онисима. (Со стороны же Филимона это должно было вызвать особое сочувствие к апостолу, а, значит, и желание исполнить его просьбу.) Так что судьба Онисима была в его руках.
diff --git a/phm/01/10.md b/phm/01/10.md
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+++ b/phm/01/10.md
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+# Общая информация:
+
+Онисим - это имя мужчины. По-видимому, он был беглым рабом Филимона, который совершил серьёзный проступок (возможно, что-то украл у своего хозяина).
+
+# Прошу тебя об Онисиме, который стал моим сыном в заключении.
+
+παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς, Ὀνήσιμον, - "прошу тебя о моём ребёнке, которого я (по-)родил в узах/заключении\*, Онисима,". \*В некоторых греч. рукописях вм. "в узах" - "в узах моих".
+
+# об Онисиме
+
+Во многих переводах так: «о моём сыне Онисиме». Павел говорит о своих отношениях с Онисимом, как будто они любят друг друга подобно отцу и сыну. Онисим не был родным (физиологическим) сыном Павла, но духовно родился от него, когда Павел возвестил ему Благую Весть о Христе, поэтому апостол и полюбил его (Онисима). Альт. перевод: «о моём духовном сыне Онисиме». (См: [[rc://*/ta/man/translate/figs-metaphor]]) Имя «Онисим» означает «выгодный» или «полезный».  (См: [[rc://*/ta/man/translate/translate-names]])
+
+# который стал моим сыном в заключении
+
+Букв.: "которого родил я в узах".
+
+Гл. γεννάω: родить; перен. создавать, порождать. Здесь «стал моим сыном» - это метафора, которая означает, что Павел обратил Онисима ко Христу, находясь в заключении.
+
+Альт. перевод: «который стал моим [духовным] сыном, когда я находился в своих цепях» или «который стал для меня сыном, пока я находился в заключении». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# в заключении
+
+См. прим. к ст. 9.
+
+Или: «В узах» или «в цепях».
+
+Заключенных часто заковывали в цепи. Павел был в тюрьме, когда наставлял Онисима в вере, и все ещё находился в тюрьме, когда писал это письмо.
+
+Альт. перевод: «пока я был в тюрьме ... пока я всё ещё нахожусь в тюрьме». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+Павел просил о своем сыне, буквально: (прошу) "о моем ребенке"); так апостол называл только Тимофея (1Тим. 1:2; 2Тим. 1:2) и Тита (Тит. 1:4). Убежав от своего хозяина, Онисим в Риме познакомился с Павлом. Приведенный им к Спасителю, он сделался для апостола "сыном", которого тот родил… в узах своих. То обстоятельство, что раб был обращен им в тюрьме, вероятно, вызвало в них чувство особой взаимной привязанности. С духовной точки зрения их связали отношения отца и сына! Павел всегда считал себя "отцом" тех, кого привел ко Христу (ср. 1Кор. 4:15; сравните 1Тим. 1:2; 2Тим. 1:2). Между уверовавшим и тем человеком, которым Господь воспользовался, чтобы привести его к Себе, обычно устанавливаются особо теплые отношения, и это естественно.
diff --git a/phm/01/11.md b/phm/01/11.md
new file mode 100644
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--- /dev/null
+++ b/phm/01/11.md
@@ -0,0 +1,9 @@
+# Он был когда-то бесполезен для тебя, а теперь полезен тебе и мне. Я отсылаю его.
+
+τόν ποτέ σοι ἄχρηστον νυνὶ δὲ [καὶ] σοὶ καὶ ἐμοὶ εὔχρηστον, - "когда-то тебе бесполезного, теперь же и тебе, и мне очень полезного".
+
+Прил. ἄχρηστος: негодный, бесполезный, бессмысленный, ненужный, неисправный.
+
+Прил. εὔχρηστος: полезный, (при)годный, выгодный, благопотребный.
+
+Возможно, здесь - игра слов, основанная на латинском имени Онисим. Так, Онисим, распространенное среди римских рабов имя, означает "полезный", "годный". Однако этот раб, убежав от своего господина, стал для него "бесполезным" ("был… бесполезен"). Слова а "теперь полезен тебе и мне" подразумевают радикальное изменение, происшедшее с Онисимом в результате его нового рождения.
diff --git a/phm/01/12.md b/phm/01/12.md
new file mode 100644
index 00000000..b92d8cd3
--- /dev/null
+++ b/phm/01/12.md
@@ -0,0 +1,18 @@
+# А ты прими его, как моё сердце.
+
+ὃν ἀνέπεμψά σοι\*, αὐτόν, τοῦτ᾽ ἔστιν τὰ ἐμὰ σπλάγχνα\*· - "которого я отослал тебе\*, это есть мои внутренности\*".
+
+* \* В ряде греч. рукописей фраза, выделенная через
+* \*, даётся так: "ты же его, это есть мои внутренности, забери к себе".
+
+# как моё сердце
+
+Букв.: "это есть мои внутренности".
+
+Сущ. σπλάγχνον: внутренность; перен. сердце ("мое собственное сердце"), любовь, милосердие.
+
+Здесь «сердце»/внутренности является метонимией эмоций человека. Фраза «как моё сердце» - это метафора, означающая горячую любовь к кому-то. Павел говорил так об Онисиме.
+
+Альт. перевод: «которого я очень сильно люблю» или "который стал частью меня самого" (пер. Кулакова). (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+Коль скоро этот обращенный им раб стал для Павла, "как его сердце", как бы мог Филимон отказать своему другу - апостолу в его просьбе?
diff --git a/phm/01/13.md b/phm/01/13.md
new file mode 100644
index 00000000..8bf92b37
--- /dev/null
+++ b/phm/01/13.md
@@ -0,0 +1,33 @@
+# Я хотел удержать его при себе, чтобы он вместо тебя послужил мне в заключении за проповедь Радостной Вести.
+
+Ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ \*μοι διακονῇ\* ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου, - "которого я желал ко мне самому удерживать, чтобы за тебя мне он служил".
+
+* \* В ряде рукописей гл. и мест. меняются местами: διακονῇ μοι - "он служил мне".
+
+# Я хотел удержать его при себе
+
+Гл. βούλομαι: хотеть, желать, намереваться.
+
+Гл. κατέχω: держать, удерживать, задерживать. Хотя это слово может употребляться в разных значениях, идея оборота - "оставлять при себе".
+
+# чтобы он вместо тебя послужил мне
+
+Или: «чтобы он, поскольку ты сам не можешь быть здесь, помогал мне» или «чтобы он мог помогать мне вместо тебя».
+
+# в заключении
+
+Сущ. δεσμός (мн. ч.): привязь; мн. ч. узы, оковы.
+
+Или: «В узах» или «в цепях».
+
+Заключенных часто заковывали в цепи. Павел был в тюрьме, когда благовествовал Онисиму, и все ещё находился в тюрьме, когда писал это письмо.
+
+Альт. перевод: «пока я всё ещё нахожусь в тюрьме». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# за проповедь Радостной Вести
+
+Сущ. εὐαγγέλιον: евангелие, благая весть, благовествование. Павел находился в тюрьме, потому что он публично проповедовал Евангелие. Это можно сформулировать яснее.
+
+Альт. перевод: «потому что я проповедовал Евангелие/Благую Весть».(См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Павел рассматривал этого раба-христианина, "сына и брата своего", "на равных" с его господином. Желая еще более расположить Филимона к исполнению своей просьбы, апостол говорит: "Я хотел удержать его при себе", подразумевая под этими словами, что был настолько уверен в добрых чувствах к себе со стороны Филимона, что даже подумывал оставить себе его раба - дабы тот заменил ему своего господина, который, если бы это было возможно, конечно, и сам не отказался бы послужить апостолу Павлу в узах. Да, апостол нуждался в помощи и имел на нее право, но чувство долга помешало ему воспользоваться им. Сознавая, что раб, с которым его связывали братские узы, - собственность своего господина, Павел отослал Онисима назад в Колоссы.
diff --git a/phm/01/14.md b/phm/01/14.md
new file mode 100644
index 00000000..9b9557bc
--- /dev/null
+++ b/phm/01/14.md
@@ -0,0 +1,29 @@
+# Но не хотел ничего делать без твоего согласия, чтобы твоя доброта была проявлена не по принуждению, а добровольно.
+
+χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ ἀλλὰ κατὰ ἑκούσιον. - "без твоего же мнения ничего я захотел сделать, чтобы не как по необходимости добро твоё было, но по волеизъявлению".
+
+Альт. перевод: "Но решил не делать этого без твоего согласия, чтобы доброе дело твое было не вынужденным, а добровольным" (пер. Кулакова).
+
+# Но не хотел ничего делать без твоего согласия
+
+Сущ. γνώμη: мысль, склонность, воля, желание, настроение; мнение, убеждение, совет, предложение, согласие; решение, постановление.
+
+Альт. перевод: «Но я хотел бы оставить его со мной, только если ты дашь на это своё согласие».(См: [[rc://*/ta/man/translate/figs-doublenegatives]])
+
+См. предыдущий стих, где апостол говорит о своём желании оставить при себе Онисима.
+
+# чтобы твоя доброта была проявлена не по принуждению, а добровольно
+
+Сущ. ἀνάγκη: 1. необходимость, неизбежность, нужда; 2. бедствие; 3. принуждение, вынуждение, давление; возм. насилие, пытка.
+
+Или: «Я не хотел, чтобы ты сделал это доброе дело потому, что я приказал это сделать, а потому, что ты сам захотел этого».
+
+# а добровольно
+
+Прил. ἑκούσιος: добровольный. Используется здесь с предлогом: "по собственному желанию".
+
+Или: «а потому, что ты по собственному желанию решил сделать то, что правильно».
+
+Апостол Павел в ст. 5 уже упоминал о вере и любви Филимона к другим людям, услышав о которых он весьма обрадовался. Здесь же Павел призывает его проявить те же качества только по отношению к своему беглому рабу, Онисиму.
+
+Удержать раба при себе Павел мог бы лишь с согласия его владельца. Он, конечно, мог бы написать Филимону, прося его разрешения на то, чтобы Онисим остался в Риме, но предпочел, чтобы подобное разрешение дано было не вынужденно, а добровольно. Освободил ли Филимон Онисима и отослал ли его назад в Рим для служения Павлу, неизвестно.
diff --git a/phm/01/15.md b/phm/01/15.md
new file mode 100644
index 00000000..c418e2a7
--- /dev/null
+++ b/phm/01/15.md
@@ -0,0 +1,25 @@
+# И может быть, он для того на время и отлучился, чтобы ты принял его навсегда,
+
+Τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς, - "Скорее ведь из-за (=для/ради) этого он был удалён до часа, чтобы вечно его ты удерживал",
+
+# И может быть, он для того на время и отлучился, чтобы
+
+Гл. χωρίζω (пасс.): отделять, разделять, разводить, удалять, разлучать, отлучать. Пасс. форма может быть т. н. "богословским пассивом", евр. способом выражения того, что действие выполнено Богом.
+
+Это можно перефразировать в активной форме.
+
+Альт. перевод: «Возможно, причина, по которой Бог забрал у тебя Онисима на какое-то время, это». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# на время
+
+Сущ. ὥρα: 1. час; 2. время, година.
+
+Или: «на какой-то промежуток времени».
+
+# чтобы ты принял его навсегда.
+
+Прил. αἰώνιος: вечный (без начала и без конца), постоянный, непрерывный. В данном контексте значит постоянно, надолго.
+
+Гл. ἀπέχω: 1. перех. получать сполна, принимать; 2. неперех. находиться далеко, держаться или быть вдали. Здесь имеется в виду "хранить", "хранить для себя".
+
+Апостол Павел предлагает Филимону взглянуть на произошедшее (случай с беглым рабом Онисимом) с другой стороны: с перспективы Бога. Именно Бог допустил, чтобы это всё случилось. Цель Павла - показать, что у Бога не имеют значения социальные границы и касты. Уверовавший во Христа может не только прощать своих врагов, но - если они также обратились ко Христу - от всего сердца принимать, приобретать их! Христианская любовь и вера в Бога должны были стать новой основой для взаимоотношений Филимона и Онисима.
diff --git a/phm/01/16.md b/phm/01/16.md
new file mode 100644
index 00000000..40d3ba18
--- /dev/null
+++ b/phm/01/16.md
@@ -0,0 +1,9 @@
+# уже не как раба, но больше, чем раба, как дорогого брата, особенно мне, а тем более тебе, как человека и брата в Господе.
+
+οὐκέτι ὡς δοῦλον ἀλλ᾽ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ. - "уже не как раба, но сверх раба, брата любимого, более всего [для] меня, скольким же более [для] тебя и в (=по) плоти, и в Господе".
+
+Альт. перевод стиха: "и уже не как раба, а много больше, чем раба, — как дорогого брата, особенно дорогого мне. Но несравненно больше он дорог тебе — и как человек, и как брат в Господе!" (СРП РБО).
+
+Апостол Павел говорит о причинах, почему Филимон должен принять Онисима: (1) Бог сделал последнего Своим, это означает следующее: Филимон и Онисим стали братьями по вере; (2) Онисим стал дорог и (как служитель) полезен самому апостолу (см. ст. 11), а это означает, что он сможет стать полезным и для своего бывшего хозяина Филимона; (3) Онисим является братом Филимону "по плоти" - т. е. таким же человеком; (4) Онисим, как и Филимон, теперь принадлежит Господу.
+
+Себя, Онисима (которого в Кол. 4:9 он тоже называет "возлюбленным братом") и Филимона апостол рассматривал, таким образом, как равных друг другу. Этот раб Онисим был дорог Павлу, но еще дороже должен он был стать Филимону. Возможно, сказанное апостолом в стихе 16а предполагало его надежду на освобождение Онисима Филимоном (ср. ст. 21). С другой стороны, слова в стихах 15-16 "принять его… и по плоти" (т. е. как человека, представлявшего для Филимона материальную ценность) могли означать, что отношения между Онисимом и Филимоном, оставаясь таковыми раба и господина, сделались бы и новыми духовными взаимоотношениями их в Господе.
diff --git a/phm/01/17.md b/phm/01/17.md
new file mode 100644
index 00000000..3e4cb2ba
--- /dev/null
+++ b/phm/01/17.md
@@ -0,0 +1,11 @@
+# Поэтому, если ты считаешь меня другом, то прими его, как меня.
+
+οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ. - "Итак, если меня имеешь сообщником, забери к себе его, как меня".
+
+Прил. κοινωνός: (со)товарищ, (со)участник, причастник, сотрудник, сообщник. Это слово обозначает человека, разделяющего с кем-либо общие интересы, чувства и работу.
+
+Гл. προσλαμβάνω (императив): принимать, брать, отзывать; принимать в свой дом, общество, круг общения.
+
+Альт. перевод: "Так вот, если мы с тобой делаем общее дело, прими его, как принял бы меня".
+
+Здесь Павел говорит, что отношение Филимона к Онисиму должно быть таким же, как к самому апостолу! Ведь отношения между апостолом и этим рабовладельцем были отношениями товарищей и сотрудников, и характер их определялся благовестием Христовым, которому оба они служили. И если бы Филимон не принял Онисима по-христиански, это было бы равносильно отвержению им самого Павла, что, конечно, было немыслимо.
diff --git a/phm/01/18.md b/phm/01/18.md
new file mode 100644
index 00000000..ca4f078f
--- /dev/null
+++ b/phm/01/18.md
@@ -0,0 +1,19 @@
+# А если он чем-то обидел тебя или должен, считай это моим долгом.
+
+εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγα. - "Если же чем он повредил тебе или имеет долг, это мне засчитывай".
+
+Гл. ἀδικέω: 1. нарушать, преступать (закон), совершать преступление, грешить; 2. вредить, обижать.
+
+Гл. ὀφείλω: быть должным, задолжать, иметь долг; нелич. гл. также - надлежать.
+
+Гл. ἐλλογάω (императив): вменять, засчитывать, приписывать. Это слово — коммерческий термин: "записывать как чей-либо долг".
+
+# считай это моим долгом
+
+Или: «скажи, сколько я тебе должен».
+
+Павел не просто убеждает Филимона принять беглого раба как брата во Христе, но и готов собственноручно возместить ущерб, если понадобится. Он, вероятно, подразумевал, что Онисим перед тем, как бежать, обокрал своего хозяина (взял его деньги или какие-то материальные ценности), либо самым своим отсутствием нанес ему финансовый урон.
+
+Благородное намерение Павла, пусть в малой мере, но сопоставимо с подвигом Христа на кресте. Как Онисим был в долгу перед Филимоном, так грешники в долгу перед Богом. И как Павел непричастен был к вине Онисима, так и Христос - к делам грешников (Евр. 4:15; 7:25). Но Павел взял долг Онисима на себя, как Христос (если продолжать это сравнение) взял на Себя грех мира (Ис. 53:6; Ин. 1:29; Евр. 7:27; 9:26, 28).
+
+Таким образом, он стремится помочь восстановить отношения между Филимоном и Онисимом.
diff --git a/phm/01/19.md b/phm/01/19.md
new file mode 100644
index 00000000..294b0384
--- /dev/null
+++ b/phm/01/19.md
@@ -0,0 +1,25 @@
+# Я, Павел, написал своей рукой: я заплачу. Не говорю тебе о том, что ты должен мне самого себя.
+
+ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι ὅτι καὶ σεαυτόν μοι προσοφείλεις. - "Я, Павел, написал моей рукой, у уплачу; чтобы не говорил я тебе, что и тебя самого мне останешься должен".
+
+Альт. перевод: " Вот я пишу тебе собственной рукой: "Я, Павел, обязуюсь возместить тебе убытки". Я уже не говорю о том, что и ты мне должен. Должен самого себя!" (СРП РБО).
+
+# Я, Павел, написал своей рукой: я заплачу
+
+Или: «Я, Павел, пишу это сам». Павел написал эту часть письма своей рукой, чтобы Филимон знал, что эти слова были действительно от Павла. Павел действительно заплатил бы ему, если потребовалось бы.
+
+# Не говорю тебе о том
+
+Или: «Мне не нужно напоминать тебе» или «Ты и сам знаешь».
+
+Павел говорит, что ему нет смысла напоминать об этом Филимону, но он всё равно говорит ему. Это подчеркивает, что Павел говорит ему истину.(См: [[rc://*/ta/man/translate/figs-irony]])
+
+# ты должен мне самого себя
+
+Или: «ты должен мне свою жизнь». Павел подразумевал, что Филимон не сможет сказать, что Онисим или Павел должны ему что-либо, потому что Филимон был очень многим обязан Павлу. Прежде всего тем, что весть о Христе, принесённая Павла, даровала спасение Филимону и его домочадцам. В этом смысле, апостол спас Филимону жизнь. Причину, по которой Филимон был обязан Павлу, можно перевести яснее.
+
+Альт. перевод: «ты многим обязан мне, потому что я спас твою жизнь» или «ты обязан мне своей жизнью, потому что мои слова спасли тебя». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+Павел подчеркивает, что написал эти слова своей рукою (ср. Гал. 6:11), тем самым беря на себя официальное обязательство.
+
+Возможно, апостол готов был расплатиться с Филимоном из тех денег, которые получил от филиппийцев (Флп. 4:14-19). В конце же стиха, говоря о долге Филимона, апостол, очевидно, намекает на "духовный долг" последнего:  Павел, как полагают, обратил его ко Христу. Но апостол лишь напоминает ему об этом долге, не превращая на этом основании свою просьбу в повеление.
diff --git a/phm/01/20.md b/phm/01/20.md
new file mode 100644
index 00000000..781cd891
--- /dev/null
+++ b/phm/01/20.md
@@ -0,0 +1,19 @@
+# Поэтому, брат, окажи мне услугу в Господе. Успокой моё сердце в Господе.
+
+ναὶ ἀδελφέ, ἐγώ σου ὀναίμην ἐν κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ*. - "Да брат, я тобой давай воспользуюсь в Господе; успокой мои внутренности (=сердце) во Христе".
+
+* В более поздних (византийских) греч. рукописях вм. "во Христе" стоит "в Господе".
+
+Возм. перевод: " Да, брат, теперь и я хотел бы получить от тебя пользу ради Господа. Успокой мое сердце как брат во Христе!" (СРП РБО).
+
+Гл. ὀνίνημι: приносить пользу, быть полезным; ср.з. извлекать пользу, получать выгоду или пользу, воспользоваться. Здесь этот гл. выражает пожелание (т.к. употреблён оптатив).
+
+Гл. ἀναπαύω (императив): давать покой или отдых (от трудов); ср.з. отдыхать, (ус)покоиться, почивать.
+
+Сущ. σπλάγχνον: внутренность; перен. сердце, любовь, милосердие.
+
+# успокой моё сердце в Господе
+
+В некоторых переводах - «ободри» или «обрадуй». «Успокой моё сердце» - это метафора, которая означает ободрение или успокоение. Здесь «сердце» - это метонимия для чувств, мыслей или внутреннего состояния человека. Можно перевести яснее, что Павел хотел, чтобы Филимон обрадовал его. Альт. перевод: «утешь меня во Христе».(См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+О прощении беглого раба Онисима апостол Павел просит как о личном одолжении (1:10, 20). Онисим стал для апостола верным духовным сыном и помощником. Павел желает оставить его при себе, но для этого нужно разрешение его господина, Филимона. Павел уверен, что ситуация разрешится правильно и что Филимон поступит надлежащим образом, что принесёт апостолу покой и внутренний мир ("успокой моё сердце").
diff --git a/phm/01/21.md b/phm/01/21.md
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+# Связующее утверждение:
+
+Павел заканчивает своё письмо и даёт заключительные благословения Филимону и верующим, которые встречались в церкви в доме Филимона (см. ст. 21-25).
+
+# Я написал тебе, потому что надеюсь на твоё послушание и знаю, что ты сделаешь больше, чем прошу.
+
+Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις. - "Убеждённый в послушании твоём, я написал тебе, знающий, что и сверх которого говорю (=того, о чём прошу) сделаешь".
+
+Альт. перевод: "Я пишу тебе, уверенный в твоем послушании, зная, что ты сделаешь даже больше того, о чем прошу." (пер. Кулакова).
+
+Апостол Павел уверен, что Филимон примет правильное решение. Он снова подчёркивает, что не приказывает, а просит (ср. 1:8). Он рассчитывает на духовную зрелость Филимона.
+
+Больше всего апостол просил Филимона о послушании, чем о чем-либо другом. Апостол не сомневался, что Филимон сделает и больше того. Но "говорил" Павел о принятии и прощении Онисима. Что же могло быть сделано "более"? По-видимому, все-таки освобождение Онисима из рабства (в ст. 16 - "не как уже раба"). Или подразумевалось возвращение Онисима Павлу; намек на это имеется в ст. 13. Освобождение Онисима Филимоном продемонстрировало бы христианский подход к рабовладению - в свете подлинного братства верующих во Христе.
diff --git a/phm/01/22.md b/phm/01/22.md
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+# Ещё приготовь для меня помещение. Потому что я надеюсь, что по вашим молитвам буду дарован вам.
+
+ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. - "Одновременно/вместе с тем же и приготовляй мне гостеприимство/комнату: надеюсь ведь, что через (=по, благодаря) молитвы ваши буду дарован вам".
+
+Альт. перевод: "Кстати, позаботься о жилье для меня: надеюсь, что по молитвам вашим скоро буду дарован вам" (пер. Кулакова).
+
+Гл. ἑτοιμάζω (императив): приготовлять, заготовлять, готовить (комнату для гостей).
+
+Сущ. ξενία: 1. гостеприимство, радушный прием; 2. помещение или комната для гостей, гостиница.
+
+Гл. χαρίζομαι (пассив): 1. давать, даровать, выдавать; 2. отпускать (грехи), прощать. Пассивная форма глагола предполагает, что только Бог может даровать Павлу освобождение, хотя Павел и уповает на молитвы христиан, которые будут просить Бога об этой милости.
+
+Апостол Павел после заботы об Онисиме просит приготовить ему помещение (гостевую комнату), видимо, в доме самого Филимона. Перспектива посещения апостолом должна была обрадовать Филимона и одновременно послужить для него дополнительным стимулом к исполнению его просьбы об Онисиме. Подобно Павлу, и многие другие служители Христовы пользовались в то время особыми гостеприимством и помощью в среде верующих. Павел знал, что верующие молились о его освобождении (Флп. 1:25-26). (А как бы мог молиться об этом Филимон, если бы отказался исполнить просьбу апостола?) Множественное число во второй части этого стиха свидетельствует, что Павел имел в виду всю "домашнюю церковь" в Колоссах.
diff --git a/phm/01/23.md b/phm/01/23.md
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+# Приветствуют тебя Епафрас, который был осуждён вместе со мной за Иисуса Христа,
+
+Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, - "Приветствует тебя Эпафрас, пленник вместе со мной во Христе Иисусе,"
+
+Альт. перевод: "Приветствуют тебя Эпафрас, тоже узник во Христе Иисусе, как и я," (пер. Кулакова).
+
+# осуждён вместе со мной за Иисуса Христа
+
+Или: «который находится вместе со мной в тюрьме за служение Иисусу Христу (или "во/за имя Иисуса Христа")».
+
+Приветы Филимону Павел передает от пяти из тех своих шести сотрудников, которые упомянуты им в Кол. 4:10-14, хотя и в другом порядке. Здесь это - Епафрас, Марк, Аристарх, Димас и Лука. В послании к Колоссянам упоминался еще "Иисус, прозванный Иустом". Там же Павел с особой теплотой пишет о Епафрасе, которого тут называет узником ради Христа (каким был и сам Павел).
diff --git a/phm/01/24.md b/phm/01/24.md
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+# Марк, Аристарх, Димас, Лука, мои сотрудники
+
+Или: «Мои соработники Марк, Аристарх, Димас и Лука [тоже приветствуют вас]»
+
+# Марк ... Аристарх ... Димас ... Лука
+
+Это мужские имена. (See: [[rc://*/ta/man/translate/translate-names]])
+
+# мои сотрудники
+
+Сущ. συνεργός: соработник, сотрудник, споспешник. Или: «люди, которые работают со мной» или «те, кто работает со мной».
diff --git a/phm/01/25.md b/phm/01/25.md
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+# Благодать нашего Господа Иисуса Христа с вашим духом. Аминь.
+
+Ἡ χάρις τοῦ κυρίου\* Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν\*. - Благодать Господа Иисуса Христа с духом вашим".
+
+* В ряде более поздних (византийских) греч. рукописей вм. "Господа" - "Господа нашего".
+
+в более поздних (византийских) греч. рукописях в конце добавляется "Аминь".
+
+Фраза «ваш дух» - это синекдоха, которая представляет самих людей. Возм. понимание: «Пусть наш Господь Иисус Христос будет добр к вам». (См: [[rc://*/ta/man/translate/figs-you]] и [[rc://*/ta/man/translate/figs-synecdoche]])
+
+Альт. перевод: "Милость Господа Иисуса Христа да будет с духом вашим!" (СРП РБО).
+
+Все свои послания апостол Павел завершает особым благословением, выраженным в одной фразе и схожим с этим: "Благодать Господа нашего Иисуса Христа со духом вашим". Верующие, к которым обращался апостол, уже испытывали на себе действие благодати, которой были спасены, но, благословляя их в начале (ст. 3) и в конце своего письма, Павел как бы выражал горячее желание, чтобы они повседневно, на глазах у всех окружающих ("внешних"), жили в атмосфере этой дающей силы и доставляющей утешение Божьей благодати. Фраза "со духом вашим" (ср. Гал. 6:18 и 2Тим. 4:22) может подразумевать внутреннее духовное "Я" верующего.
diff --git a/phm/front/intro.md b/phm/front/intro.md
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+# Введение в послание Филимону
+
+## Часть 1: Общие сведения
+
+### Место и время написания.
+
+### Павел писал Филимону из Рима, находясь в первом своем заключении там (стих 1, 9), в 61-63 гг. по Р. Х. Поэтому письмо это включено в категорию "тюремные послания". Кому адресовано. Его звали Филимон. Судя по тому, что он владел рабами и имел большой дом (достаточно большой, чтобы служить местом собраний для колосских христиан), это был богатый житель города Колоссы. Хотя неизвестно, когда именно услышал Филимон впервые проповедь Павла, не вызывает сомнений, что он был из числа обращенных апостолом (стих 19). Похоже на то, что они стали друзьями во время трехлетнего служения Павла в Ефесе (Деян. 19). Среди первых читателей послания к Филимону были, конечно, члены его домашней церкви (ст 2). Представляется, что Архипп играл в ней какую-то ответственную роль, а Филимон был рядовым членом, но и в качестве такового - "сотрудником" апостола (обращает на себя внимание разница между "сотрудником" в стихе 1 и "сподвижником" в стихе 2). Возможно даже, что Архипп был пресвитером или работал как миссионер. Не исключено, что он был пастором церкви в Колоссах (Кол. 4:17).
+
+### Цель написания.
+
+### Онисим, раб Филимона, бежал. Пути беглого раба привели его в Рим, где он, волею Божией, познакомился с Павлом и услышал от него весть о Спасителе. Каким-то образом Онисим даже помог Павлу (стихи 12-13). Но Павел сознавал меру ответственности Онисима перед Филимоном, поэтому апостол принял решение возвратить Филимону его беглого раба. Тихику было поручено доставить письмо Павла из Рима в Колоссы, и Онисим, по всей видимости, отправился туда с ним (Кол. 4:7-9).
+
+### В своем письме Павел объяснял Филимону сложившуюся ситуацию и просил его принять Онисима уже не как беглого раба и вора, а как возлюбленного брата своего во Христе (Филим. 1:15-16; сравните Кол. 4:9).
+
+Часть 2: Важные религиозные и культурные концепции
+
+### Поддерживает ли это письмо практику рабовладения?
+
+Павел отослал Онисима обратно к своему бывшему хозяину. Но это не означало, что Павел считал рабовладение приемлемой практикой. Вместо этого Павел больше заботился о том, чтобы люди служили Богу в любой ситуации, в которой они находились.
+
+### Что Павел подразумевал под выражениями «во Христе», «в Господе» и т.д.?
+
+С помощью данной фразы Павел выражает идею очень тесного союза между Христом и верующими. Для получения более подробной информации об этих выражениях, пожалуйста, ознакомьтесь с введением к посланию к Римлянам.
+
+## Часть 3: Важные проблемы перевода
+
+### Единственное и множественное число местоимения «вы»
+
+В этой книге местоимение «я» относится к Павлу. Местоимение «ты» почти всегда используется в единственном числе и относится к Филимону. Однако есть два исключения: 1:22 и 1:25. Там «мы» относится к Филимону и тем верующим, которые встречались в его доме.
diff --git a/php/01/01.md b/php/01/01.md
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+# Общая информация:
+
+Павел и Тимофей адресовали это послание церкви, находящейся в Филиппах. Когда в тексте встречается личное местоимение "я", речь идёт о Павле - основном авторе послания (Тимофей записывал всё, что апостол ему диктовал). Местоимения "вы" относятся к верующим (оно стоит во множественном числе). Когда встречается местоимение "наш", то имеются в виду все верующие в Иисуса, включая Павла, Тимофея и филиппийцев.
+
+# Павел и Тимофей... с епископами и дьяконами
+
+Апостол Павел часто начинал свои послания словами привета, хвалы и благодарения. Послание к Филиппийцам не является в этом отношении исключением. Сердечный тон, характерный для письма в целом, чувствуется с самого начала его.
+
+Здесь, вместо того, чтобы напомнить о своем апостольстве, как он часто делал это, начиная очередное послание, Павел называет себя "рабом Иисуса Христа". Тимофей относился к святым в Филиппах с особым участием (Фил. 2:20); кроме того, он имел доступ к Павлу в дни его заключения (2:19,23). Он не был соавтором этого послания, судя по тому, что Павел говорит о нем в третьем лице (2:19-24).
diff --git a/php/01/02.md b/php/01/02.md
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+# Благодать вам и мир от нашего Бога Отца и Господа Иисуса Христа
+
+χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. - "благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа".
+
+Сущ. χάρις: 1. благосклонность, любезность, благожелательность; 2. благодать, благоволение.
+
+Сущ. εἰρήνη: мир, безопасность, покой; часто - благополучие как евр. שָׂלוֹם‎ (ШАЛОМ).
diff --git a/php/01/03.md b/php/01/03.md
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+# Благодарю моего Бога каждый раз, когда вспоминаю о вас
+
+Εὐχαριστῶ τῷ θεῷ μου ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν - "Благодарю Бога моего за всякую память вашу". Гл. εὐχαριστέω: благодарить, воздать благодарение, возблагодарить.
+
+Сущ. μνεία: память, воспоминание, упоминание. Используется с предлогом для выражения идеи: "при всяком упоминании о вас (в молитве)".
+
+Предлог επι может иметь и причинное значение: "я благодарю Бога за каждое ваше воспоминание обо мне".
+
+Должно быть, филиппийцы искренне обрадовались, когда прочитали, что апостол часто благодарил Бога за них. Тем более, что это письмо, содержавшее похвалы в их адрес, они получили от человека, находившегося в римской тюрьме, более чем в 1000 км. от них. С тех пор, как Павел впервые проповедовал в их городе, прошло около десяти лет. Но время не угасило его любви и горячего к ним интереса. Всякий раз, вспоминая о них, Павел возносил за них благодарность Богу.
diff --git a/php/01/04.md b/php/01/04.md
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+# Всегда с радостью молюсь за всех вас
+
+πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν, μετὰ χαρᾶς τὴν δέησιν ποιούμενος, - "всегда во всяком молении моём за всех вас, с радостью моление делающий (=молящийся)."
+
+Возм. перевод: "и каждый раз, когда о всех вас молюсь, я делаю это с радостью: " (пер. Кулакова). Сущ. δέησις: просьба, прошение, моление, молитва Обычно это особая просьба, связанная с конкретной нуждой.
+
+Сущ. χαρά: радость, восторг.
diff --git a/php/01/05.md b/php/01/05.md
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+# За ваше участие в Радостной Вести с первого дня и даже до этого времени
+
+ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν, - "За общность вашу в благовестии от первого дня и до ныне".
+
+Сущ. κοινωνία: (взаимо-)отношения, (со)участие, общение, общительность, подаяние, пожертвование. Это слово значит: "ваше сотрудничество в помощь благовествованию".
+
+Слово относится не только к материальному вкладу в дело, но к сотрудничеству с апостолом в самом широком смысле, сочувствию, переживаниям, активной деятельности.
+
+В деле Христовом филиппийские верующие и Павел были сотрудниками. Это было так хотя бы потому, что они приняли участие в нуждах апостола. Отрывая от себя с тем, чтобы дать ему, они тем самым принимали участие в работе, которую он совершал для Христа. Но они не только помогали Павлу в его узах, а были и его соучастниками в благовествовании, начиная от первого дня, как уверовали в Иисуса Христа. И это-то исполняло сердце апостола огромной радостью.
diff --git a/php/01/06.md b/php/01/06.md
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+# Я уверен в том, что Тот, Кто начал в вас доброе дело, будет совершать его даже до дня Иисуса Христа
+
+πεποιθὼς αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας Χριστοῦ Ἰησοῦ· - "убеждённый в самом этом, что начавший в вас дело доброе закончит до дня Христа Иисуса".
+
+Альт. перевод: "Я убежден, что Тот, кто начал в вас это благое дело, завершит его ко Дню Христа Иисуса" (СРП РБО).
+
+Гл. πειΘώ (прич./дееприч.): убеждать; ср.з.-страд. или 2-е сов. вр. быть уверенным, надеяться, поддаваться убеждению, слушаться, повиноваться.
+
+Гл. ἐνάρχομαι (прич./дееприч.): начинать. Гл. ἐπιτελέω: исполнять, выполнять, совершать, заканчивать, доводить до конца.
+
+Предл. ἄχρι: 1. предл.(вплоть) до; 2. союз: пока, доколе.
+
+Павел был также исполнен и уверенности в филиппийцах, о которых он думал и молился. В чем же он был так уверен? А в том, что Бог будет и далее совершать в них доброе дело, которое Он же и начал (т. е. их спасение). Под "добрым делом" апостол мог понимать и продолжавшееся духовное общение филиппийцев с ним, Павлом, их щедрую помощь ему.
diff --git a/php/01/07.md b/php/01/07.md
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+# Именно так и надо мне думать о всех вас, потому что когда я в оковах или когда я защищаю и подтверждаю Радостную Весть, то вы в моём сердце, как мои соучастники в благодати
+
+Καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας - Букв.: "Подобно/как есть справедливо мне так думать обо всех вас из-за того, что (=потому что) я имею в сердце вас, и в узах моих и в защите и в утверждении/упрочении благовестия, о сообщниках моих, (в/по) благодати всех вас сущих".
+
+Альт. перевод: "Не могу и думать обо всех вас иначе, потому что вы – в сердце моем: нахожусь ли я в узах, защищаю ли и доказываю истину Благой Вести – все вы всегда вместе со мною разделяете благодать Божию" (пер. Кулакова).
+
+Прил. δίκαιος: праведный (1. правильный, истинный, правдивый; 2. справедливый, честный; 3.чтущий законы, живущий по законам, не погрешающий против законов, законный).
+
+Гл. φρονέω: думать, мыслить, помышлять, размышлять, рассуждать.
+
+Сущ. δεσμός,: привязь; мн. ч. узы, оковы.
+
+Сущ. ἀπολογία: защита, оправдание, речь в защиту.
+
+Сущ. βεβαίωσις: утверждение, удостоверение, подтверждение.
+
+Апостол Павел радуется тому, что филиппийцы искренне участвуют в деле распространения Благой Вести. Он пытается научит верующих в Филиппах видеть происходящее не только с человеческой стороны, но еще и со стороны Бога: неблагоприятные на первый взгляд обстоятельства приводят к исполнению божественной воли (Бог стоит и за их усилиями и за обстоятельствами жизни)! По-Павлу, участие филиппийцев в деле благовестия - это свидетельство их любви к Богу и самому апостолу.
diff --git a/php/01/08.md b/php/01/08.md
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+# Бог — свидетель, что я люблю всех вас любовью Иисуса Христа
+
+Говоря о своих чувствах к филиппийцам, Павел призывает Бога в свидетели. Апостол, как и его читатели, сознавал, что людям не дано знать сердца друг друга, но что Бог знает их в совершенстве. Любовь Павла к филиппийцам не исчерпывалась простой человеческой привязанностью. Истоки ее были в Самом Господе Иисусе Христе. Эта Христова любовь настолько переполняла апостола, что сделалась как бы его собственною. И в том обстоятельстве, что он говорил об этом филиппийцам, находила объяснение и безмерность его благодарений Богу за них. Молитва Павла за святых в Филиппах (1:9-11)
diff --git a/php/01/09.md b/php/01/09.md
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+# Связующее утверждение:
+
+Павел молится за верующих в Филиппах и говорит о радости, которую он переживает, страдая за Христа.
+
+# И молюсь о том, чтобы ваша любовь ещё больше и больше росла в познании и любом понимании
+
+Καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει - "и об этом молюсь, чтобы любовь ваша еще более и более изобиловала в познании и всяком ощущении". Больше и больше росла μᾶλλον καὶ μᾶλλον περισσεύῃ - "Больше и больше обогащалась".
+
+Альт. перевод: "увеличивалась всё больше и больше". Гл. περισσεύω: 1. перех. приумножать, обогащать, достигать избытка или изобилия; страд. иметь в избытке, обогащаться; 2. неперех.: жить в избытке или изобилии.
+
+# В познании и любом понимании
+
+ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσε - "В познании и всяком распознавании (воли Божьей)".
+
+Сущ. ἐπίγνωσις: познание. Предложное сочетание указывает на знание, направленное на определенный объект. Здесь это слово обозначает твердое усвоение духовных принципов, которые наставили бы филиппийцев на путь истинный в отношениях друг с другом и с миром.
+
+Сущ. αἴσΘησις: 1. проницательность, понимание, распознание, сообразительность; 2. чувство, ощущение. Изначально это слово относилось к восприятию с помощью органов чувств, но здесь обозначает внутреннюю восприимчивость, моральное и духовное восприятие, применяемое на практике. Это способность принимать верные с точки зрения морали решения в разнообразных ситуациях и обстоятельствах.
+
+Возможно также, что речь идёт о познании Бога. Вы можете уточнить: "В познании и понимании всего того, что угождает Богу". Человека обладающими этими качествами, можно назвать морально и интеллектуально зрелым. Ведь христиане живут в падшем мире, полном обмана и двусмысленности. Но верующий, обладающий качествами, о которых пишет Павел, умеет отличать истину от лжи. Бог показывает ему, что лучше для него самого и для окружающих.
diff --git a/php/01/10.md b/php/01/10.md
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+# Чтобы вы узнавали лучшее и были чисты и безупречны в день Христа
+
+εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ - "чтобы распознавать (проверять) вам отличающееся (=лучшее), чтобы вы были без примесей (=чистые) и непорочны (=неспотыкающиеся) в день Христов".
+
+Гл. δοκιμάζω: 1. пробовать, испытывать, проверять, исследовать, познавать; 2. (в результате проверки) одобрять, признавать годным, утверждать.
+
+Гл. διαφέρω: перех.: 1. переносить; 2. распространять, разносить; 3. ср.з. носиться в разные стороны (о корабле); неперех.: 4. отличаться, разниться; 5. превосходить, быть лучше, дороже.
+
+Прил. εἰλικρινής: чистый, искренний, говорит также о чистоте без плохих примесей.
+
+Прил. ἀπρόσκοπος: 1. не вводящий в соблазн, без соблазна, не являющийся причиной преткновения; 2. непреткновенный, без преткновений, непорочный. Это слово означает либо "не делающий ошибок", либо "не позволяющий спотыкаться другим".
+
+Своей молитвой Павел хотел достичь двух целей. Одна из них - ближайшая: чтобы филиппийцы познавали лучшее, другая же - более отдаленная: чтобы они были чисты и непреткновенны в день Христов. Это проверка на выявление их состояния. Обычно проверку проводили, когда речь шла об опробовании металлов или проверке монет - на соответствие их принятым стандартам. Сейчас же апостол указывает на то, что в день Христа (День Господень) филиппийцы должны быть безупречны до такой степени, чтобы у Бога к ним не было никаких претензий.
diff --git a/php/01/11.md b/php/01/11.md
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+# Чтобы вы были наполнены плодами праведности через Иисуса Христа для Божьей славы и похвалы
+
+πεπληρωμένοι \*καρπὸν δικαιοσύνης τὸν\* διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ. - "наполнившиеся плодом праведности, которым через Иисуса Христа для славы и хвалы Бога.
+
+ В более поздних рукописях фраза звучит так: "плодами праведности, которыми...".
+
+Альт. перевод: "с обильными плодами праведности, что [созидаются] через Иисуса Христа во славу и хвалу Богу" (СРП РБО).
+
+Гл. πληρόω (прич./дееприч.): наполнять, исполнять, дополнять, совершать.
+
+Сущ. δικαιοσύνη: 1. праведность, справедливость, законность, правда; 2. оправдание.
+
+Сущ. ἔπαινος: (по)хвала, восхваление, одобрение, поощрение.
+
+Павел также молился о том, чтобы верующие в филиппийской церкви были исполнены плодов праведности. Праведность перед Богом - результат облачения в Христову праведность - не может не принести "плода" Небесному Отцу. Проистекающие из нее внутренние свойства человека, частично описанные в Гал. 5:22-23, очевидны для других. Плод Духа "доставляется"/производится через Иисуса Христа, потому что Его жизнь действует в тех верующих, которые его (плод) приносят. И прославляется этим плодом не сам человек, а Бог. Другими словами, жизнь, в которой проявляются вышеупомянутые свойства, служит во славу и похвалу Божью.
diff --git a/php/01/12.md b/php/01/12.md
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+# Общая информация:
+
+Павел говорит, что в результате распространения Евангелия произошло следующее: 1) множеству людей при дворе императора и вне двора стала известна причина, по которой Павла посадили в тюрьму; 2) другие христианине перестали бояться проповедовать Евангелие.
+
+# Братья, хочу, чтобы вы знали, что мои обстоятельства послужили к большему успеху Радостной Вести
+
+Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν, - "чтобы вы знали я хочу, братья, что которое у меня более в продвижение благовестия пришло".
+
+Альт. перевод: "Я хочу сообщить вам, братья, что обстоятельства мои даже послужили успеху Радостной Вести" (СРП РБО).
+
+Сущ. προκοπή: продвижение; перен. прогресс, преуспевание, успех.
+
+Гл. ἔρχομαι: приходить, идти.
+
+Павел хотел донести до верующих в Филиппах важную истину, а именно: что у Бога "аварий" или "сбоев" не бывает. По причине содержания Павла под стражей дело Божье не пострадало, но, напротив, продвинулось вперед. Частично это выразилось в том, что о Христе, за Которого страдал Павел, услышала вся претория и прочие (см. ст. 12-13). Под "Преторией" понимались солдаты из дворцовой стражи, которые стерегли заключённого Павла.
diff --git a/php/01/13.md b/php/01/13.md
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+++ b/php/01/13.md
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+# Всей дворцовой охране и остальным стало известно, что я нахожусь в оковах ради Христа
+
+ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πάσιν, - "так что узы мои явными во Христе сделались во всей претории и остальным всем".
+
+Сущ. πραιτώριον: претория (1. дворец или официальная резиденция правителя провинции; 2. охранный отряд при претории). Это слово обозначает элитные войска или их штаб. Это были избранные воины, призванные охранять самого императора.
+
+Хотя апостол жил в доме, который он снимал (Деян. 28:30), этот дом превратился для него в тюрьму, так как приговоренного охраняли в нем солдаты. По существовавшему тогда обычаю узника приковывали цепью, надетой на запястье, к солдату, охранявшему его. Но все вступавшие в Риме в тот или иной контакт с Павлом слышали от него об Иисусе Христе.
diff --git a/php/01/14.md b/php/01/14.md
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+# Большинство братьев в Господе ободрились благодаря моему заключению и начали ещё смелее, без страха проповедовать Божье Слово
+
+καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν ἀφόβως τὸν λόγον λαλεῖν. - "и весьма многие [из] братьев в Господе, убеждённые узами моими чрезвычайно осмеливаются бесстрашно слово произносить".
+
+Альт. перевод: "и у большинства братьев в Господе заключение моё лишь укрепило надежду/решимость и побудило их ещё смелей и бесстрашней проповедовать Весть".
+
+Гл. πειΘώ (прич./дееприч.): убеждать; ср.з.-страд. или 2-е сов. вр. быть уверенным, надеяться, поддаваться убеждению, слушаться, повиноваться.
+
+Нар. περισσοτέρως: чрезвычайно, особенно, в избытке, обильно, (гораздо) более, весьма.
+
+Гл. τολμάω: отваживаться, осмеливаться, решаться, сметь.
+
+Нар. ἀφόβως: безбоязненно, бесстрашно, неустрашимо.
+
+Сущ. λόγος: слово, выражение, изречение, дело, речь, рассказ, молва, слух.
+
+В данном контексте слово, очевидно, означает Весть о Христе, Евангелие. Большее число верующих стало теперь смелее, увидев, как споспешествует Бог распространению Своего благовестия через Павла. Благие результаты, достигнутые апостолом в трудных для него обстоятельствах, подвигнули других с большею смелостью, безбоязненно проповедовать Слово Божие. Так что "в узах" Павел сумел сделать то, чего никогда не достиг бы, находясь на свободе.
diff --git a/php/01/15.md b/php/01/15.md
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+++ b/php/01/15.md
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+# Некоторые, правда, из зависти и соперничества, а другие с добрым намерением проповедуют Христа
+
+τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, τινὲς δὲ καὶ δι’ εὐδοκίαν τὸν Χριστὸν κηρύσσουσιν - Букв.: "Некоторые-то и из-за зависти и спора, некоторые же и из-за доброго намерения/расположения Христа проповедуют".
+
+Сущ. φΘόνος: зависть, недоброжелательство, ненависть, ревность.
+
+Сущ. ἔρις: спор, распря, ссора, раздор, любопрение. Сущ. εὐδοκία: благоволение, доброе расположение, желание добра. Относится к благим намерениям и доброжелательству тех, кто выполняет действие.
+
+Гл. κηρύσσω: проповедовать, провозглашать, разглашать, возвещать.
+
+Проповедь из "зависти и соперничества" - служение с нечистыми мотивами. Под этим стихом обычно понимают указание на тех, кто завидовал Павлу и его влиянию и воспринимал его как "конкурента". Однако также можно предположить, что речь здесь может идти и о тех, для кого заключение Павла стало соблазном: они думали, что Бог ему больше не благоволит, позволил ему оказаться под стражей и не хочет освобождать! Возможно, эти упаднические настроения и негативное восприятие апостола Павла проникли и в филиппийскую общину. Но были и те в Риме, кто проповедовал о Христе искренне, с добрыми намерениями.
diff --git a/php/01/16.md b/php/01/16.md
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+# Общие замечания:
+
+Ст. 16-17 в византийских греч. рукописях позднего времени выглядят так (СП и текст проекта - идёт по ним) букв.: "Одни из соперничества Христа возвещают, не чисто, думающие угнетение приносить узам моим, 17. другие - из любви, знающие, что для защиты благовестия нахожусь".
+
+# Одни из соперничества Христа возвещают, не чисто, думающие угнетение приносить узам моим
+
+οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι - "Одни же из любви, зная, что в защите евангелия нахожусь". Альт. перевод: "Эти — из любви ко мне, зная, что я поставлен Богом защищать Божью Весть" (СРП РБО).
+
+Сущ. ἀγάπη: любовь. Сущ. ἀπολογία: защита, оправдание, речь в защиту.
diff --git a/php/01/17.md b/php/01/17.md
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+# А другие проповедуют Христа из любви: они знают, что я поставлен защищать Радостную Весть
+
+οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου. - "другие же - из соперничества Христа возвещают, не чисто, думающие угнетение поднять узам моим".
+
+Альт. перевод: "А другие проповедуют Христа из себялюбивых побуждений (стало быть, нечисто), думая усугубить тяжесть уз моих" (пер. Кулакова). Сущ. ἐριΘεία: 1. раздор, ссора, распря, интрига; 2. честолюбие, соперничество, любопрение, сварливость. Изначально слово обозначало того, кто работает за плату. Наемного рабочего не уважали, потому что он трудился только ради своей выгоды.
+
+Гл. καταγγέλλω: объявлять, провозглашать, возвещать. Нар. ἁγνῶς (с отриц. частицей): непорочно, чисто, искренно.
+
+Гл. οἴομαι: думать, полагать, представлять, воображать. Указывает на веру или суждение, основанное главным образом на чувствах человека или его взаимоотношениях с внешними обстоятельствами.
+
+Сущ. Θλῖψις: притеснение, гнет, скорбь, мучение, бедствие.
+
+Гл. ἐγείρω: поднимать, воздвигать. Используется в контексте: "чтобы мои цепи досаждали мне".
diff --git a/php/01/18.md b/php/01/18.md
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+# И что с того? Кто-то проповедует Христа притворно, кто-то проповедует Христа искренно, но я в любом случае этому радуюсь и буду радоваться
+
+Τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω. Ἀλλὰ καὶ χαρήσομαι, - "Что ведь? Однако что всяким образом и если для вида, и если [по] истине, Христос возвещается, и в этом радуюсь. Но и буду радоваться. Альт. перевод: "Что с того? В любом случае, будь то притворно или искренно, проповедуют всё же Христа, и я радуюсь этому. И радоваться не перестану," (пер. Кулакова).
+
+Сущ. τρόπος: 1. образ, манера, лад; 2. характер, нрав. Сущ. πρόφασις: 1. предлог, отговорка; 2. повод, мотив; в дат.п. обозн.: для видимости, для вида, напоказ.
+
+Это причина, по которой предположительно выполняется действие, причем обычно неистинная, противоречащая истине.
+
+Здесь речь идет о тех, кто пользуется именем Христа как прикрытием для удовлетворения своих эгоистичных потребностей.
+
+Сущ. ἀλήΘεια: правда, истина, верность, истинность, правдивость, искренность.
+
+Апостол радовался в своём сердце тому, что проповедовался Христос, - какими бы ни были при этом мотивы проповедников (Флп. 1:18). А вот тем, что между членами тела Христова возникали разногласия, он мог только огорчаться.
diff --git a/php/01/19.md b/php/01/19.md
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+# Я знаю, что это послужит к моему освобождению благодаря вашей молитве и поддержке Духа Иисуса Христа
+
+οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ - "Знаю ведь, что это мне сделается/выйдет в/для спасение через/из-за ваше моление (=ваши молитвы) и поддержку (=содействие) Духа Иисуса Христа".
+
+Альт. перевод: "Ведь я знаю, что все это, по вашим молитвам и благодаря Духу Иисуса Христа, который для меня поддержка [и опора], обратится мне во спасение".
+
+Гл. ἀποβαίνω: выходить, сходить; перен.: оказываться, становиться, сделаться.
+
+Сущ. σωτηρία: спасение, избавление, сохранение, сохранность, безопасность.
+
+Сущ. δέησις: просьба, прошение, моление, молитва. Сущ. ἐπιχορηγία: содействие, поддержка, поставка. Апостол Павел верит, что Бог не зря допустил ему проходить через такие стеснённые обстоятельства. Ведь это побуждает верующих (в т. ч. филиппийских) горячо молиться Господу об освобождении Павла. А для самого апостола эти события - особые переживания близости и поддержки от самого Христа ("Духа Иисуса Христа"), Который избавил его от страха смерти...
diff --git a/php/01/20.md b/php/01/20.md
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+++ b/php/01/20.md
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+# Я уверен и надеюсь, что не буду опозорен, но буду смелым сейчас и всегда, и прославится Христос в моём теле, пока я жив или когда умру
+
+κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι ἀλλ᾽ ἐν πάσῃ παρρησίᾳ ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς εἴτε διὰ θανάτου. - "по упованию и надежде моей, что в ничем буду (=что ни в чём не буду) пристыжен, но во всякой открытости/прямоте, как всегда и теперь, будет возвеличен Христос в теле моём, и если через жизнь, и если через смерть (=через жизнь или через смерть)".
+
+Альт. перевод: "как того я очень жду. И надеюсь, что ни в чем не буду посрамлен, но что, напротив, как всегда прежде, так и ныне прямо и смело будет возвеличен в моем теле Христос, жизнью ли моей или даже смертью" (СРП РБО).
+
+Сущ. ἀποκαραδοκία: упорное или напряженное ожидание.
+
+Сущ. ἐλπίς: надежда, упование, чаяние. αισχυνθήσομα (пассив) от αἰσχύνω: осквернить, посрамить, позорить; ср.з.-страд. стыдиться, быть постыженным, совеститься, смущаться.
+
+Сущ. παρρησία: 1. открытость, откровенность, прямота; с предл. ἐν обозн.: явно, всенародно; 2. дерзновение, смелость, уверенность, твердое упование.
+
+Гл. μεγαλύνω (пассив): 1. увеличивать, расширять, удлинять; 2. возвеличивать, прославлять, величать.
diff --git a/php/01/21.md b/php/01/21.md
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+# Потому что для меня жизнь — Христос, и смерть — приобретение
+
+Ἐμοὶ γὰρ τὸ ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος - "Для меня ведь жить (=жизнь) - Христос и умереть - прибыль (выгода)".
+
+Сущ. κέρδος: выгода, польза, приобретение, прибыль, корысть.
+
+Это слово использовалось по отношению к чему-либо выгодному. Христос и Его прославление определяли содержание жизни Павла, были главной ее целью. он знал, что его казнь за Христа будет содействовать прославлению Господа через распространение Евангелия. А для него самого смерть явилась бы приобретением в том смысле, что навечно привела бы его в присутствие Христа (ст. 23).
diff --git a/php/01/22.md b/php/01/22.md
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+++ b/php/01/22.md
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+# Если жизнь в теле приносит плод моему делу, то не знаю, что выбрать
+
+εἰ δὲ τὸ ζῆν ἐν σαρκί, τοῦτό μοι καρπὸς ἔργου, καὶ τί αἱρήσομαι οὐ γνωρίζω. - "Если жить в плоти - это для меня плод дела, что выберу не даю знать (=на знаю, что выбрать)".
+
+Альт. перевод: "Но остаться жить означало бы плодотворно трудиться... Что выберу, не знаю" (СРП РБО) или "Если же должен я ещежить, чтобы плодотворно потрудиться, то не знаю, что предпочесть" (пер. Кулакова).
+
+В этих стихах апостол предстает как бы озадаченным. Он знал, что если останется в живых, делу его это принесет плод (ст. 22). Бог благословлял бы его труд и продолжал бы использовать его, как и в прошлом. Но если бы выбор - жить или умереть за Христа - зависел от самого Павла, то он просто не знал бы, что предпочесть. Правда, в упомянутом выборе он не был волен...
diff --git a/php/01/23.md b/php/01/23.md
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+# Влечёт меня и то, и другое: желаю уйти и быть с Христом, потому что это намного лучше
+
+συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ [γὰρ] μᾶλλον κρεῖσσον - Букв.: "Охвачен я с двух сторон (=и первым и вторым/и одним и другим), желание/влечение имеющий, чтобы развязаться, и с Христом быть многим ведь более лучше (это)".
+
+Возм. перевод: "Разрываюсь между двумя желаниями. Хочу уйти из этого мира и быть с Христом. Это лучше — и намного!" (СРП РБО) или "Влечет меня и то, и другое: хочу от всего отрешиться и быть со Христом– для меня это самое лучшее" (пер. Кулакова).
+
+συνέχομαι (пассив) от συνέχω: держать вместе, сдерживать, охватывать, зажимать, затыкать, стеснять, объять; перен. томиться, понуждать, страдать. С пассивом: охвачен, стеснён.
+
+Сущ. ἐπιΘυμία: желание, влечение, страсть, жажда, прихоть, похоть, вожделение.
+
+Гл. ἀναλύω: 1. перех.развязывать, распутывать; 2. неперех. отходить; 3. неперех. возвращаться.
+
+Это слово относилось к отчаливанию корабля, сворачиванию лагеря и к смерти.
+
+Павел терзался этими мыслями - что же все-таки послужило бы большей славе Господа, а значит, и всеобщему благу в долгосрочной перспективе? Его желанием было разрешиться и быть со Христом (ст. 23). Ведь для него это было бы несравненно лучше, так как означало бы избавление от гонений и страданий.
diff --git a/php/01/24.md b/php/01/24.md
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+# А оставаться в теле нужнее для вас
+
+τὸ δὲ ἐπιμένειν [ἐν] τῇ σαρκὶ ἀναγκαιότερον δι᾽ ὑμᾶς. - "оставаться же в плоти необходимее из-за вас".
+
+Прил. ἀναγκαῖος: нужный, необходимый, надлежащий.
+
+Несмотря на желание соединиться с Господом в вечности как можно скорее, апостол Павел знал, что филиппийцы нуждаются в нем. Для них было бы лучше, чтобы он оставался во плоти, т. е. был жив (ст. 24). А нужды ближних Павел привык ставить выше собственных желаний.
diff --git a/php/01/25.md b/php/01/25.md
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+# И я точно знаю, что останусь и буду со всеми вами для вашего успеха и радости в вере
+
+καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ παραμενῶ\* πᾶσιν ὑμῖν\* εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, - "И в этом убеждённый, знаю, что останусь и останусь у всех вас для вашего продвижения и радости веры,"  В более поздних греч. рукописях здесь так: "останусь со всеми вами".
+
+Гл. πειΘώ (прич.): убеждать; ср.з.-страд. или 2-е сов. вр. быть уверенным, надеяться.
+
+Гл. παραμένω: оставаться, пребывать. На койне это слово часто имело значение: "оставаться на службе", "оставаться в чьем-либо распоряжении".
+
+Сущ. προκοπή: продвижение; перен. прогресс, преуспевание, успех.
+
+Апостол Павел заботится не о себе, но своих духовных детях. Он готов и дальше продолжать служить им, способствуя их духовному возрастанию (радости в вере).
diff --git a/php/01/26.md b/php/01/26.md
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+# Чтобы, когда снова приду к вам, ваша похвала в Христе Иисусе увеличилась через меня
+
+ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς - "Чтобы похвала/гордость [за] вас изобиловала во Христе Иисусе во мне, через моё присутствие опять у вас". Возм. перевод: "И когда я снова приду к вам, у вас будет еще больше причин гордиться из-за меня Иисусом Христом" (СРП РБО).
+
+Сущ. καύχημα: (по)хвала. Гл. περισσεύω: 1. перех.приумножать, обогащать, достигать избытка или изобилия; страд. иметь в избытке, обогащаться; 2. неперех. жить в избытке или изобилии, переизбыточествовать, изобиловать, иметь в избытке или изобилии, умножаться, превосходить, оставаться.
+
+Похвала их и радость в вере умножились бы во Христе Иисусе, источнике истинной радости для всякого верующего. И радости этой содействовало бы присутствие рядом с ними того, кто проповедовал им Благую Весть о Христе.
diff --git a/php/01/27.md b/php/01/27.md
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+++ b/php/01/27.md
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+# Только живите достойно Радостной Вести Христа, чтобы я, если приду к вам, то увидел или, если не приду, то услышал, что вы стоите в одном духе, единодушно сражаетесь за веру, основанную на Радостной Вести
+
+Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου - "Только достойно благовестия Христа будьте гражданами (=живите достойно), чтобы и если пришедший (=придя) и увидевший (=увидев) вас, и если отсутствующий (=отсутствуя) я слышал которое о вас (=чтобы я услышал о вас), что стоите в одном духе, одной душой состязающиеся в вере благовестия,".
+
+Возм. перевод: "Только живите достойно Вести Христовой! Живите так, чтобы я увидел, когда приду к вам (или услышал, если прийти не смогу), что вы дружно стоите плечом к плечу, все как один сражаясь ради веры в Радостную Весть" (СРП РБО).
+
+Гл. πολιτεύομαι: 1. быть гражданином (вести себя как гражданин), иметь гражданство; 2. жить, проводить жизнь. Павел, возможно, имеет в виду тот факт, что Филиппы имели статус римской колонии, то есть мини-Рима с множеством латинских надписей.
+
+Гл. στήκω: стоять; перен. упорствовать, твердо стоять. Это слово указывает на твердое намерение солдата не сдвигаться ни на сантиметр с занимаемого поста. Гл. συναΘλέω (прич./дееприч.): бороться вместе, совместно сражаться, совместно подвизаться.
+
+Жизнь, достойная Благой Вести, подразумевает духовное единение верующих. Именно к такому единству призывает филиппийцев Павел.
diff --git a/php/01/28.md b/php/01/28.md
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+# Ни в чём не бойтесь противников: это для них знак погибели, а для вас — спасения. И это от Бога
+
+καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἥτις ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ σωτηρίας, καὶ τοῦτο ἀπὸ θεοῦ - "И не страшитесь (будьте устрашены) ничем (ни в чем) противостоящих вам, что есть для них знамение (демонстрация) погибели, вам же спасения, и это от Бога".
+
+πτυρόμενοι (причастие в пассиве) от πτύρω: пугать, устрашать; страд. пугаться, страшиться. С причастием в пассиве: быть устрашённым.
+
+αντικειμένων (причастие) от ἀντίκειμαι: противостоять, противиться; как сущ. враг, противник.
+
+Сущ. ἔνδειξις: демонстрирование, доказательство (улика), довод, предзнаменование, знамение.
+
+Сущ. ἀπώλεια: разрушение, уничтожение, (по)гибель, трата, пагуба. В данном случае может подразумеваться утрата вечной жизни.
+
+Павел желал, чтобы среди противодействия и преследований извне его читатели жили для Христа. Да, враги будут восставать на них, но это нив коей мере (ни в чем) не должно их пугать. В трудные времена им следует напоминать себе, что именно их достойное христиан поведение явится знаком будущего поражения для их противников. А для них самих (святых Божьих) - предзнаменованием грядущего избавления, которое совершит Сам Господь. Уверенность в этом, несомненно, явится плодом работы в их сердцах Духа Святого.
diff --git a/php/01/29.md b/php/01/29.md
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+# Потому что вам ради Христа дано не только верить в Него, но и страдать за Него
+
+ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν, - "потому что вам было даровано ради Христа не только в Него верить, но и ради Него претерпевать страдание".
+
+Гл. χαρίζομαι (пассив): давать, даровать, выдавать. давать милостиво, подразумевается мысль: "Бог даровал вам высокую привилегию пострадать за Христа; это верный знак Его благосклонного к вам отношения".
+
+Гл. πάσχω: претерпевать, терпеть, страдать, переносить; а тж. возм. испытать, изведать (см. Гал 3:4).
+
+Павел призывает филиппийцев помнить о том, что помимо благословенной безмятежности Божья воля может предполагать и страдании ради Христа. И это не является знаком Божьего проклятья! Страдания за веру - неотъемлемая часть христианской жизни, которую необходимо принимать (или быть к этому готовым).
diff --git a/php/01/30.md b/php/01/30.md
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+# В такой же борьбе, какую вы видели у меня и слышите обо мне сейчас
+
+τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοὶ καὶ νῦν ἀκούετε ἐν ἐμοί. - "ту же борьбу имеющие, какую вы увидели во мне и теперь слышите во (=обо) мне". Возм. перевод: "ведь вы ведете ту же битву, которую я некогда вел у вас на глазах. Я, как вы знаете, веду ее и теперь".
+
+Сущ. ἀγών: борьба, сражение, борение; в другой греч. литературе - о состязании борцов.
+
+Для того чтобы гонения не застали филиппийцев врасплох, он предупреждает о них, напоминая, что верующим дано ради Христа не только веровать, но и страдать за Него (ст. 29). Страдание за Христа нельзя рассматривать как некую случайность или наказание Божье. Павел говорит о нем как о знаке Божьего расположения к человеку. *Стоит заметить, что греческое слово в ст. 29 переведенное как "дано", происходит от слова "милость". Как вера во Христа, так и страдания за Него, ассоциируются, таким образом, с Божьей милостью
diff --git a/php/01/intro.md b/php/01/intro.md
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+# Послание филиппийцам
+
+# Глава 1
+
+# Общая информация
+
+## Структура и оформление
+
+В начале главы дана молитва Павла. В древности некоторые духовные наставники начинали свои неофициальные послания аналогичным образом.
+
+## Важные концепции
+
+### День Христов
+
+Речь, возможно, идёт втором пришествии Христа. Павел часто использует это выражение для того, чтобы мотивировать верующих жить благочестиво.
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### Парадокс (противоречие)
+
+Парадокс - это противоречивое утверждение, описывающее что-то невозможное. Примером парадокса может служить утверждение "для меня жизнь — Христос, и смерть — приобретение" ([Филиппийцам 1:21](https://v-mast.com/php/01/21.md)). Далее Павел объясняет, что он имеет в виду под этим выражением (стихи 22-26).
+
+## Ссылки:
+
+  * **[Филиппийцам 1:1 Замечания](https://v-mast.com/events/translator-tn/01.md)**
+  * **[Филиппийцам intro](https://v-mast.com/events/front/intro.md)**
+
+**| [>>](https://v-mast.com/events/02/intro.md)**
diff --git a/php/02/01.md b/php/02/01.md
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+# Связующее утверждение:
+
+Павел приводит в пример Христа и увещевает верующих хранить единство между собой и быть смиренными по отношению друг к другу.
+
+# Итак, если есть какое-нибудь утешение во Христе, если испытываете какую-то радость любви, если есть какое-то между вами общение в Духе, если есть хоть какое-то милосердие и сострадание,
+
+Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί - "Итак, если (есть) какое-нибудь утешение во Христе, если есть какая-то отрада (в) любви, если (есть) какое-нибудь общность/общение духа, если (есть) какое-то милосердие (букв.: "внутренность") и сочувствие/отзывчивость".
+
+Возм. понимание и  перевод: "Если жизнь с Христом для вас опора, если любовь Его для вас отрада, если есть у вас общение в Духе, если есть милосердие и сострадание," (СРП РБО).
+
+Сущ. παραμύΘιον: утешение, отрада.
+
+Сущ. κοινωνία: (взаимо-)отношения, (со-)участие, общение, общительность, подаяние, пожертвование. Сущ. σπλάγχνον: внутренность; перен.: сердце, любовь, милосердие.
+
+Сущ. οἰκτιρμός: сочувствие, жалость, сострадание, милосердие.
+
+В 1:27 Павел писал о христианской жизни, соответствующей Благой Вести, на которой она основана. Далее он призывал верующих к духовному единству. Оно возможно благодаря тем четырем способностям (или качествам), которые перечисляются в 2:1.
+
+Итак, обращение апостола основывается на:
+
+а) утешении во Христе, т. е. на утешении, проистекающем от единства с Ним;
+
+б) отраде любви (в значении "радости, исходящей от Его любви");
+
+в) общении духа;
+
+г) милосердии и сострадательности.
+
+"Утешение" и то слово, которое Христос употребляет в отношении Духа Святого ("Утешитель" - Ин. 4:16), имеют общий корень. Но поскольку в том или ином направлении Он действует в каждом верующем, Павел видел в этом повод к достижению духовного единства между ними. Затем каждый из них радовался, чувствуя Божью любовь к себе, находил в ней отраду. Но когда Божья любовь поселяется в сердцах людей, это тоже ведет к духовному единству, которое проявляется в их жизни. "Общение духа" есть результат постоянного пребывания Духа Святого (1Кор. 6:19) в христианине. Однако апостол мог здесь иметь в виду и то общение между верующими, которое приходит от Духа - так же, как утешение приходит от Христа и отрада - от Его любви. Павел, кроме того, говорит о "милосердии и сострадании/сочувствии", без которых невозможно единство в поместной общине.Церковь - это собрание людей, испытавших на себе милосердие Бога и проявляющих его друг ко другу.
diff --git a/php/02/02.md b/php/02/02.md
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+# то дополните мою радость: имейте одни мысли, имейте ту же любовь, будьте единодушны и единомысленны;
+
+πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν\* φρονοῦντες - Букв: "Наполните/совершите мою радость (сделайте её совершенной), чтобы то же вы думали, ту же любовь имеющие, единодушные одно\* думающие (=думали)".
+
+* В более поздних рукописях вм. "одно думающие" - "то же вы думали".
+
+Альт. перевод: "сделайте радость мою еще полнее! Будьте всегда и во всем согласны, равно любите друг друга всей душой, одинаково и чувствуйте, и мыслите!" (СРП РБО) или "сделайте мою радость полной: держитесь одного образа мыслей, дорожите взаимной любовью и сердцем и умом будьте едины" (пер. Кулакова).
+
+Гл. πληρόω: наполнять, исполнять, дополнять, совершать.
+
+Гл. φρονέω: думать, мыслить, помышлять, размышлять, рассуждать.
+
+Прил. σύμψυχος: единодушный.
+
+Исходя из сказанного в ст. 1, Павел призывал своих читателей показать на практике единство во Христе. Это исполнило бы его радостью. В соответствии с четырьмя способностями, перечисленными вначале гл., существуют и четыре конкретных способа достигнуть духовного единства. Филиппийцам следует иметь одни мысли, ту же любовь, быть единодушными и единомысленными (т. е. иметь общую цель).
diff --git a/php/02/03.md b/php/02/03.md
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+# ничего не делайте из-за соперничества или из-за тщеславия, но проявляйте смирение и считайте другого выше себя.
+
+μηδὲν κατ’ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν - "Ничего по соперничеству и (другое чтение - "или") по тщеславию, но по смиренномыслию друг друга считающие (=считайте) превосходящими самих себя".
+
+Альт. перевод: "Не делайте ничего из духа соперничества или тщеславия, но в смирении каждый почитай другого выше себя" (пер. Кулакова).
+
+Сущ. ἐριΘεία: 1. раздор, ссора, распря, интрига; 2. честолюбие, соперничество, любопрение, сварливость.
+
+Сущ. κενοδοξία: тщеславие, суетная слава, честолюбие.
+
+Сущ. ταπεινοφροσύνη: смиренномудрие, смирение, скромность; ταπεινοφροσύνη подчеркивает истинно скромное мышление о себе.
+
+Гл. ἡγέομαι (прич./дееприч): полагать, считать, почитать. Это слово обозначает сознательное, уверенное суждение, основанное на тщательном взвешивании фактов.
+
+Гл. ὑπερέχω: превосходить, превышать.
+
+Слово "соперничество" мы уже встречали в ст. 1:16, где Павел говорит о стоявших в оппозиции к нему. Несомненно, подобные побуждения и действия - откровенно плотского, а никак не духовного характера. Тщеславие, по-видимому, и порождало дух соперничества или "любопрение" в среде филиппийцев… "Но по смиренномудрию/смиренномыслие почитайте одни другого высшим себя". Смирение перед Богом и другими людьми есть то, к чему должно стремиться каждое дитя Божье. Дух гордости и соперничества, проявляющийся во взаимоотношениях между людьми, свидетельствует о недостаточности в них смирения перед Богом. Павел призывал филиппийцев считать других выше и лучше себя (ср. 1Пет. 5:5-6).
diff --git a/php/02/04.md b/php/02/04.md
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+# Пусть каждый заботится не только о себе, но также и о других.
+
+μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες\* ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι\*\* - "Не себя самих каждый (пусть будет) наблюдающим\*, но за других каждые".
+
+* В поздних греч. рукописях вм. "рассматривающие" - "рассматривайте".
+
+ В более поздних греч. рукописях вм. "каждые" - "каждый".
+
+Альт. перевод: "Пусть каждый из вас думает не о собственном благе, а о благе других!" (СРП РБО).
+
+σκοποũντες (причастие) от σκοπέω: смотреть, наблюдать, следить. С причастием: наблюдающий, следящий.
+
+Апостол объяснял и то, как именно может "смиренномудрие/смиренномыслие" быть проявлено в жизни (Флп. 2:4). Вместо того чтобы "сосредоточиваться" на себе, каждый верующий должен заботиться о других членах Божьей семьи, поместной общины (Рим. 12:10). Сосредоточенность только на себе самом - это грех.
diff --git a/php/02/05.md b/php/02/05.md
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+# Потому что вы должны думать так, как и Иисус Христос.
+
+Τοῦτο φρονεῖτε\* ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ - "Это думайте\* в вас как и в Христе Иисусе".
+
+Или: "Эти мысли (должны быть) в вас, которое (=как) (они есть) и во Христе Иисусе".
+
+Возможное понимание: "Вы должны мыслить сообразно мышлению Христа Иисуса".
+
+* В поздних греч. рукописях вм. "это думайте" - "ведь пусть думается".
+
+Альт. перевод: "[И на всё это] у вас должен быть тот же взгляд, что и у Христа Иисуса:" (пер. Кулакова)
+
+Христос - это наиболее яркий пример смирения и отвержения себя ради других. К числу самых замечательных слов, сказанных когда-либо о Христе, относятся и эти ст., наряду со ст. 9-11. Верующим тоже следует иметь именно такие мысли, которые были присущи Господу в Его смирении и самоуничижении.
diff --git a/php/02/06.md b/php/02/06.md
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+# Он являясь образом Бога, не посчитал хищением быть равным Богу.
+
+ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - "Который в образе Бога пребывающий, не грабежом счел быть равным/наравне Богу".
+
+Альт. перевод: "Он, по природе Бог, не держался за равенство с Богом,".
+
+Это - поэзия, потому в ней много на первый взгляд непонятного и образности. Но с богословской точки зрения, здесь содержатся важные истины относительно божественной природы Иисуса Христа. Поэзия служит у Павла для того, чтобы особенным образом выделить какую-либо мысль (или прославить Бога).
+
+Сущ. μορφή: образ, форма, очертания, вид, внешность.
+
+Сущ. ἁρπαγμός: 1. (по)хищение, расхищение, грабеж; 2. добыча, похищенное, награбленное. ἴσος: равный, такой же, одинаковый.
+
+Гл. ἡγέομαι: полагать, считать, почитать.
+
+Греч, слово "морфе" (см. выше), обычно переводится на русский язык как "образ" и для всего этого текста имеет принципиальное значение. Им подчеркивается внутренняя общность Отца и Сына. Павел хочет сказать, что самая сущность Иисуса Христа - та же, что у Бога; воплотившись, Он стал идеальным человеком, оставаясь Богом в полном и абсолютном смысле слова (последнее видно из 2:6). Между тем, заявления Спасителя относительно Божественности Его природы вызывали, как известно, ярость у иудейских лидеров (см. Ин. 5:18), которые обвиняли Его в богохульстве (см. Ин. 10:33). Обладая полной Божественностью (см.Ин. 1:14; Кол. 2:9) и будучи в этом смысле равным Богу, Христос не считал нужным во что бы то ни стало удерживать это Свое достоинство при Себе: именно так, по-видимому, следует понимать фразу не почитал хищением быть равным Богу (иначе говоря - "не счёл нужным удерживать любой ценой Свое равенство Богу"; Флп. 2:6). То есть Он без колебаний как бы отложил Своё небесное достоинство в сторону и стал человеком. Будучи Богом, Он обладал всеми правами Бога, но на время пребывания в человеческом теле отказался от этих прав и видимым образом не проявил величия Своего и славы.
diff --git a/php/02/07.md b/php/02/07.md
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+# Но Христос унизил Самого Себя, принял образ раба, сделался подобным людям и по виду стал как человек,
+
+ἀλλ’ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος - "Но себя самого Он (Христос) опустошил/унизил, образ (форму, внешность) раба взявший/принявший, в подобии людей сделавшийся; и по наружности/видом найденный/ставший как человек,"
+
+Альт. понимание и перевод: "но добровольно лишился всего, приняв природу/образ раба и человеком родившись/уподобившись. Он был во всем человеку подобен,".
+
+Гл. κενόω: опорожнять, опустошать, делать тщетным или пустым, упразднять, уничтожать.
+
+Сущ. μορφή:** **образ, форма, очертания, вид, внешность.
+
+Сущ. ὁμοίωμα: подобие (1. изображение, образ; 2. сходство).
+
+Сущ. σχῆμα: образ, форма, вид, внешность, наружность.
+
+Гл. εὑρίσκω (пассив): находить, обнаруживать; ср.з. (при)обретать.
+
+В Своем самоуничижении Христос уподобился людям (ст 7). Из этого следует, что Он действительно стал человеком? Фраза звучит двусмысленно, потому она и вызывала много вопросов и стала предметом спора еретиков. Выражение "унизил/уничижил Себя" по-гречески букв. звучит как "опустошил Себя". Это "опустошил" происходит от значения "отказаться от своих интересов". Именно от них, а не от Божества Своего отказался Иисус. Фраза "приняв (букв.: "взяв") образ раба", конечно же, указывает на низкое и смиренное положение, принятое Им, на Его желание подчиниться Отцу и послужить людям. Он стал как человек, в самом деле Он стал им. Слово "подобным" предполагает здесь как сходство, так и отличие. Хотя человеческая природа Христа была подлинной, Он, тем не менее, отличался от всех других людей - тем, что был безгрешен (Евр. 4:15). Таким образом, ясно, что Христос сделался человеком, сохраняя Свою Божественную сущность. В Своем воплощении Он был и Богом и человеком в истинном значении каждого из этих слов. Он явил Бога в человеческой плоти (Ин. 1:14).
diff --git a/php/02/08.md b/php/02/08.md
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+# смирил Себя и был послушным даже до смерти, и смерти на кресте.
+
+ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ - "Он принизил/умалил Себя Самого, сделавшись покорным/послушным до смерти, смерти же креста (=на кресте)".
+
+Гл. ταπεινόω: понижать; перен. унижать, уничижать, умалять, смирять.
+
+прил. ὑπήκοος: послушный, покорный, внимающий.
+
+Самоуничижение Христа произошло не только в Его рождении (т. е. в воплощении, в результате которого Он стал Богочеловеком), но и в Его смерти. Ведь она была не только на редкость мучительной, но и позорной, это - крестная смерть (ст. 8). Ей подвергали тех, кто не являлись гражданами Рима и были наихудшими преступниками. Не может быть более яркого примера самоуничижения и самоотречения для верующих, чем пример Христа. Имея его перед собой, и верующие в Филиппах могли и должны были "единомысленно" и смиренно жить как перед Богом, так и друг с другом.
diff --git a/php/02/09.md b/php/02/09.md
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+# Поэтому Бог возвысил Христа
+
+διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν - "Поэтому и Бог Его превознёс".
+
+Гл. ὑπερυψόω: превозносить, высоко возносить.
+
+# и дал Ему имя выше всех имён.
+
+καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, - "и даровал Ему имя (которое) сверх всякого имени,".
+
+Гл. χαρίζομαι:** **давать, даровать, выдавать
+
+Под "именем" здесь,вероятно, подразумевается ранг, положение. Альт. перевод: "самое высокое положение" или "честь превыше всякой чести" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# выше всех имён
+
+То есть "имя, которое будет прославлено больше всех других имён" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Это превознесение Христа и получение Им имени выше всякого имени явилось ответом на Его первосвященническую молитву (Ин. 17:5). Христос воскрес, вознесся на небо и был прославлен, сев по правую руку от Отца (Деян. 2:33; Евр. 1:3); в этом и выразилось Его превознесение. Что же касается Его высшего "имени", то под ним понимается не просто "титул"; в этом термине передано превосходство Личности Христа в целом и занимаемого Им почетного положения.
diff --git a/php/02/10.md b/php/02/10.md
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+++ b/php/02/10.md
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+# чтобы перед именем Иисуса все преклонили колени на небесах, на земле и под землёй
+
+ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων - "чтобы в имени Иисуса всякое колено согнулось/преклонилось небесных, земных и подземных".
+
+Альт. перевод: "чтобы пред именем Иисуса всякое колено преклонилось — на небе, на земле и в преисподней" (СРП РБО).
+
+# перед именем Иисуса... преклонили колени
+
+Гл. **κάμπτω: **1. перех.гнуть, сгибать, преклонять;
+
+2. неперех. кланяться, поклоняться, преклоняться.
+
+"Преклонить колени" - значит "поклониться".
+
+"Перед именем Иисуса" - значит перед Иисусом.
+
+Альт. перевод: "чтобы каждый человек поклонился Иисусу" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+По причине превознесения Христа и получения Им славного "имени" перед Ним однажды преклонится всякое колено - в знак признания Его Тем, Кем Он является на самом деле. О том же писал Павел и в Послании к Римлянам (14:11). И подтверждение этому мы находим в пророчестве Исайи (45:23), где речь идет о непревзойденном величии Бога Авраама, Исаака и Иакова. Всеохватность власти Христа над вселенной выражена в тройственном образе:  небесных, земных и преисподних. То есть не останется ни одного разумного существа, будь-то ангелы и святые на небесах, люди, живущие на земле, или сатана, демоны его и не спасенные души в аду, которым не пришлось бы сделать это. Все они преклонятся перед Христом или добровольно, или по принуждению.
diff --git a/php/02/11.md b/php/02/11.md
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+# и чтобы каждый язык исповедал, что Господь Иисус Христос в славу Бога Отца.
+
+καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός. - "и всякий язык признался, что Господь Иисус Христос для славы Бога Отца".
+
+Альт. перевод: "и всяк язык провозгласил, что Иисус Христос — Господь, во славу Бога Отца".
+
+Гл. ἐξομολογέω: сознавать, (открыто) признавать, исповедовать, провозглашать.
+
+# каждый язык
+
+Под "каждым языком" может иметься в виду "каждый человек". Альт. перевод: "чтобы все люди" или "чтобы каждый человек" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+Понятнее этот стих звучит в таком прочтении: "И всякий язык исповедал/провозгласил, что Иисус Христос есть Господь во славу Бога Отца".
+
+Именно это и признают все, склонившись перед Ним. Словами ст. 11, по сути, выражен самый ранний символ христианской веры, подразумевающий, что Христос есть Бог. То, что Иисус утверждал в отношении Себя, признает однажды вся вселенная: что Он есть истинный Бог от истинного Бога. К сожалению, для многих это признание слишком запоздает, чтобы послужить им во спасение. Последнюю часть этого стиха надо понимать в том смысле, что "превознесенное" положение Спасителя в настоящем и признание Его Божества вселенной в будущем - служит во/для славу Бога Отца.
diff --git a/php/02/12.md b/php/02/12.md
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+# Связующее
+
+# утверждение:
+
+Павел ободрят верующих и говорит им жить благочестиво, смотря на его пример.
+
+# Дорогие мои братья, вы были всегда послушны не только в моём присутствии, но гораздо послушнее теперь, во время моего отсутствия. Со страхом и трепетом достигайте своё спасение,
+
+Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε - "Так что, возлюбленные/любимые мои, как и всегда вы были послушны (=слушались), не как в присутствии моём только, но ныне/теперь многим более (послушны) в отсутствии моём, со страхом и трепетом своё спасение осуществляйте/нарабатывайте".
+
+Альт перевод: "Итак, возлюбленные мои, всегда послушные,– не только когда я с вами, но еще более теперь, когда меня нет рядом,– со страхом и трепетом достигайте спасения своего," (пер. Кулакова).
+
+Гл. ὑπακούω: слушаться, покоряться, повиноваться.
+
+# Дорогие мои братья
+
+Или: "мои дорогие/любимые братья и сёстры по вере"
+
+# не только в моём присутствии
+
+Или: "не только тогда, когда я нахожусь с вами".
+
+# во время моего отсутствия
+
+Или: "но и когда меня с вами нет".
+
+# Со страхом и трепетом достигайте своё спасение
+
+Сущ. **φόβος: **страх, ужас, боязнь, опасение, благоговение.
+
+Сущ. **φόβος: **страх, ужас, боязнь, опасение, благоговение.
+
+Это выражение "со страхом и трепетом" обозначает нервное волнение, вызванное желанием правильно поступить.
+
+Гл. **κατεργάζομαι: **творить, делать, совершать, производить, создавать; доводить работу до конца ("работать до победного конца").
+
+Павел использует два синонима, чтобы усилить мысль о том, насколько трепетно верующие должны относиться к Богу.
+
+Альт. перевод: "достигайте своё спасение в страхе и трепете", "достигайте своё спасение с великим Божьим страхом" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+Пожалуй, правильнее всего воспринимать эти слова Павла в свете обеих точек зрения; скорее всего апостол имел в виду "совершение" как личного спасения каждого из филиппийцев, так и спасения общины в целом - в смысле избавления ее от того, что препятствовало верующим в познании Бога. Совершать спасение следовало "со страхом и трепетом", полагаясь только на Бога, а не на самих себя. Ведь "совершиться" оно могло лишь через Бога, дающего способность к соответствующим хотению и действию (см. ст.13). Павел давал понять филиппийцам, что Сам Бог действует в них с тем, чтобы они обрели желание и способность поступать в согласии с Его благой волей. Бог дает желание, силу, способность, а на человеке лежит ответственность. Итак, в исполнение Божьей работы вовлечены оба эти фактора - как божественный, так и человеческий. Верующие и Бог в этом деле  являются, таким образом, сотрудниками.
+
+.
diff --git a/php/02/13.md b/php/02/13.md
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+# потому что Бог производит в вас и желание, и действие по Своей доброй воле
+
+θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας - "Потому что Бог есть действующий/творящий в вас и чтобы хотеть (=желение) и чтобы действовать (=действие) ради доброго намерениея/расположения (из желания добра)".
+
+Гл.  ἐνεργέω (прич./дееприч) - в этом ст. дважды:  действовать, делать, производить, совершать, содействовать. Бог является действующим лицом.
+
+Гл. Θέλω: желать, хотеть, любить
+
+Сущ. εὐδοκία: благоволение, доброе расположение, желание добра.
+
+Или: "Бог пробуждает в вас определённые желания и производит в вас угодные Ему действия".
+
+См. также прим. к ст. 12.
diff --git a/php/02/14.md b/php/02/14.md
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+# Всё делайте без жалоб и споров,
+
+Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν, -
+
+"Всё делайте без ропотов и разбирательств".
+
+Сущ. γογγυσμός: ропот, недовольство, жалоба. В Септуагинте, это слово обозначало ропот Израиля против Бога. Это вид протеста, недовольства, вместо согласия и доброй воли.
+
+Сущ. διαλογισμός: 1. размышление, помышление, мысль, мнение, рассуждение; 2. сомнение, спор; внутренние сомнения, споры, скептицизм или критика. Это интеллектуальный бунт против Бога.
+
+Павел призывает здесь к смирению , а оно выражается прежде всего в том, что человек готов всё делать без ропота в адрес окружающих и Бога. Все желания и поступки верующего должны исходить из его сокрушённого сердца, далёкого от гордыни. Именно грехом гордости нередко грешили Древние Израильтяне (да и современники апостола), гордились они тем, что именно им принадлежало Божье избрание, хотя и поведение, и его понимание у них было ложным. Филиппийцы же стали детьми Божьими благодаря Христу и искуплению, которое он совершил. Сознание этого высокого статуса перед Богом побуждает верующих (из евреев и из язычников) жить перед Господом свято.
diff --git a/php/02/15.md b/php/02/15.md
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+++ b/php/02/15.md
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+# чтобы безупречными и чистыми Божьими детьми, непорочными среди непокорного и развращённого рода, в котором вы сияете, как светила в мире,
+
+ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι, τέκνα θεοῦ ἄμωμα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ, - "чтобы вы сделались безукоризненными и беспримесными, детьми Бога безупречными среди поколения кривого и развращённого, в которых светитесь вы, как светила в комосе.
+
+Альт. перевод: "чтобы быть/стать вам непорочными и чистыми, детьми Бога без порока и изъяна "среди рода бесчестного и развращенного". Так сияйте среди них, словно светила/звезды во вселенной".
+
+Прил. ἄμεμπτος: безукоризненный, безупречный, непорочный, без недостатка.
+
+Прил. ἀκέραιος: чистый, невинный, неповрежденный, простой.
+
+Прил. ἄμωμος: непорочный, без порока или пятна, без недостатка, без изъяна.
+
+Прил. σκολιός: кривой, изогнутый; перен. развращенный, неправедный, лживый.
+
+διεστραμμένης (причастие в пассиве) от διαστρέφω: 1. выворачивать, искривлять; перен. искажать, извращать, развращать, совращать, превращать; 2. уводить в сторону, отвращать. С причастием в пассиве: развращенный.
+
+# непокорного и развращённого
+
+Эти два понятия также являются синонимами и употребляются в паре, чтобы подчеркнуть мысль о том, что люди этого мира являются крайне развращёнными. Можно сказать также: "среди этого крайне испорченного поколения" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# в котором вы сияете, как светила в мире
+
+ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ - "В котором (вы) явлены как светила в мире".
+
+φαίνεσθε (пассив) от φαίνω: 1. светить, сиять; 2. являться, показываться; 3. казаться, представляться. С пассивным залогом: явлены.
+
+**Сущ. φωστήρ: ** светило; 2. свет, сияние; свечение, исходящее от небесных тел, в основном солнца и луны; свет или огни.
+
+В этом стихе Павел цитирует Втор. 32:5 ("род строптивый и развращённый"), поэтому в альт. переводе эта фраза взята в кавычки. Апостол призывает вспомнить о примере непослушания неверного Богу поколения Исхода из Египта, которое из-за бунта и недоверия Богу так и не вошло в Землю Обетованную. Апостол Павел этим же самым выражением характеризует своих современников. На фоне всеобщей деградации мира, лежащего во тьме, филиппийцы должны нести ему свет, сияя, как небесные светила.  В этом хорошо различим призыв к святости и нравственной чистоте. Образ жизни христиан отличается от мирского, как свет от тьмы.
diff --git a/php/02/16.md b/php/02/16.md
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+# сохраняете слово жизни, чтобы я мог похвалиться в день Христа, что не напрасно посвятил себя служению и не напрасно трудился
+
+λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα. - "слово жизни имеющие, в похвалу мне на/в день Христа, что не в пустое (=не зря) я пробежал и не в пустое (=не зря) я потрудился".
+
+Альт. перевод: "Несите Весть о Жизни! И тогда, в День Христа, я похвалюсь вами: не напрасно пробежал я свой забег, не напрасно изнурил себя трудами!" (СРП РБО)
+
+Гл. ἐπέχω (прич./дееприч.): 1. перех.держать, содержать; 2. неперех. держаться, стремиться, задерживаться; тж. перен. держать в поле зрения, внимательно смотреть, пристально следить.
+
+Сущ. καύχημα: (по)хвала; повод для похвальбы, основание для прославления. Это не хвастовство своими заслугами, а знак завершения божественного поручения.
+
+Гл. τρέχω: бежать; перен. подвизаться, распространяться.С помощью этого слова Павел сравнивает своё служение (работу) апостола, распространяющего благую весть, с образом бегуна. Это слово указывает на напряженное усилие. Павел боится, что его личные интересы могут помешать распространению Благой Вести; или что либо необходимость соблюдения закона для спасения, либо возможность неправедного поведения филиппийцев может свести на нет все его усилия.
+
+Гл. κοπιάω 1. утомляться, уставать, утруждаться; 2. тяжело трудиться. Это указание на тяжки труд Павла для достижения поставленной цели.
+
+# в день Христа
+
+Речь идёт о втором пришествии Христа.
+
+Альт. перевод: "в день, когда Христос вернётся".
+
+# что не напрасно посвятил себя служению и не напрасно трудился
+
+Павел повторяет одну и ту же мысль дважды, чтобы сказать, как упорно он трудился над тем, чтобы люди могли принять Христа. Альт. перевод: "что усилия мои и труд мой не были напрасны"  (пер. Кулакова) (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+В 1:10 уже упоминался "День Христов", который выявит, что действительно было важно для верующего. Но в этот день испытанию подвергнутся и все труды Павла. Он же так сильно отождествляет себя со своими духовными детьми, что их победа - его победа, их успех - его успех.
diff --git a/php/02/17.md b/php/02/17.md
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+# Но если я становлюсь жертвой за жертву вашего служения веры, то радуюсь сам и делюсь радостью с вами
+
+Ἀλλ’ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν - "Но если (я) и становлюсь (стану) жертвой возлияния на жертву и служение веры вашей, радуюсь и сорадуюсь вам всем".
+
+Альт. перевод: "Но даже если кровь моя прольется, как возлияние, дополнив жертвенное служение, которое совершает Богу ваша вера, я и тогда буду рад, я буду радоваться вместе с вами" (СРП РБО).
+
+Гл. σπένδω: совершать жертву возлияния; ср.з.-страд. становиться жертвой возлияния.
+
+**Сущ. Θυσία: **жертва, жертвоприношение.
+
+Сущ. **λειτουργία: **служба, служение, услуга, литургия.
+
+Далее апостол пишет о том, что и страдая, радуется. Он знает, что в перспективе, вполне реальной, его ожидает мученическая смерть. Более того, она представляется ему неминуемой, а сама возможность освобождения из заключения уже больше не занимает его внимание, как раньше (ср. 1:24-26). Позднее, совсем незадолго до смерти, Павел написал об этом в схожем тоне (2Тим. 4:6). Апостол имеет в виду, что он с радостью умер бы за филиппийцев, если бы это сделало их более угодными Господу.
+
+Мысль апостола, как она выражена в ст. 17, в греч. тексте звучит так: "если бы даже мне суждено было излиться теперь, подобно жертвенному возлиянию (состоявшему из вина) на церковь в Филиппах, служащей Ему по вере (за… служение веры вашей), то и тут я продолжал бы радоваться"...
diff --git a/php/02/18.md b/php/02/18.md
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+# Радуйтесь этому и вы вместе со мной.
+
+τὸ δὲ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι. - "тому же и вы радуйтесь и сорадуйтесь мне (=радуйтесь вместе со мной)".
+
+Зная, что ему предстоит страдание (и даже смерть) за Благую Весть, апостол Павел говорит, что делает это с радостью. Более того, он желает, чтобы филиппийцы разделили с ним эту радость, чтобы они радовались за него. Таким образом он завершает раздел, начатый в 1:27. Он учит своих духовных детей утверждаться в истине, подражать Иисусу Христу и совершать своё спасение в послушании.
diff --git a/php/02/19.md b/php/02/19.md
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+# Связующее утверждение:
+
+Павел говорит филиппийцам, что вскоре намерен послать к ним Тимофея. Он также просит верующих позаботиться о Епафродите.
+
+# Надеюсь в Господе Иисусе вскоре послать к вам Тимофея, чтобы и я, когда узнаю о ваших обстоятельствах, утешился духом.
+
+Ἐλπίζω δὲ ἐν κυρίῳ Ἰησοῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν. - "Надеюсь же в Господе Иисусе Тимофея вскоре послать вам, чтобы и я благодушествовал, узнав о вас".
+
+Альт. перевод: "Надеюсь, если угодно то будет Господу Иисусу, вскоре послать к вам Тимофея, чтобы, всё о вас узнав, мог я успокоиться" (пер. Кулакова).
+
+Гл. **εὐψυχέω: **утешаться духом, наслаждаться душевным миром.
+
+Сама забота о них Павла, выразившаяся в том, что он послал к ним Тимофея, могла послужить филиппийцам (да и другим верующим) примером для подражания. Павел не только принес им Благую Весть и привел их ко Христу, но и делал все возможное для их духовного роста, будучи искренне заинтересованным в их судьбе. Не зная, что ожидает его в будущем, апостол вводит выражаемое им желание словами: "Надеюсь же в Господе Иисусе…".
+
+В связи с предполагавшимся путешествием Тимофея эти слова звучат несколько необычно, подчеркивая остроту чувств Павла, ощущения того, что приказ о его освобождении или казни может прийти в любую минуту. Цель путешествия Тимофея выражена ясно: "чтобы я… утешился духом". Как письмо апостола, так и приход Тимофея к ним, должны были ободрить верующих в Филиппах. Но и апостол хотел получить ободрение через Тимофея в случае, если бы тот, вернувшись, принес ему добрую весть о филиппийцах. И еще один урок можно извлечь из того обстоятельства, что Павел послал Тимофея в Филиппы; это - урок самоотречения и бескорыстия. Ведь Тимофей был очень близок Павлу и дорог его сердцу. И если уж он когда особенно в нем и нуждался, так это теперь, находясь в Риме в заключении. Тем не менее, апостол готов был пожертвовать обществом Тимофея, чтобы оказать помощь другим.
diff --git a/php/02/20.md b/php/02/20.md
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+# рядом со мной нет никого такого же усердного, кто бы так же искренне заботился о вас
+
+οὐδένα γὰρ ἔχω ἰσόψυχον, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει· - "Никого ведь не имею равного душой, того, который подлинно о вас будет заботиться".
+
+Возм. перевод: "А Тимофей — он один у меня единомышленник, который так искренне печется о вас" (СРП РБО), "Нету меня здесь никого, кто, разделяя мои чувства, столь же искренно заботился бы о вас:" (пер. Кулакова).
+
+Прил. ** **ἰσόψυχος: единодушный, одного духа, равно усердный, равный по преданности; подобным образом настроенный, так же мыслящий, на кого можно положиться в той же мере.
+
+Гл. μεριμνάω: заботиться, беспокоиться, быть озабоченным.
+
+Этот молодой человек, духовный сын Павла, питал горячий интерес к филиппийцам. В Риме Павел фактически не имел никого равно усердного Тимофею. Тот действительно был искренне озабочен духовным благополучием филиппийских верующих, являя собой пример большей озабоченности и искренней заинтересованности другими больше, чем собой (2:3-4).
diff --git a/php/02/21.md b/php/02/21.md
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+# Потому что все ищут своего, а не того, что угодно Иисусу Христу.
+
+οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ. - "Все ведь себя самих ищут, не Иисуса Христа".
+
+Возм. перевод: "Все остальные ищут только своего, а не того, как послужить Иисусу Христу" (СРП РБО)
+
+Заявление, сделанное в этом ст., по-видимому, надо рассматривать в широком диапазоне. Имел ли Павел в виду всех, кого он знал? Или только тех, кто находился в Риме, поблизости от него, и с ними сравнивал Тимофея? Хотел ли сказать апостол, что все остальные, к кому он в состоянии был обратиться с этим поручением, больше искали своего, чем стремились угодить Христу? Правильным кажется последнее предположение. Тимофей был действительно исключительной личностью в этом эгоистическом мире (1:13,17).
diff --git a/php/02/22.md b/php/02/22.md
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+++ b/php/02/22.md
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+# А верность его вам известна, потому что он, как сын отцу, служил мне в Радостной Вести
+
+τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον - "Пригодность/испытанность (степень его верности) же его (вы) знаете, потому что как ребёнок отцу со мной (=мне) он послужил для (=в) благовестия".
+
+Возм. перевод: "Испытанная же верность Тимофея вам известна: как сын с отцом служил он вместе со мной делу благовестия" (пер. Кулакова).
+
+Сущ. **δοκιμή: **1. испытание, проверка (принятие после испытания); 2. доказательство; 3. опытность, опыт, верность.
+
+Гл. **δουλεύω: **1. быть рабом, быть в порабощении;
+
+2. служить, прислуживать, исполнять обязанности раба.
+
+# в Радостной Вести
+
+Речь идёт о проповеди Евангелия. Альтернативный перевод: "помогал мне проповедовать Евангелие" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Зная Тимофея, филиппийцы знали и то, что слова апостола о нем соответствовали правде. Свою верность он проявил с самого начала, служа с Павлом в Филиппах (см. Деян. 16). Тимофей был его верным сотрудником с тех пор, как Павел отправился в свое Второе Миссионерское Путешествие. Будучи его духовным сыном, он служил апостолу искренне, как отцу. И оба сообща служили Господу в деле благовестия. Непревзойденные качества характера Тимофея, вся его жизнь, служат примером каждому христианину. Те в филиппийской общине, кто не имели подобных качеств, должны были почувствовать укор совести при чтении послания Павла, также и современные верующие - тоже.
diff --git a/php/02/23.md b/php/02/23.md
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+++ b/php/02/23.md
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+# Я надеюсь послать его в тот же час, как только узнаю, что меня ожидает.
+
+τοῦτον μὲν οὖν ἐλπίζω πέμψαι ὡς ἂν ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς· - "Итак, этого-то надеюсь послать, как увижу (=узнаю) обо мне тотчас".
+
+Гл. ἀφοράω: взирать, (по-)смотреть, обращать взор. Предложное сочетание предполагает рассмотрение текущих обстоятельств с целью определения, что должно произойти, что разрешит вопрос, пошлет ли он Тимофея.
diff --git a/php/02/24.md b/php/02/24.md
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+++ b/php/02/24.md
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+# Я уверен в Господе, что и сам скоро приду к вам.
+
+πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι. - "Я убеждён же в Господе, что и сам вскоре приду".
+
+Возм. перевод: "я знаю, что если Господу будет угодно, то я вскоре приду к вам".
+
+Апостол Павел полностью полагается на Господа (во всех обстоятельствах, доверяет их Ему). В этом он поступает в полном соответствии с тем, как учит других (в т. ч. филиппийцев).
diff --git a/php/02/25.md b/php/02/25.md
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+++ b/php/02/25.md
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+# Впрочем, я посчитал нужным послать к вам Епафродита — брата, сотрудника и моего помощника, а для вас — посланника и служителя в моей нужде,
+
+Ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρατιώτην μου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς, - "Необходимым же я счёл Эпафродита, брата и сотрудника и соратника моего, вашего же апостола и служителя нужды моей, послать к вам,".
+
+Гл. ἡγέομαι: полагать, считать, почитать.
+
+Сущ. συνεργός: соработник, сотрудник, споспешник. Сущ. συστρατιώτης: соратник, сослуживец (в армии), сподвижник.
+
+Сущ. ἀπόστολος апостол, посланник, посол; миссионер. Это - не апостол в официальном или техническом плане, но посланник, отправленный с особым поручением.
+
+Сущ. λειτουργός: служитель, слуга.
+
+Человек, находящийся на общественной гражданской службе; затем это слово также стало относиться к отправляющему религиозные службы.
+
+Епафродита, в отличие от Тимофея, хорошо знали сами филиппийцы. Его апостол называет своим "соработником", тем самым подчёркивая важность его служения. Епафродит передал Павлу пожертвования филиппийской общины. Через него апостол принял не только деньги, но и саму любой верующих из г. Филиппы. Эта любовь проявилась в том, что Епафродит был готов служить Павлу даже в самых трудных обстоятельствах ("...в нужде моей").
diff --git a/php/02/26.md b/php/02/26.md
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+# потому что он очень хотел видеть всех вас и сильно переживал, что до вас дошёл слух о его болезни.
+
+ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς\* καὶ ἀδημονῶν, διότι ἠκούσατε ὅτι ἠσθένησεν. - "поскольку жаждущий он был (=он хотел) всех вас\* и тоскующий (=тосковал), потому что вы услышали, что он заболел".
+
+* В ряде рукописей здесь добавление: "вм. всех вас" - "всех вас увидеть".
+
+Альт. перевод: "Он истосковался по всем вам и не находил себе покоя, узнав, что вы прослышали о его болезни" (пер. Кулакова).
+
+Гл. ἐπιποΘέω (прич./дееприч.): хотеть, желать (весьма, сильно), любить.
+
+Гл. ἀδημονέω (прич./дееприч.): волноваться, мучиться, терзаться, тосковать, тяжко скорбеть. Это слово описывает смятение, беспокойство, расстройство, вызванное физическим недомоганием или умственными проблемами вроде горя, стыда, разочарования и т. п.
+
+Гл. ἀσΘενέω: 1. быть слабым или немощным, изнемогать, испытывать недостаток сил; 2. болеть, хворать.
diff --git a/php/02/27.md b/php/02/27.md
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+# Он был очень болен, при смерти, но Бог помиловал его, и не только его, но и меня, чтобы не добавлять печаль к моей печали.
+
+καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτῳ· ἀλλ’ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ - "Потому что заболел он (чем-то и был) близко к смерти, но Бог помиловал его, и (впрочем) не его только, но и меня, чтобы печаль к печали (я) не получил".
+
+Чем бы ни заболел Епафродит, его болезнь была крайне серьезной потому, что он был при смерти (2:27, 30). Ничего не говорится о том, как именно он исцелился, но мы видим, что Бог его помиловал и он выздоровел.
diff --git a/php/02/28.md b/php/02/28.md
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+# Поэтому я скорее послал его, чтобы вы увидели его снова и обрадовались, и я был бы менее печален.
+
+σπουδαιοτέρως οὖν ἔπεμψα αὐτόν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε κἀγὼ ἀλυπότερος ὦ. - "Итак, скорее/поспешнее я послал его, чтобы увидев его опять, вы обрадовались, и я более беспечным/спокойным был".
+
+Прил.: **ἄλυπος: **менее беспокоенный, менее печальный; срав. ст. - не знающий беспокойства или печалей, свободный от страданий.
+
+Апостол решает спешно отправить Епафродита в обратный путь по двум причинам: 1) чтобы филиппийцы, снова его увидев, обрадовались, 2) и чтобы самому ему стало одной печалью меньше, другими словами - меньше беспокоиться. Апостол не хотел, чтобы верующие в Филиппах неверно восприняли возвращение Епафродита, чтобы они подумали, якобы он попросту оставил Павла в тот момент, когда апостол особенно нуждался в его присутствии. Нет, Епафродит заслужил, чтобы земляки приняли его в Господе и оказали ему уважение.
diff --git a/php/02/29.md b/php/02/29.md
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+# Примите его в Господе со всей радостью и уважайте таких,
+
+προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς καὶ τοὺς τοιούτους ἐντίμους ἔχετε - "Итак, примите его в Господе, со всей радостью и таковых драгоценными (=в почете) имейте".
+
+Возм. перевод: "Примите его, пожалуйста, как брата в Господе. Чтите таких людей"!
+
+Пил. ἔντιμος: 1. ценный, драгоценный; 2. чтимый, почетный, уважаемый.
diff --git a/php/02/30.md b/php/02/30.md
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+# потому что он за дело Христа был близок к смерти, подвергал жизнь опасности, чтобы дополнить недостаток вашей помощи мне.
+
+ὅτι διὰ τὸ ἔργον Χριστοῦ μέχρι θανάτου ἤγγισεν παραβολευσάμενος τῇ ψυχῇ, ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας. - "потому что из-за дела Христа до смерти он приблизился рискнувший жизнью, чтобы он восполнил ваш недостаток ко мне служения".
+
+Возм. перевод: "Ведь он, ревнуя о деле Христовом, был близок к смерти, он жизнью рисковал, чтобы своим служением мне восполнить ваше отсутствие" (пер. Кулакова).
+
+# был близок к смерти
+
+Гл. ἐγγίζω: приближать, подводить; неперех. приближаться, подходить.
+
+"Был близок к смерти" - значит "чуть не умер".
+
+# подвергал жизнь опасности, чтобы дополнить недостаток вашей помощи мне
+
+Гл. παραβουλεύομαι (прич./дееприч.): подвергаться опасности или риску, не заботиться.
+
+- Это слово относится игре в кости, в которой на кон ставятся большие суммы денег.
+
+- Это слово в папирусах обозначает человека, который, ради дружбы, подвергает себя опасности как адвокат в судебном споре, защищая дело подопечного даже перед императором.
+
+- Позже этим словом обозначали торговцев, которые ради выгоды рисковали жизнью. Оно может также обозначать борца на арене, подвергающегося всем ее опасностям.
+
+- В после-апостольской церкви группа, называемая paraboloni, рисковала жизнью, врачуя больных и хороня мертвых.
+
+Сущ. ψυχη̣: душа (1. дыхание, жизнь; 2. внутреннее естество, центр внутренней жизни человека; 3. сущность человека; 4. личность т.е. отдельное человеческое "я", человеческая индивидуальность, как носитель отдельных социальных и субъективных признаков и свойств; 5. живое существо; 6. человек, мн.ч. люди).
+
+Гл. ἀναπληρόω: наполнять, восполнять, исполнять. Сущ. ὑστέρημα: недостаток, нужда, скудость, отсутствие.
+
+Сущ. λειτουργία: служба, служение, услуга, литургия.
diff --git a/php/02/intro.md b/php/02/intro.md
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+# Послание филиппийцам
+
+# Глава 2
+
+# Общие замечания
+
+Здесь продолжается увещание, начатое в 1:27-30. Весь этот раздел (1:27 - 2:18) посвящен тому, что следует делать филиппийцам согласно призыву Павла. Сюда входят и стихи, трактующие особо знаменитое кеносис - самоумаление, самоуничижение (2:5-11); в них на первый план выступает Сын Божий как пример для подражания верующим.
+
+## Структура и оформление
+
+В некоторых переводах, например в английской ULB, 6-11 стихи оформлены отдельно от общего текста, потому что в них раскрываются важные истины о личности Иисуса.
+
+## Важные концепции
+
+### Практические наставления
+
+В этой главе Павел даёт филиппийцам много практических наставлений.
+
+## Прочие трудности, возникающие при переводе данной главы
+
+### "если есть какое-нибудь"
+
+Несмотря на то, что речь идёт о предполагаемых ситуациях, они, по сути, таковыми не являются, поскольку передают важные истины. При их переводе вы можете употребить конструкцию, начинающуюся со слова "поскольку" ("поскольку мы имеем утешение во Христе, радость от Его любви, общение между собой в Духе, милосердие и сострадание, то прошу вас сделать мою радость более полной")
+
+## Ссылки:
+
+  * **[Филиппийцам 2:1 Замечания](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/php/03/01.md b/php/03/01.md
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+# Связующее утверждение:
+
+Павел предостерегает верующих относительно иудеев, пытающихся склонить Божьих детей к соблюдению Закона Моисея, и рассказывает своё собственное свидетельство о том, как он гнал христиан.
+
+# Наконец, мои братья, радуйтесь в Господе. Писать вам об этом мне не трудно, а для вас это поучительно
+
+Τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ. τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές - "В остальном, братья мои, радуйтесь в Господе. Это писать мне вам не тягостно, вас же охранно (=защитит от опасностей)". Альт. перевод: "А теперь вот что еще скажу вам, братья мои: радуйтесь в Господе! Мне нетрудно повторить то, что я уже писал вам,– вас же это может уберечь от опасности" (пер. Кулакова). Прил. ὀκνηρός: 1. медлительный, ленивый; 2. тягостный, внушающий опасения.
+
+Прил. ἀσφαλής: 1. твердый, непоколебимый, незыблемый, крепкий, прочный; перен.: достоверный, надежный, убедительный; 2. безопасный, защищенный от опасностей.
+
+Лекарство от уныния в том и состоит, чтобы сосредоточить свое внимание на Господе и радоваться в Нем. Примечательно, что римский узник просил тех, кто находился на свободе, радоваться в Спасителе. Казалось бы, естественнее было им призывать его к этому. Но Павел твердо знал то, что следует усвоить каждому верующему, а именно: в Господе можно радоваться и тогда, когда внешние обстоятельства к радости совсем не располагают.
diff --git a/php/03/02.md b/php/03/02.md
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+# Берегитесь псов, берегитесь делающих зло, берегитесь обрезания
+
+Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν - "Будьте осмотрительны/смотрите (не упускайте из фокуса), [относительно] собак, будьте осмотрительны [относительно] злых/дурных делателей, будьте осмотрительны [относительно] обрезания".
+
+Гл. βλέπω: видеть, смотреть.
+
+Сущ. κατατομή: обрезание, увечье, разрезание, вырезка, разрез; (саркастически - об обрезании, ап. Павел использует в этом случае игру слов с περιτομή, обличая тех, для которых обрезание становится духовным увечьем).
+
+Апостол Павел называл иудеев псами и злыми делателями. Их учение представлялось ему опасным и исходящим не от Бога. Верующие не должны были следовать за ними, но остерегаться и избегать их. Все началось с того, что в своем кругу евреи нередко называли язычников "псами", которые в те времена считались нечистыми животными. Апостол же прибегает к такому определению в отношении тех иудеев, которые извращали Благую Весть, настаивая на необходимости обрезать крайнюю плоть во имя "правильных взаимоотношений с Богом". То, что они проповедовали и делали, было для апостола злом, даже если они и руководствовались благими намерениями.
diff --git a/php/03/03.md b/php/03/03.md
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+# Потому что обрезание — это мы, служащие Богу духом, хвалятся Иисусом Христом и не надеются на тело
+
+ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ \*πνεύματι θεοῦ\* λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες - "Потому что мы есть обрезание, Духу Бога поклоняющиеся и хвалящиеся во Христе Иисусе и не на плоть надеющиеся".  в Более поздних греч. рукописях так: "духом Богу поклоняющеся/служащие".
+
+Возм. перевод: "Истинно обрезанные — это мы, потому что служим Богу, как наставляет нас Его Дух! Мы гордимся жизнью в Христе Иисусе, а не полагаемся на внешнее" (СРП РБО).
+
+λατρεύοντες (причастие) от λατρεύω: служить, поклоняться, нести служение, нести службу;
+
+λατρεύω может употребляться о любом виде службы Богу или богам. С причастием: поклоняющиеся. πεποιθότες (причастие) от πείΘω, πειΘώ: убеждать; ср.з.-страд. или 2-е сов. вр. быть уверенным, надеяться, поддаваться убеждению, слушаться, повиноваться. С причастием: повинующиеся.
+
+Ветхозаветный ритуал обрезания крайней плоти был не только знаком завета с Богом, но и прообразом "духовного обрезания" ("обрезания сердца") - Втор. 30:6. Поэтому, обращаясь к язычникам, Павел и пишет, что истинное обрезание являют собой такие, как он и они, которые не на плоть надеются, а служат Богу духом и хвалятся Иисусом Христом. Вместо того чтобы хвалиться человеческими свершениями, как это делали иудеи и иудействующие, дети Божьи должны "хвалиться" лишь Иисусом Христом. "Хвалящийся" употреблено здесь в таком же значении, что и слова того же корня в Флп. 1:26; 2:16; 2Кор. 10:17.
diff --git a/php/03/04.md b/php/03/04.md
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+# Общие замечания:
+
+В стихах 4-14 апостол Павел приводит любопытные факты из своей биографии. На первый взгляд может показаться, что он хвалится ими. Однако при более внимательном подходе видно, что именно на то, чего нужно избегать и остерегаться, он хочет указать таким образом. Да, было время, когда и Павел "надеялся на плоть", но оно отошло в прошлое. Апостол рассказывает филиппийцам о том, что некогда составляло предмет его гордости, но заканчивает свое повествование тем, что произошло с ним по дороге в Дамаск, когда пережитое потрясение привело его к обращению ко Христу.
+
+# Хотя я могу надеяться и на тело. Если кто-то думает надеяться на тело, тем более я
+
+καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· - "хотя я имеющий убеждённость и в плоти. Если кто-то кажется другой, что он убеждён в плоти, я более;" Альт. перевод: "Хотя я-то мог бы положиться на внешнее! Если кому-то кажется, что у него есть для этого основания, у меня таких оснований больше!" (СРП РБО).
+
+Сущ. πεποίΘησις: уверенность, упование, доверие, надежность. Гл. πειΘώ (инф.): убеждать; ср.з.-страд. или 2-е сов. вр. быть уверенным, надеяться, поддаваться убеждению, слушаться, повиноваться.
+
+Семь "преимуществ", которые впоследствии (после обретения Христа) Павел почёл "тщетою", он начинает перечислять с Флп. 3:4. Их можно поделить на две группы, к первой относятся те, которые были получены им по рождению, и от него не зависели. Их - четыре: обрезание, которому его подвергли; его принадлежность к народу Израилеву и к колену Вениаминову; его происхождение от еврейских родителей (еврей от Евреев). Следующие три "преимущества" были результатом сознательного выбора Павла: он был фарисеем, гонителем Церкви Божьей и жил непорочно с точки зрения Моисеева Закона.
diff --git a/php/03/05.md b/php/03/05.md
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+# Обрезанный в восьмой день, из рода Израиля, колена Вениамина, еврей от евреев, по учению — фарисей
+
+περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμίν, Ἑβραῖος ἐξ Ἑβραίων, κατὰ νόμον Φαρισαῖος, - "По обрезанию восьмидневный, из рода Израиля, племени Вениамина, еврей из евреев, по закону фарисей". Альт. перевод: "обрезанный в восьмой день, по происхождению я израильтянин из колена Вениаминова, еврей из евреев, жил по Закону как фарисей," (пер. Кулакова).
+
+# По учению — фарисей
+
+От фарисеев требовалось неукоснительное соблюдение всего Закона. Когда Павел говорит, что он - фарисей, это значит, что он очень тщательно соблюдал все предписания Закона.
diff --git a/php/03/06.md b/php/03/06.md
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+# По рвению — преследователь Божьей Церкви
+
+κατὰ ζῆλος διώκων τὴν ἐκκλησίαν\*, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος - "По ревности - преследователь общины\* (церкви), по праведности в законе сделавшийся безукоризненным".
+
+* В более поздних греч. рукописях вм. "общины/церкви" - "общины/церкви Бога".
+
+Будучи фарисеем, Павел от всего сердца желал угодить Господу, поэтому преследовал христиан, чтобы доказать Богу свою ревность.
+
+Сущ. ζῆλος: 1. ревность, пыл, рвение, усердие; 2. зависть.
+
+Гл. διώκω (прич./дееприч.): 1. гнать, гонять, преследовать; 2. изгонять, выгонять; 3. гнаться (за).
+
+# По праведности закона — непорочный
+
+"Праведность по закону" - это праведность, устанавливаемая Законом. Павел очень тщательно исполнял все предписания Закона, поэтому верил, что в его делах нельзя было найти никакого изъяна.
+
+Прил. ἄμεμπτος: безукоризненный, безупречный, непорочный, без недостатка; невинный.
+
+Альт. перевод: "по рвению — гонитель Церкви, по праведности, достигаемой исполнением Закона, — человек безупречный" (СРП РБО).
diff --git a/php/03/07.md b/php/03/07.md
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+# Но что для меня было преимуществом, то ради Христа я теперь считаю потерей
+
+[Ἀλλ’] ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν - "Но то, что было для меня (казалось мне) прибылью, это я счел ради Христа убытком".
+
+Сущ. κέρδος: выгода, польза, приобретение, прибыль, корысть.
+
+Сущ. ζημία: убыток, ущерб, урон, вред.
+
+По всей видимости, Павел подразумевает своё положение в иудаизме и преимущества, которыми он обладал, будучи фарисеем. Т. е. ради Христа он оставил всё то, что по человеческим меркам приносило ему безопасность, достаток и общественное уважение
diff --git a/php/03/08.md b/php/03/08.md
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+# Да и всё считаю потерей ради превосходства познания Иисуса Христа, моего Господа: для Него я от всего отказался и всё считаю мусором, чтобы приобрести Христа
+
+ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾽ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω - "Но, конечно, и считаю всё убытком из-за/ради преимущества знания Христа Иисуса, Господа моего, из-за/ради Которого во всём потерпел я убыток и считаю отбросами, чтобы Христа я получил как прибыль".
+
+Альт. перевод: "Более того, я вообще все считаю потерей, потому что нет ничего, что превзошло бы познание Иисуса Христа, моего Господа. Ради Него я потерял все — и это все для меня не дороже, чем мусор! — лишь бы приобрести Христа" (СРП РБО).
+
+Гл. ὑπερέχω (прич.): превосходить, превышать.
+
+Сущ. σκύβαλον: мн. ч.: отбросы, остатки, сор, помет, навоз. Относится к таким вещам, как обглоданный труп; мерзость, вроде кучи навоза или человеческих экскрементов; пища, которую тело отвергает как непригодную; остатки или объедки пищи после праздника, которые выбрасывают.
+
+Гл. κερδαίνω: приобретать, получать прибыль; зарабатывать, выигрывать.
+
+Прежние "преимущества" Павла (ст. 7-8) сделались сором (навозом) в его глазах - ради того, чтобы приобрести Христа как своего Спасителя. Все остальное потеряло для него значение, начиная с того, чем он так когда-то гордился в иудаизме.
diff --git a/php/03/09.md b/php/03/09.md
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+# И быть найденным в Нём не со своей праведностью, которая от закона, но с той, которая через веру в Христа, с праведностью от Бога по вере
+
+καὶ εὑρεθῶ ἐν αὐτῷ, μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, - "и я был найден в Нём, не имеющий мою праведность из/от Закона, но [ту, которая] через веру, из/от Бога праведность по вере,"
+
+Возм. понимание и перевод: "и быть в подлинном с Ним единении, не с собственной своей праведностью быть, которая от Закона, но с той, что через веру во Христа достигается, с праведностью, от Бога исходящей и на вере основанной" (пер. Кулакова).
+
+Гл. εὑρίσκω (пассив): находить, обнаруживать; ср.з. (при)обретать.
+
+Имеется в виду распознавание истинной природы. "Приобрести Христа" значит найтись в Нем (ст. 9) и в Нем находиться. Ведь Христос пребывает в верующем, а верующий - во Христе.
+
+И Павел хотел, чтобы вся его жизнь отражала эту истину. Будучи во Христе, он уже не пытался угодить Богу собственной праведностью, основанной на делах Закона, сознавая, что в глазах Бога такая праведность - это не праведность вовсе, а нечто подобное "запачканной одежде" (Ис. 64:6). Спасающая праведность, на которую полагался Павел, - это праведность чрез веру во Христа.
diff --git a/php/03/10.md b/php/03/10.md
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+# Чтобы познать Его, и силу Его воскресения, и участие в Его страданиях и подражать Его смерти
+
+τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, - "чтобы познать Его и силу воскресения Его и общность страданий Его, сообразуясь со смертью Его".
+
+Альт. перевод: "Хочу познать Христа и силу воскресения Его и участвовать в страданиях Христовых, уподобляясь Ему и в смерти Его" (пер. Кулакова).
+
+Сущ. κοινωνία: (взаимо-)отношения, (со-)участие, общение, общительность; содружество.
+
+Сущ. πάΘημα: страдание (1. бедствие, несчастье; 2. перенесение).
+
+Гл. συμμορφόω (пасс. прич./дееприч.): страд. соображаться, уподобляться, становиться похожим, принимать подобие. Страд. - приспосабливаться к чему-либо, принимать ту же форму, что и что-то.
+
+Возможно, это ссылка на род смерти, которой собирался умереть Павел. Эти стихи содержат откровенное и полное исповедание апостолом его мыслей и чувств перед филиппийцами. Павел уже знал Христа как своего личного Спасителя. Но он хотел познать Его больше и ближе - как своего Господа. Греч. гнонай (ст. 10) имеет значение "познать на опыте". Существительное "познание" находим ранее в ст. 8. Мысль о "превосходстве познания Христа Иисуса" развивается в ст. 10-11. Павел желал бы познать Его в "превосходной степени". Он говорит о том, чего хотел бы достичь в своей христианской жизни в свете этого познания.
diff --git a/php/03/11.md b/php/03/11.md
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+# Чтобы достичь воскресения мёртвых
+
+εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν - "Если как достигну в воскресении мёртвых" (=достигну ли как-нибудь воскресение из мёртвых).
+
+Альт. перевод: "в надежде, что достигну я всё же воскресения из мертвых" (пер. Кулакова).
+
+Гл. καταντήσω (1 л., ед. ч.) от καταντάω: приходить, прибывать, доходить, достигать. То есть: "я достигну". Сущ. ἐξανάστασις: воскресение (из мертвых).
+
+ἐκ νεκρῶν - "Из мёртвых".
+
+В цели апостола входило "на опыте познать" силу воскресения Его. То есть ту силу, которая воскресила Христа из мертвых, и теперь действует в жизни верующих людей, поскольку они воскресли вместе со Христом (см. Кол. 3:1).
diff --git a/php/03/12.md b/php/03/12.md
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+# Связующее утверждение:
+
+Павел увещевает филиппийцев следовать его примеру. Он напоминает им, что все верующие получат на Небесах новые тела. Далее апостол говорит, сколько усилий ему пришлось приложить, чтобы быть похожим на Христа и иметь вечную жизнь. Павел сравнивает себя с бегуном, который стремиться первым достичь финиша.
+
+# Говорю так не потому, что я уже достиг или стал совершенным, но стремлюсь достичь так, как достиг меня Иисус Христос
+
+Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾽ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. - "Не потому что уже я взял или уже я завершён, гонюсь же, и обойму ли при Котором я был объят Христом Иисусом". Возм. понимание и перевод: "Это не значит, что я уже этой цели достиг, достиг совершенства. Я только рвусь вперед — завладеть призом, потому что Христос Иисус мной завладел" (СРП РБО)
+
+или: "Не скажу,что всему же обладаю или что уже достиг я совершенства, нет. Но стремлюсь овладеть этим, потому что овладел мною Христос Иисус" (пер. Кулакова).
+
+Гл. καταλαμβάνω (в этом стихе - дважды): схватывать, захватывать, настигать, заставать, достигать, приобретать; перен. ср.з. познавать, постигать.
+
+Хотя филиппийским верующим Павел, наверное, представлялся "гигантом духа", он прямо говорит, что еще не достиг поставленных целей (ст. 10). Он все еще активно стремился к их достижению. Но он, несомненно, подошел к последней стадии освящения. К тому времени, как апостол Павел писал филиппийцам, он уже проходил свое христианское поприще примерно 30 лет. Он одержал немало духовных побед за эти годы, значительно вырос духовно, однако, искрение не считал себя достигшим всего, что наметил достигнуть, или совершенным в духовном отношении (ст. 12).
diff --git a/php/03/13.md b/php/03/13.md
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+# Братья, я не считаю, что уже достиг, а только забываю прошлое
+
+ἀδελφοί, ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι· ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος - "Братья, я себя не считаю объявшим (букв. "объять"), одно же, [которое] сзади забывающий (=забывая), к [которому] же впереди вытягивающийся (=тянусь, простираюсь)".
+
+Альт. перевод: "Братья, я не считаю, что уже победил. Одно скажу: забывая о том, что остается позади, и весь устремляясь к тому, что впереди".
+
+κατειληφέναι (причастие) от καταλαμβάνω: схватывать, захватывать, настигать, заставать, достигать, приобретать; перен. ср.з. познавать, постигать. С причастием: постигшим.
+
+επιλανθανόμενος (причастие) от ἐπιλανΘάνομαι: забывать, оставлять по забывчивости, пренебрегать. επεκτεινόμενος (причастие) от ἐπεκτείνομαι: растягивать, удлинять; ср.з. простираться, устремляться.
+
+# А только забываю прошлое, устремляюсь вперёд
+
+Как бегун больше не фокусируется на той части пути, которую он уже пробежал, но сосредоточен на дистанции, которую ему ещё предстоит преодолеть, так и Павел, отбросив свою религиозную праведность, фокусируется только на том, что Христос говорит ему делать в настоящее время. Павел старался уподобиться Христу с энтузиазмом и настойчивостью, какие были присущи участникам греческих спортивных игр; он, видимо, думал о них, и когда писал эти строки.
diff --git a/php/03/14.md b/php/03/14.md
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+# Стремлюсь к цели, к награде высшего Божьего призвания в Иисусе Христе
+
+κατὰ σκοπὸν διώκω εἰς\* награды τὸ βραβεῖον\* τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. - "к цели гонюсь для\* награды\* , [которого] наверху призыва Бога во Христе Иисусе".
+
+ В более поздних рукописях здесь так: "за наградой". Альт. перевод: "стремлюсь к цели, к награде, обрести которую подвиг меня через Христа Иисуса небесный зов Божий" (пер. Кулакова).
+
+Сущ. σκοπός: цель. Гл. διώκω: 1. гнать, гонять, преследовать; 2. изгонять, выгонять; 3. гнаться (за), стремиться, добиваться.
+
+Сущ. βραβεῖον: награда (на состязании), почесть, приз. Сущ. κλῆσις: звание, призвание (в Н. З. употр. всегда о Божьем призыве ко спасению).
+
+Энергично, сконцентрировавшись на этом всем своим существом, он стремился к цели, к почести вышнего звания Бога во Христе Иисусе (ст. 14). И снова в его воображении вставали, должно быть, спортивные соревнования: победителей в них вызывали к судейскому месту, где им вручалась награда. Под наградой, которую хотел "достичь" Павел, он подразумевал или последний акт процесса спасения, когда спасенный навсегда входит в присутствие Божье, или же награду, которая каждому будет вручена "пред Судилищем Христовым" (2Кор. 5:10).
diff --git a/php/03/15.md b/php/03/15.md
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+# Тот из нас, кто достиг зрелости, так и должен рассуждать. Если вы о чём-то по-другому думаете, то и это Бог вам откроет
+
+Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν· καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ θεὸς ὑμῖν ἀποκαλύψει· - "Итак, которые/сколькие совершенны, это (=так) давайте будем думать, и если что-то иначе думаете, и это Бога вам откроет".
+
+Альт. перевод: "Итак, все мы, кто уже достиг зрелости, так и будем мыслить. А если о чем-нибудь вы думаете иначе, то и это в свое время Бог сделает ясным для вас "(пер. Кулакова).
+
+Прил. τέλειος: совершенный, законченный, полный. Гл. φρονέω: думать, мыслить, помышлять, размышлять, рассуждать.
+
+Гл. ἀποκαλύπτω: открывать, раскрывать, обнажать; перен. являть, показывать.
+
+Апостол призывает своих читателей стремиться, как и он, к уподоблению Христу. Ведь им он желал того же самого, чего и себе. Итак, кто из нас совершен (в значении - "духовно зрел"), так должен мыслить… (ст. 15). Как "так"? В направлении упорного достижения поставленной духовной цели. Одним из признаков духовной зрелости является неизменное желание пребывать со Христом. И призыв Павла направлен именно на достижение этой зрелости теми верующими, которые разделяли его стремление. А в деле разъяснения истины тем, кто думали иначе, он всецело полагался на Бога.
diff --git a/php/03/16.md b/php/03/16.md
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+# Впрочем, чего мы достигли, так и должны думать и по этому правилу жить
+
+πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν - "Однако что мы достигли (успели), по этому (должны) и поступать". Гл. φΘάνω: 1. приходить первым, опережать, (пред)упреждать; 2. достигать, приближаться.
+
+Гл. στοιχέω: следовать, ходить; перен. поступать, жить; ходить упорядоченно, идти в боевом строю. Это слово обозначает жизнь в согласии с принципом или системой.
+
+Несомненно, дети Бога более всего нуждаются в том, чтобы жить согласно знаниям, представлениям, "правилам", уже достигнутым ими во Христе. Большинство же живет "ниже своего уровня", т. е. не вполне достойно того высокого положения, которое они занимают в Господе. Поэтому Павел и призывал филиппийцев жить, имея в виду праведность, достигнутую во Христе.
diff --git a/php/03/17.md b/php/03/17.md
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+# Братья, подражайте мне и смотрите на тех, которые поступают по примеру, какой видят в нас
+
+Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς. - "Соподражателями моими делайтесь, братья, и рассматривайте так живущих, как имеете образцом нас".
+
+Сущ. συμμιμητής: подражатель, подражатель вместе с. Гл. σκοπέω: смотреть, наблюдать, следить. Здесь: отмечать и следовать за.
+
+Гл. περιπατέω (прич./дееприч.): ходить (кругом); перен. поступать, жить, вести, действовать.
+
+Сущ. τύπος: 1. отпечаток, образ, изображение, след (от удара); 2. образец, пример.
+
+# На тех которые поступают по примеру, какой видят в нас
+
+Или: "на тех, кто уже живёт так, как мы" или "на тех, кто делает то же, что и я".
+
+Сформулировав ранее цель своей жизни - добиваться большего подобия Христу, Павел, не колеблясь, просит филиппийцев подражать ему. Конечно, он не имел в виду, чтобы они подражали ему в каждом деле и на каждом шагу, так как сам признал перед этим, что не является безгрешным и не достиг полного совершенства. Однако он мог послужить им примером в своем неустанном стремлении все более уподобляться Христу. И тем верующим в Филиппах, которые имели в своём сердце такое же желание, надо было смотреть не только на Павла, но и на других братьев, уже поступавших по примеру апостола.
diff --git a/php/03/18.md b/php/03/18.md
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+# Потому что многие, о которых я вам часто говорил, а теперь говорю даже со слезами, поступают как враги Христова креста
+
+πολλοὶ γὰρ περιπατοῦσιν οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ - "Потому что многие ходят (=поступают, живут), о которых часто/многократно я говорил вам, ныне же и плача (букв. "плачущий") говорю, (как) о врагах креста Христова".
+
+Альт. перевод: "Многие же– о них я часто вам говорил, а теперь со слезами повторяю– поступают, как враги креста Христова" (пер. Кулакова).
+
+Гл. περιπατέω: ходить (кругом); перен. поступать, жить, вести, действовать.
+
+Нар. πολλάκις: часто, многократно. κλαίων (деепричастие) от κλαίω: плакать, рыдать, оплакивать. С деепричастием: плача.
+
+Прил. ἐχΘρός: 1. ненавистный, ненавидимый; 2. ненавидящий, враждебный, неприязненный. Как сущ. - враг.
+
+Павел так беспокоится о духовном благополучии филиппийцев, что часто предостерегает их относительно опасности, исходящей от разных людей. Сейчас он пишет, что со слезами вспоминает о них.
diff --git a/php/03/19.md b/php/03/19.md
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+# Их конец — гибель, их бог — желудок, и их слава — в постыдных делах, они думают о земном
+
+ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες - "которых конец - гибель, которых бог - утроба, и слава в позоре их, о земном думающие".
+
+Возм. перевод: "Их конец — погибель, их бог — брюхо, их слава — в сраме. Все помыслы их — на земле" (СРП РБО).
+
+Сущ. ἀπώλεια: разрушение, уничтожение, (по-)гибель, трата, пагуба.
+
+Сущ. κοιλία: 1. живот (брюшная полость), желудок, внутренности; 2. чрево, утроба. Это слово может быть обобщающим термином, обозначающим все, принадлежащее телу, плотской жизни человека, следовательно, подлежащее неизбежному уничтожению.
+
+Сущ. αἰσχύνη: 1. стыд (чувство), позор, бесславие; 2. срам (постыдный предмет или дело), срамота; 3. (п-)осрамление, постыдное поведение.
+
+Являясь врагами Бога, лжеучители, которых апостол имеет в виду, были обречены на погибель. Возможно, речь здесь идет о первых гностиках, отличавшихся развратным образом жизни; такие, конечно же, не на Христа полагались, а на собственные "достижения". Погибель ожидала их потому, что они уже не были детьми Божьими.
diff --git a/php/03/20.md b/php/03/20.md
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+# Общая информация:
+
+Когда Павел употребляет в этом стихе местоимение "наше", он имеет в виду себя и филиппийцев.
+
+# А наше гражданство — на небесах, откуда мы ждём и Спасителя, нашего Господа Иисуса Христа
+
+ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, - "Наше ведь гражданство в небесах пребывает, из которого и Спасителя ожидаем, Господа Иисуса Христа,".
+
+Альт. перевод: "А наше государство — на небесах. Мы оттуда ждем Спасителя — Господа Иисуса Христа" (СРП РБО).
+
+Сущ. πολίτευμα: государство, гражданство (страна гражданства).
+
+Гл. ὑπάρχω: быть, существовать, иметься в наличии, находиться.
+
+Гл. ἀπεκδέχομαι: ожидать (с большим желанием), выжидать. наше гражданство — на небесах Возможные значения: 1) "мы являемся гражданами неба"; 2) "наш дом - на небе"; 3) "наша истинная родина - это Небеса".
+
+Филиппийцы жили в своем городе как колонисты, сохраняя римское гражданство. Подобно этому, и христиане, хоть и живут на земле, являются одновременно еще и гражданами неба, Интересно, что в оригинале слово "политеума" звучит именно как "гражданство" - в отличие от тех, о которых говорится в ст. 19, что они "мыслят о земном".
diff --git a/php/03/21.md b/php/03/21.md
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+# Христос Своей силой, которой Он действует и покоряет Себе всё, изменит наше ничтожное тело так, что оно будет подобно Его славному Телу
+
+μα τῆς ταπεινώσεως ἡμῶν σύμμορφον\* τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῷ τὰ πάντα. - "Который (т.е. Христос) видоизменит тело низости нашей на сообразное\* телу славы Его по действию того, что Он может и подчинить Ему всё".
+
+* В поздних греч. рукописях здесь так: "чтобы оно сделалось сообразным".
+
+Альт. перевод: "Действием той силы, которой может всё Себе подчинить, Он преобразит и это жалкое тело наше так, что подобно оно будет телу Его, облеченному славою" (пер. Кулакова)
+
+или: "Он преобразит наши слабые смертные тела и уподобит их Своему прославленному телу той силой, что покорит Ему весь мир" (СРП РБО).
+
+Гл. μετασχηματίζω: преображать, придавать другой вид; ср.з. превращаться, принимать другой вид.
+
+Сущ. ταπείνωσις 1. унижение, уничижение; 2. умаление, смирение; 3. незначительность.
+
+Сущ. ἐνέργεια: действие, деяние, сила, мощь; в Н. З. употребляется по отношению к сверхъестественной силе. Это активная и производительная сила Бога в действии.
+
+Гл. δύναμαι (инф.): мочь, быть в состоянии, быть в силе, иметь возможность, уметь. Гл. ὑποτάσσω (инф.): подчинять, покорять; ср.з. также - повиноваться, слушаться.
diff --git a/php/03/intro.md b/php/03/intro.md
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+# Послание филиппийцам
+
+# Глава 3
+
+# Общие замечания
+
+## Структура и оформление
+
+Здесь Павел рассказывает о самом себе, призывая филиппийцев к стойкости и важности сохранять единство общины. Многие учёные отмечают, что главной темой гл. 3 является борьба с иудействующими, которые стремились нарушить единство верующих в Филиппах, убеждая их принять обрезание и соблюдать Закон.
+
+В первой главе Павел призывал святых в Филиппах жить достойно христиан. Во второй главе в пример того, как следует угождать Богу, он приводит Тимофея, Епафродита и самого себя. Конкретные наставления относительно христианской жизни даны в главе третьей.
+
+В 4-8 стихах Павел перечисляет качества праведного иудея. Сам апостол во всех отношениях мог считаться образцовым фарисеем. Однако он пренебрёг всеми прежними преимуществами, выбрав для себя величие, приходящее в результате познания Иисуса Христа.
+
+## Важные концепции
+
+### Псы
+
+В древности на Ближнем Востоке слово "псы" считалось оскорбительным (не у всех народов это понятие используется в аналогичном значении).
+
+### Воскресшие тела
+
+Нам почти ничего не известно о том, какими мы будем на Небесах. Павел говорит, что Бог даст каждому из нас новое тело, свободное от греха.
+
+## Изобразительные средства речи
+
+### Награда
+
+Павел говорит о том, какой должна быть жизнь верующего. Цель нашего существования состоит в том, чтобы углубить своё богопознание, став похожим на Христа. И, хотя никому из людей не удавалось в полной мере её достичь, мы всё равно должны сремиться к совершенству.
+
+## Ссылки:
+
+  * **[Филиппийцам 3:1 Notes](./01.md)**
+
+**[<<](../02/intro.md) | [>>](../04/intro.md)**
diff --git a/php/04/01.md b/php/04/01.md
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+# Связующее утверждение:
+
+Павел даёт верующим наставление хранить единство между собой и жить благочестиво.
+
+# Мои дорогие и желанные братья, радость и мой венец, стойте так в Господе, дорогие.
+
+Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί - "Итак, братья мои возлюбленные и желанные, радость и венец мой, так стойте в Господе, любимые".
+
+Возм. перевод: "Так вот, братья мои возлюбленные и желанные, радость моя и венец мой, твердо стойте в Господе, возлюбленные мои!" (пер. Кулакова).
+
+Союз ὥστε: 1. поэтому, итак, таким образом; 2. так что; 3. чтобы, с целью, для того, чтобы.
+
+Прил. αγαπητοι (мн. ч.) от ἀγαπητός: возлюбленный, любимый, дорогой.
+
+Прил. επιπόθητοι (мн. ч.) от ἐπιπόΘητος: желанный, вожделенный.
+
+Сущ. Στέφανος: венец, венок, (символ победы).
+
+Гл. στήκω: стоять; перен. упорствовать, твердо стоять.
+
+# радость и мой венец
+
+Павел имеет в виду, что церковь в Филиппах приносит ему много радости. Когда в древности атлет побеждал в состязании, ему на голову возлагали венец, сплетённый из лавровых листьев. В данном стихе под "венцом" подразумевается слава и честь, которые церковь в Филиппах принесла Богу через труд Павла (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+Словом "итак" вводится призыв апостола; также им обусловлена связь с тем, что было сказано в гл. 3 об освящении и прославлении. Особые любовь и привязанность Павла к этой общине видны из его обращения к ним как к "братьям возлюбленным" (ср. "братья" в 1:12; 3:1,13,17; 4:8) и "желанным" (т. е. таким, о которых он сильно скучает), как к "радости" своей и "венцу" (здесь греч. сл. стефанос, т. е. венок или венец победителя в спортивных состязаниях; ср. 1Фес. 2:19-20).
+
+Филиппийские верующие были для своего духовного отца тем же, чем был упомянутый венок для победителя в Олимпийских играх. Стоять так (т. е. твердо) в Господе призывал их Павел: об этом он говорил ранее (ср. с 1:27, где они призываются к тому же).
diff --git a/php/04/02.md b/php/04/02.md
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+# Умоляю Еводию, умоляю Синтихию прийти к единомыслию в Господе.
+
+Εὐοδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ. - "Эводию увещеваю и Синтиху увещеваю то же думать в Господе".
+
+Альт. перевод: "Еводию прошу, прошу и Синтихию прийти к согласию друг с другом в Господе" (пер. Кулакова).
+
+Гл. παρακαλέω: 1. призывать, убеждать, увещевать, уговаривать, звать; 2. настойчиво просить, умолять, упрашивать.
+
+τὸ αὐτὸ φρονεῖν ἐν κυρίῳ - "Одно мыслить в Господе" или: "Быть единомысленными в Господе".
+
+Две женщины - Еводия и Синтихия - не жили в соответствии с тем, что означали их имена: "Еводия" - "благоприятное путешествие" и "Синтихия" - "приятное знакомство". Раз Павел призывал их "мыслить то же в Господе" (в значении "быть единомысленными в Господе"), они, надо полагать, были причиной каких-то раздоров в общине. Отсюда становится понятнее и его прежний призыв к единству (2:1-4).
diff --git a/php/04/03.md b/php/04/03.md
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+# Общая информация:
+
+В ст. 3 Павел упоминает о своём сотруднике. Слово "сотрудник" стоит в ед. ч. Апостол не называет его имени, но вполне очевидно, что этот человек помогал Павлу в его труде по распространению Благой Вести (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Также, искренний сотрудник, прошу тебя помогать тем, кто трудится в Радостной Вести вместе со мной, с Климентом и с остальными моими сотрудниками, чьи имена в свитке жизни.
+
+ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς - "Да/так прошу и тебя, истинный/подлинный сотрудник/сотоварищ, содействуй им, которые в благовествовании вступили в борьбу вместе со мной и [вместе с] Климентом и остальными сотрудниками моими, которых имена в книге жизни". Возм. понимание: "Да, и тебя прошу, мой верный Сизиг, пожалуйста, помоги им, ведь обе они сражались за Радостную Весть плечом к плечу со мной, с Клементом и остальными моими товарищами, имена которых в книге жизни" (СРП РБО).
+
+Гл. ἐρωτάω: 1. спрашивать, вопрошать; 2. просить, упрашивать.
+
+Прил. γνήσιος: подлинный, истинный, искренний.
+
+Сущ. σύζυγος: напарник, сотрудник, товарищ; в одной упряжке, товарищ по ярму.
+
+Гл. συλλαμβάνω: 1. схватывать, брать, арестовывать, поймать; 2. зачать, забеременеть; 3. помогать, оказывать поддержку.
+
+Гл. συναΘλέω: бороться вместе (против общего врага) совместно подвизаться, трудиться.
+
+Кого именно имел в виду Павел, говоря: искренний сотрудник - неизвестно. Слово "сотрудник" звучит так, что его можно принять за имя собственное (Сизиг). Павел знал, что может положиться на этого человека, в том числе и по части помощи упомянутым женщинам: прийти к взаимопониманию и миру друг с другом и с Господом. Климент и прочие сотрудники когда-то вместе с Еводией и Синтихией помогали Павлу в проповеди Благой Вести.
diff --git a/php/04/04.md b/php/04/04.md
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+# Радуйтесь в Господе, и ещё повторю: радуйтесь.
+
+Χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε - "Радуйтесь в Господе всегда, опять скажу, радуйтесь".
+
+Иногда испытания и трудности, неизбежные в жизни, не дают человеку чувствовать себя счастливым. Но Павел и не говорит своим читателям, чтобы они всегда чувствовали себя счастливыми. Его призыв звучит иначе, а именно: "Радуйтесь всегда в Господе". В ст. 4 он повторяет дважды: "радуйтесь" (ср. 3:1; 1Фес. 5:16). Дело в том, что Христос - и только Он - является неиссякаемым источником радости. Конечно, и в жизни христиан нередко складываются такие обстоятельства, в которых невозможно чувствовать себя счастливым. Но и в них верующие могут радоваться в Господе. Сам Павел был отличным тому примером, ведь и тогда, когда он подвергался преследованиям, сидел в тюрьме, готовился к смерти, т. е. в самых, казалось бы, горестных обстоятельствах, оставался человеком, которого не покидало ощущение внутренней радости.
diff --git a/php/04/05.md b/php/04/05.md
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+# Пусть всем людям будет известна ваша кротость. Господь близко.
+
+τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ κύριος ἐγγύς - "Доброжелательность ваша, (пусть) будет узнана (=известна) всем людям. Господь близко". Альт. перевод: "Пусть все видят вашу кротость. Господь уже близко!" (СРП РБО).
+
+Прил. ἐπιεικής: доброжелательный, снисходительный, уступчивый, кроткий, податливый, мягкий, тихий.
+
+Это слово обозначает кроткое, терпеливое упорство, способное выстоять в несправедливости, трудностях и плохом обращении без ненависти и злобы, с упованием на Бога несмотря ни на что.
+
+γνωσθήτω (пассив в повелительном наклонении) от γινώσκω: 1. знать; 2. познавать, узнавать; перен. вступать в половые отношения; 3. замечать, осознавать.
+
+# Господь близко
+
+Нар. ἐγγύς: близко, недалеко, скоро.
+
+Возможные значения: 1) Господь находится рядом с вами; 2) второе пришествие Христа приближается.
+
+В дополнение к неизменному чувству радости верующим также должна быть присуща доброжелательность (кротость), которая была бы очевидна всем. Доброжелательность (кротость) предполагает наличие в человеке духа терпения и снисходительности и, напротив, отсутствие (несвойственность) духа возмездия. Радость как глубинное свойство, присущее верующему, независимо от его внешних обстоятельств, не всегда может быть видна, а вот то, как люди реагируют на других людей (с кротостью или с раздражением), видно всем и всегда. Но почему же нужно быть доброжелательным (кротким)? - Потому что Господь близко. Павел, по-видимому, подразумевал тут всё же скорое восхищение Церкви, а не постоянную близость Бога к верующим.
diff --git a/php/04/06.md b/php/04/06.md
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+# Не беспокойтесь ни о чём, но всегда в молитве и прошении с благодарностью открывайте свои желания перед Богом,
+
+μηδὲν μεριμνᾶτε, ἀλλ’ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν - "Ни о чем (букв.: "ничто") (не) заботьтесь, но во всём молитвой и мольбой/прошением с благодарением просьбы ваши (пусть) делаются узнаваемы к/перед Богом".
+
+Гл. μεριμνάω: заботиться, беспокоиться, быть озабоченным.
+
+Сущ. δέησις: просьба, прошение, моление, молитва. αἴτημα: прошение, просьба (просьба, вызванная конкретной потребностью), просимое, требование, желание.
+
+Сущ. εὐχαριστία: 1. благодарность; 2. благодарение; а также - евхаристия. Это то, что всегда должно присутствовать в поклонении; а именно, благодарное признание прошлых милостей, без ожиданий на будущее.
+
+Сущ. αἴτημα: прошение, просьба, просимое, требование, желание
+
+γνωριζέσθω (пассив в повелит. наклонении) от γνωρίζω: 1. возвещать, давать знать, открывать, являть; 2. знать, познавать. С пассивом: будут открыты, узнаны.
+
+Радость и доброжелательность (в некоторых текстах "кротость" - см. ст. 4-5), вместе с уверенностью в скором возвращении Христа, не оставляют места беспокойству и тревоге; именно в этом значении употреблено здесь - в призыве Павла к филиппийцам - слово "заботиться/беспокоиться": "Не заботьтесь ни о чём". Апостол, конечно же, этим не призывал своих читателей к беззаботной жизни. Павел показывает, что спокойствие и мир в сердце верующего приходят благодаря тому, что он не терзается мыслями об обстоятельствах жизни, но открывает всё это в молитве перед Богом.
diff --git a/php/04/07.md b/php/04/07.md
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+# и Божий мир, который превосходит любое понимание, сохранит ваши сердца и ваши мысли в Иисусе Христе.
+
+καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ - "И мир Бога, превосходящий/превышающий всякий разум, будет хранить сердца ваши и мысли ваши во Христе Иисусе".
+
+Возм. понимание: "И тогда мир Божий, который выше всего, что может представить себе человеческий ум, сохранит ваши сердца и мысли в единении с Христом Иисусом" (СРП РБО).
+
+υπερέχουσα (причастие ж. р.) от ὑπερέχω: превосходить, превышать. С причастием: превышающий.
+
+Сущ. νοῦς: ум, разум, интеллект, мышление, образ мыслей, мнение, замысел, намерение.
+
+Гл. φρουρέω: сторожить, охранять, стеречь, держать под стражей, соблюдать. Это военный термин, обозначающий солдат, стоящих на страже, относится к охране городских ворот и контроль над всеми входящими и выходящими.
+
+Сущ. νόημα: 1. мысль, замысел, помышление, умысел, намерение; акт воли, исходящий из сердца; 2. мышление, ум, сознание.
+
+Будучи превыше всякого ума, т. е. превосходя всякое человеческое разумение, этот удивительный мир и хранит верующих в покое. Словом "сохранит" (ср. 1Пет. 1:5) является военным термином и означает "охрану, которую несёт военный гарнизон". Подобно солдатам, охраняющим порученный им объект, Божий мир "охраняет" сердца… и помышления верующих, т. е. направляет их мысли в благоприятную сторону и успокаивает все их волнения.
diff --git a/php/04/08.md b/php/04/08.md
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+# Мои братья, думайте только о том, что истинно, что честно, что справедливо, что чисто, что достойно восхищения и приятно, что только благородство и похвала.
+
+Τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε· - "В остальном (=наконец), братья, сколькое (=что) есть истинно, сколькое (=что) почтенно, сколькое (=что) праведно, сколькое (=что) чисто, сколькое (=что) дружественно, сколькое (=что) благозвучно, если что-нибудь добродетель и если что-нибудь хвала, об этом размышляйте".
+
+Возм. перевод: "И еще, братья, пожалуйста, всегда направляйте свои мысли на то, что истинно, что достойно, что справедливо, что целомудренно, что приятно и восхитительно, что нравственно и достойно похвалы" (СРП РБО).
+
+Прил. ἀληΘής: истинный, правдивый, верный, справедливый, искренний; ἀληΘής подчеркивает противоположное обману (говорящий правду, любящий правду).
+
+Прил. σεμνός: почитаемый, достойный уважения, серьезный. Это нечто величественное и внушающее благоговение.
+
+Прил. δίκαιος: праведный (1. правильный, истинный, правдивый; 2. справедливый, честный; 3.чтущий законы, живущий по законам, не погрешающий против законов, законный).
+
+Прил. ἁγνός: непорочный, невинный, чистый, праведный, целомудренный (нравственно строгий или невинный).
+
+Прил. προσφιλής: приятный, любимый (всеми), любезный (сердцу), милый.
+
+Прил. εὔφημος: достославный, хвалебный, достойный похвалы.
+
+Сущ. ἀρετή: (нравственное) совершенство, превосходные качества, добродетель, благородство. Сущ. ἔπαινος: (по)хвала, восхваление, одобрение, поощрение.
+
+Гл. λογίζομαι: считать, думать, мыслить, рассуждать, размышлять, заключать, делать умозаключения. Гл. в наст. времени призывает к длительному или привычному действию.
+
+Слово "наконец" указывает на готовность подвести итог данному разделу. В 6 пунктах перечислено то, чем определяется жизнь человека, мыслящего здраво и честно. И каждый из них вводится местоимением "что" (только).
+
+"Истинно" - конечно, все то, что противостоит нечестности и ненадежности.
+
+"Честно" подразумевает то, что достойно уважения (это слово и в 1Тим. 3:8,11).
+
+"Справедливо" - то, что согласуется с Божьими критериями справедливости.
+
+"Чисто" - то, что чуждо нравственной скверне, ни в чем не соприкасается с ней.
+
+"Достойно восхищения/любезно" - то, что содействует миру, а не раздорам.
+
+Под "приятно" понимается все, что позитивно и конструктивно и противостоит всякому разрушительному началу.
+
+Что только "благородство/добродетель и похвала" (достойно похвалы) объединяет в себе все вышеперечисленные шесть пунктов.
diff --git a/php/04/09.md b/php/04/09.md
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+# Исполняйте то, чему вы научились, что приняли, слышали и видели во мне, и тогда Бог мира будет с вами.
+
+ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθ’ ὑμῶν - "И чему вы научились/изучили, и (что) вы переняли и вы услышали и увидели во мне, это делайте, и Бог мира будет с вами".
+
+Альт. перевод: "Делайте то, что выучили, что переняли, что услышали, что узнали от меня, и Бог, источник мира, будет с вами" (СРП РБО).
+
+Гл. μανΘάνω: учиться, изучать, научаться, усваивать, приучаться.
+
+Гл. παραλαμβάνω: 1. принимать; 2. брать. Имеется в виду традиция, которая передаётся от одного к другому.
+
+Гл. πράσσω: 1. делать, совершать, исполнять; 2. поступать; 3. добиваться, достигать.
+
+Поскольку филиппийцы хорошо знали Павла, он мог призвать их последовать его собственному примеру. Это огромная ответственность, но он её нисколько не боится. Они многому научились, и многое приняли и слышали от него, а, кроме того, они наблюдали (видели), как апостол поступает в жизни. Осуществляя (исполняя) изо дня в день всё, что усвоили из учения Павла и его жизни, они обрели бы радость в присутствии Бога мира (ср. ст. 7), т. е. вошли бы в ту особую радостную атмосферу мира и покоя, которые возникают лишь в непосредственной близости от Бога.
diff --git a/php/04/10.md b/php/04/10.md
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+# Связующее утверждение:
+
+Павел благодарит филиппийцев за материальную помощь, которую они ему оказали. Он не просто радуется этой поддержке, но благодарен филиппийцам за их отношение к нему, так как в то время ему приходилось переживать много скорбей.
+
+# Я очень обрадовался в Господе тому, что вы снова начали заботиться обо мне. Вы и раньше заботились, но вам мешали различные обстоятельства.
+
+Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφ’ ᾧ καὶ ἐφρονεῖτε, ἠκαιρεῖσθε δέ - "Возрадовался же (я) в Господе сильно, что уже какое-то время (букв. "некогда") вы вновь расцвели обо мне чтобы думать (заботиться), вы и до/для этого думали, (но) вы не имели случая".
+
+Возм. перевод: "Большая для меня радость в Господе, что вы смогли наконец-то проявить свою заботу обо мне. Конечно, вы и прежде помнили обо мне, но вам не представлялся случай явить эту заботу" (пер. Кулакова).
+
+Гл. ἀναΘάλλω: (вновь) зацветать; перен. начинать вновь, возобновлять.
+
+Гл. φρονέω: думать, мыслить, помышлять, размышлять, рассуждать.
+
+τὸ ὑπὲρ ἐμοῦ φρονεῖν - "Обо мне думали / размышляли".
+
+Гл. ἀκαιρέομαι: не благоприятствовать, не располагать временем, не иметь возможности.
+
+Павел искренне радовался постоянным заботам филиппийских христиан о его нуждах, которые Бог не раз удовлетворял через них. Они не забывали его и раньше, до того, как послали к нему Епафродита, но обстоятельства не всегда им благоприятствовали.
diff --git a/php/04/11.md b/php/04/11.md
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+# Говорю это не потому, что в чём-либо нуждаюсь, поскольку я научился быть довольным тем, что у меня есть.
+
+οὐχ ὅτι καθ᾽ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι αὐτάρκης εἶναι. - "Не потому что по недостатку говорю, я ведь научился в котором я есть (=тем, что есть у меня) самодостаточным быть".
+
+Альт. перевод: "Не из-за нужды своей говорю это– я научился довольствоваться тем, что есть у меня" (пер. Кулакова).
+
+Сущ.  ὑστέρησις:** **недостаток, скудость, нужда.
+
+# я научился быть довольным тем, что у меня есть
+
+Прил. αὐτάρκης:** **довольный своим положением, удовлетворенный. Это слово обозначает независимость от внешних обстоятельств, часто это человек, который самостоятельно обеспечивает себя без помощи со стороны окружающих; указывает на внутреннее состояние человека.
+
+Или: "я научился радоваться тому, что у меня есть" или "я научился довольствоваться тем, что имею"
+
+Павел не имел обыкновения просить верующих о помощи. Когда возникала нужда, он ставил их об этом в известность, но полагался - на Бога. Он научился секрету быть довольным. И как бы ни оборачивались обстоятельства, его внутренней радости они не могли поколебать.
diff --git a/php/04/12.md b/php/04/12.md
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+# Умею жить и в скудости, умею жить и в изобилии, научился всему и во всём: быть сытым и терпеть голод, жить в достатке и в нужде.
+
+οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾶν καὶ περισσεύειν καὶ ὑστερεῖσθαι - "Знаю и (как) быть в ничтожности (=нищете), знаю и (как) быть в изобилии, во всем и всех я посвящён, и насыщаться, и голодать, и быть в изобилии, и быть в нужде,".
+
+Возм. понимание и перевод: "я умею жить и в нужде, и в достатке. Я все прошел и ко всему готов: к сытости и к голоду, к достатку и к нужде" (СРП РБО).
+
+ταπεινοũσθαι (пассив) от ταπεινόω: понижать; перен.: унижать, уничижать, умалять, смирять. С пассивом: уничиженное.
+
+Гл. περισσεύω: 1. перех.: приумножать, обогащать, достигать избытка или изобилия; страд. иметь в избытке, обогащаться; 2. неперех.: жить в избытке или изобилии.
+
+μεμύημαι (пассив) от μυέω: вводить в таинства, просвещать, учить, научать.
+
+χορτάζεσθαι (пассив) от χορτάζω: кормить, питать, насыщать. С пассивом: быть насыщенным.
+
+Гл. πεινάω: голодать, быть голодным, терпеть голод, алкать; перен.: сильно желать.
+
+υστερεισθαι (пассив) от ὑστερέω: недоставать, нуждаться. С пассивом: быть в нужде.
+
+Иногда апостол испытывал материальную нужду, но знал и такие времена, когда у него всего было вдоволь (он жил в изобилии), так что он научился жить и в изобилии и в недостатке. Греч. слово мемюэмай, переведенное как "научился" ("овладел тайной"), больше нигде в Новом Завете не встречается. В древних мистических культах это слово (точнее - специальный термин) означало именно "проникнуть в тайну". Павел имеет тут в виду проникновение (на основе собственного опыта) в тайну того, как можно быть довольным, насыщаясь и терпя голод, или будучи в изобилии и в недостатке.
diff --git a/php/04/13.md b/php/04/13.md
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+# Всё могу в укрепляющем меня Иисусе Христе
+
+πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με*. - "всё могу в Усиливающем меня".
+
+* В поздних греч. рукописях конец стиха выглядит так: "...Усиливающем меня Христе".
+
+Возм. перевод: "Все могу благодаря Тому, кто дает мне силы" (СРП РБО).
+
+Или: "я способен всё перенести, потому что Иисус Христос даёт мне для этого силу".
+
+Гл.  ἰσχύω: быть сильным, крепким; быть в силах, быть в состоянии, мочь.
+
+Гл. ἐνδυναμόω (прич.): ** **укреплять, давать силу.
+
+Павел напоминает филиппийцам, что его духовное состояние зависит не от материальных благ, а от Иисуса Христа.
diff --git a/php/04/14.md b/php/04/14.md
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+# Связующее утверждение:
+
+Павел продолжает мысль, начатую в [Филиппийцам 3:10-11](../03/11.md). Он говорит, что благодарен той материальной помощи, которую верующие ему оказали. Апостол рад не тому, что церковь ему помогла, но тому, что Божья любовь растёт в верующих всё больше и больше.
+
+# Впрочем, вы хорошо поступили, когда приняли участие в моей скорби.
+
+πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει. - "Однако хорошо вы сделали, сообщившись (=приняв участие в) с моей тяготой".
+
+Альт. перевод: "И все же вы хорошо сделали, что разделили мои невзгоды" (СРП РБО)
+
+.
+
+Гл. συγκοινωνέω (прич./дееприч): иметь долю (в чем-либо), участвовать, принимать участие; разделять что-либо с кем-либо.
+
+Сущ. Θλῖψις: притеснение, гнет, скорбь, мучение, бедствие, проблема.
+
+** **
+ Хотя Павел был доволен тем, что имел, невзирая на обстоятельства, он все же искренне благодарит филиппийцев за их помощь и за то, что они послали к нему Епафродита. Оказывая апостолу помощь, они проявляли к нему участие в его скорби, лишениях, т. е. делали, что могли, для облегчения его положения.
diff --git a/php/04/15.md b/php/04/15.md
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+# Филиппийцы, вы знаете, что в начале распространения Радостной Вести, когда я вышел из Македонии, ни одна церковь не оказала мне ни материальной поддержки, ни принятия, кроме вас одних.
+
+οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, - "Знаете же и вы, филиппийцы, что в начале благовествования, когда я вышел из Македонии, никакая со мной церковь/община сообщалась в вопросе даяния и получения, если не (=только) вы одни,"
+
+Альт. перевод: "Вы сами знаете, филиппийцы, что, когда началось мое служение Вести, после отъезда из Македонии, ни одна община не делила со мной доходов и расходов, одни вы" (СРП РБО) или "Вам, филиппийцы, известно, что в первые дни моей проповеди Благой Вести, когда я покинул Македонию, ни одна из церквей, кроме вашей, не пошла на такие отношения со мной, когда можно и давать, и получать" (пер. Кулакова).
+
+# в начале распространения Радостной Вести
+
+Речь идёт о начале служения Павла, когда он начал проповедовать Евангелие (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# ни одна церковь не оказала мне материальной поддержки кроме вас одних
+
+Гл. **κοινωνέω: **участвовать, принимать участие, становиться участником, оказывать участие, разделять.
+
+Сущ. **δόσις: **1. преподношение, приношение; 2. дар, даяние, подаяние, подарок. Это слово часто используется по отношению к финансовым сделкам для определения уплаты или взноса.
+
+Сущ. **λῆψις: **принятие. Это также термин из делового языка, означает принятие платежа; использовалось вместе со словом δοσεως в значении "кредит и дебит", т. е. доход - расход.
+
+Вместо отрицательной конструкции можно использовать утвердительную: "ваша церковь единственная оказала мне материальную поддержку" (см. [[rc://*/ta/man/translate/figs-doublenegatives]]).
+
+Еще в самом начале своего христианского пути (см. Деян., 16), когда Павел ушел из Македонии, филиппийцы были единственными, кто оказал апостолу участие финансово (т.е даянием и получением/принятием). И затем, когда Павел, будучи во время своего Второго Миссионерского Путешествия в Фессалониках (см. Деян. 17:1), попал в стесненные финансовые обстоятельства, опять-таки именно филиппийцы несколько посылали ему деньги (см. ст. 16).
diff --git a/php/04/16.md b/php/04/16.md
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+# Вы даже в Фессалонику два раза отправляли мне помощь.
+
+ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. - "потому что и в Фессалоники и однажды, и дважды для нужды моей вы посылали".
+
+Сущ. χρεία:** **нужда, надобность, необходимость.
diff --git a/php/04/17.md b/php/04/17.md
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+# Говорю это не потому, что жду от вас помощи, но ищу плода, который умножится в вашу пользу.
+
+οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. - "Не потому что ищу дар, но ищу плод умножающийся в счёт ваш".
+
+Альт. перевод: "Впрочем, я не даров для себя ищу, а того, что умножило бы вашу прибыль из-за этих даров" (пер. Кулакова).
+
+# не потому, что жду от вас помощи
+
+**Гл. ἐπιζητέω: **отыскивать, разыскивать, искать, стремиться, добиваться.
+
+Сущ. **δόμα: **дар, даяние, подарок.
+
+Павел благодарит филиппийцев за оказанную ему материальную помощь. Он делает это не ради того, чтобы они вновь прислали ему что-либо.
+
+# но ищу плода, который умножится в вашу пользу
+
+Гл. **πλεονάζω (прич./дееприч): **1. перех.(пре)исполнять, (при)умножать; 2. неперех. изобиловать, избыточествовать, быть чрезмерным или лишним. Это метафора, относящаяся к коммерции или бизнесу; земные вложения повлекут за собой небесные проценты прибыли. Капиталовложения широко практиковались в Риме.
+
+Возможные значения метафоры: 1) под "плодом" подразумеваются добрые дела фииппийцев; 2) под "плодом" имеются в виду благословения, приходящие в жизнь верующих в результате их добрых дел (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Павел всегда больше думал о других, чем о себе. Он не столько заботился об удовлетворении собственной нужды (не искал даяния), сколько желал таких поступков со стороны верующих, которые были бы им же на пользу ("ищу плода, умножающегося в пользу вашу").
diff --git a/php/04/18.md b/php/04/18.md
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+# Связующее утверждение:
+
+Павел заканчивает благодарить филиппийцев за оказанную ему материальную помощь (см. [Филиппийцам 3:11](../03/11.md)) и говорит, что Бог позаботится о них.
+
+# Я получил всё и нахожусь в избытке. Я доволен тем, что получил от Епафродита то, что вы послали как ароматное курение, приятную жертву, угодную Богу.
+
+ρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ᾽ ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. - "Имею же всё и нахожусь в изобилии; я наполнен, приняв от Епафродита (то, что) от вас, запах благоухания, жертву приятную, благоугодную Богу".
+
+Возм. перевод: "А я получил все сполна, и теперь у меня даже больше, чем нужно. Я получил от Эпафродита все, что вы мне прислали, и теперь полностью обеспечен. Ваш дар — как "благовонное курение", "жертва угодная, Богу приятная" (СРП РБО).
+
+# Я получил всё и нахожусь в избытке
+
+Гл. ἀπέχω: перех. получать сполна, принимать. Это слово использовалось также как коммерческий термин: "получать деньги сполна и давать расписку".
+
+Возможные значения: 1) Павел получил от филиппийцев всё, что они ему послали; 2) Павел продолжает мысль, начатую в [Филиппийцам 3:8](../03/08.md), где он говорит о потере и приобретении (он имеет в виду, что Епафродит, доставив апостолу письмо от филиппийцев, сделал радость Павла более полной).
+
+# в избытке
+
+Гл. **περισσεύω: **1. перех. приумножать, обогащать, достигать избытка или изобилия; страд. иметь в избытке, обогащаться; 2. неперех. жить в избытке или изобилии, переизбыточествовать, изобиловать, иметь в избытке или изобилии, умножаться, превосходить, оставаться.
+
+# как ароматное курение, приятную жертву, угодную Богу
+
+ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ - "Благоухания (благовония) аромат, жертву благоприятную, приятную Богу".
+
+Сущ. ὀσμη: запах, благоухание, благовоние, приятное курение.
+
+Сущ. εὐωδία: благовоние, благоухание, аромат. Θυσία: жертва, жертвоприношение.
+
+Прил. δεκτός: приятный, благоприятный, приемлемый. Прил. εὐάρεστος: благоугодный, угодный, приятный, приемлемый.
+
+Павел сравнивает пожертвование филиппийцев с жертвой, принесённой Богу. Он имеет в виду, что их пожертвование приятно Богу: оно подобно жертвам, сжигаемым священниками. Запах этих жертв был приятен Богу. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+Филиппийцы и так уже не раз и от сердца помогали апостолу, и он не хотел, чтобы они подумали, будто он ожидает от них больших даяний. Он пишет, что получил все посланное ими и теперь избыточествует (ни в чём не нуждается). То, что они передали ему с Епафродитом (2:25-30), было с радостью принято не только им самим, но и Богом; потому Павел и воспринял дары филиппийцев как "как ароматное курение, приятную жертву, угодную Богу ". Выражение "ароматное курение" встречается в книге Левит применительно к жертвоприношению, угодному Богу. В Еф. 5:2 (ср. Рим. 12:1) теми же словами определяется жертва, принесенная Иисусом Христом.
diff --git a/php/04/19.md b/php/04/19.md
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+# Мой Бог пусть покроет все ваши нужды по Своему богатству в славе Иисусом Христом.
+
+ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. - "Бог же мой наполнит (=восполнит) всякую нужду вашу по богатству Его (=Своему) в славе во Христе Иисусе"
+
+# покроет все ваши нужды
+
+Гл. πληρόω:** **наполнять, исполнять, дополнять, совершать
+
+Альт. перевод: "удовлетворит все ваши нужды", "восполнит всё, в чём вы нуждаетесь".
+
+# по Своему богатству в славе, Иисусом Христом
+
+Или "из/по богатству славы своей в Иисусе Христе".
+
+Сам Бог воздаст филиппийцам. Как они откликнулись на нужду Павла, так и Бог откликнется на их нужды. По богатству Своему в славе (и в соответствии с ним) Бог благословит их во Христе Иисусе.
diff --git a/php/04/20.md b/php/04/20.md
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+# Общая информация:
+
+Это заключительная часть в послании Павла, в которой апостол благословляет верующих в молитве.
+
+# А Богу и нашему Отцу слава во веки веков! Аминь.
+
+τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. - "Богу же и Отцу нашему слава в века веков. Аминь.
diff --git a/php/04/21.md b/php/04/21.md
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+# Приветствуйте каждого святого человека в Иисусе Христе. Приветствуют вас братья, которые находятся со мной.
+
+Ἀσπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ. ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί. - "Приветствуйте всякого святого во Христе Иисусе. Приветствуют вас (которые) со мной братья".
+
+Возм. понимание стиха: "Передавайте привет всем, кто через Христа Иисуса вошел в святой народ Божий. Посылают вам привет братья, что вместе со мной" (СРП РБО).
+
+# Братья
+
+Речь идёт о Божьих служителях, которые, возможно, были сотрудниками Павла и находились с ним в Риме.
+
+В конце Письма Павел просит передать привет всем святым во Христе Иисусе (ко "всем святым" он обращается и в самом начале Послания - 1:1). Он приветствует филиппийцев от имени своих сотрудников (находившихся с ним "братьев", подразумевая, конечно же, и Тимофея). Святые, о которых говорится в ст. 22, - это члены римской церкви (Рим. 16:1-15).
diff --git a/php/04/22.md b/php/04/22.md
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+# Приветствуют вас все святые люди, а особенно из дома кесаря.
+
+ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας. - "Приветствуют вас все святые, наиболее же (те, кто) из дома Кесаря".
+
+Возм. перевод: Весь народ Божий посылает вам привет, особенно те, кто служит в императорском дворце" (СРП РБО).
+
+# все святые люди
+
+То есть "все верующие".
+
+# особенно из дома кесаря
+
+Речь идёт о прислуге во дворце кесаря/императора. Можно сказать: "особенно братьев и сестёр, работающих во дворце кесаря".
+
+Флп. 4:22 относится, вероятно, к тем, кто принял Христа в результате пребывания Павла в заключении. В их число, по-видимому, входили не только воины, но и кто-то из обслуги кесаря/императора или их родственники. Поэтому не удивительно, что Павел мог сказать о своих нелегких обстоятельствах, что они содействовали успеху распространения Благой Вести (см. 1:2)
diff --git a/php/04/23.md b/php/04/23.md
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+# Благодать нашего Господа Иисуса Христа со всеми вами. Аминь.
+
+Ἡ χάρις τοῦ κυρίου\* Ἰησοῦ Χριστοῦ \*μετὰ τοῦ πνεύματος ὑμῶν\*. - "Благодать Господа Иисуса Христа \*с духом вашим".
+
+* В поздних греч. рукописях вм. "Господа" - "Господа нашего".
+
+В поздних греч. рукописях вм. "с духом вашим" - "...со всеми вами. Аминь".
+
+Как обычно, апостол Павел заканчивает Послание, призывая благодать Христа на своих читателей (ср. Флм. 1:24).
diff --git a/php/04/intro.md b/php/04/intro.md
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+# Послание филиппийцам
+
+# Глава 4
+
+# Общие замечания
+
+Свою любовь к филиппийцам, которая чувствуется во всем Послании, Павел особенно горячо выражает в первых стихах гл. 4.. Одной из главных его забот было, чтобы эти люди пожинали плод Духа. Но больше всего он хотел, чтобы любовь, радость и мир постоянно были в их сердцах. Но любая из этих христианских добродетелей делается доступной верующему только тогда, когда в центре его жизни находится Христос. Обращаясь к верующим в Филиппах, Павел не оставляет в этом сомнения.
+
+## Важные концепции
+
+### "Радость и мой венец"
+
+Павел помогал филиппийцам укорениться в их вере в Иисуса. Когда апостол узнал, что верующие стали более зрелыми, он был очень рад, потому что увидел, как Бог благословил его труд. В этом послании Павел снова наставляет верующих в том, чтобы они продолжали познавать Господа и стали ещё более зрелыми в своём благочестии (см. [[rc://*/tw/dict/bible/kt/spirit]] и [[rc://*/tw/dict/bible/kt/disciple]]).
+
+## Прочие трудности перевода
+
+### Еводия и Синтихия
+
+Возможно, эти две женщины имели какие-то разногласия между собой, поэтому Павел попросил их хранить единство друг с другом (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+## Ссылки:
+
+  * **[Филиппийцам 4:1 Замечания](./01.md)**
+
+**[<<](../03/intro.md) |**
diff --git a/php/front/intro.md b/php/front/intro.md
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+# Введение в послание к филиппийцам
+
+## Часть 1: Вводная информация
+
+### Структура послания к филиппийцам
+
+  1. Приветствие, благодарность, молитва (1:1-11)
+  2. Павел говорит о своём служении (1:12-26)
+  3. Наставления верующим
+
+  * быть стойкими (1:27-30)
+  * хранить единство (2:1-2)
+  * быть смиренными (2:3-11)
+  * работать над личным спасением (2:12-13)
+  * хранить чистоту, быть светом (2:14-18)
+
+  4. Тимофей и Епафродит (2:19-30)
+  5. Предостережение против лжеучителей (3:1-4:1)
+  6. Личные наставления (4:2-5)
+  7. Повеление радоваться и не беспокоиться (4:4-6)
+  8. Заключение
+
+  * истинные ценности (4:8-9)
+  * удовлетворение (4:10-20)
+  * приветствия (4:21-23)
+
+### Кто является автором послания к филиппийцам?
+
+Это Послание Павла предназначалось верующим, с которым у апостола сложились тёплые, личные отношения (это послание, пожалуй, - самое личное из всех посланий Павла!). По стилю оно напоминает послание к Филимону (черты характера, присущие Павлу, прослеживаются в обоих посланиях).
+
+Авторство Павла  никогда не подвергалось большим сомнениям. Некоторые исследователи находят ссылки на это Письмо в Послании Климента Римского к Коринфянам (ок. 96 г. от Р. Х.). Ок. сер. II в. от Р. Х. Поликарп Смирнский писал Филиппийцам: «Павел.., удалившись от вас, писал вам послания» (iii.2).
+
+### Место и время написания послания к филиппийцам.
+
+Своё Послание Павел написал из Рима, где находился под домашним арестом в ожидании суда императора. Иногда комментаторы, однако, полагают, что он мог написать его из заключения в Кесарии или Эфесе. Скорее всего, Письмо Филиппийцам было написано ок. 61 г. от Р. Х., из Рима. Сторонники же «Эфесской гипотезы» считают, 54 г. - предполагаемым временем написания данного Письма.
+
+### Какова основная тема данного послания?
+
+Апостол, находясь в незавидном положении (в заточении), продолжает радоваться и доверять Богу, учит филиппийцев следовать за Христом во всех обстоятельствах жизни. В своём Письме он упоминает страдания (в том числе и собственные), врагов Благой Вести и разногласия, возникшие среди филиппийцев.
+
+Павел благодарит верующих за помощь (скорее всего, это были собранные и переданные ему в Рим деньги). Он выражает уверенность, что Бог и дальше будет укреплять их во Христе.
+
+Также апостол пишет филиппийцам о человеке по имени Епафродит, который доставил Павлу пожертвование от филиппийцев. Во время своего пребывания в Риме Епафродит был очень болен, и по выздоровлении апостол решил отправить его обратно в Филиппы. Павел просит верующих принять Епафородита и оказать ему тёплый приём.
+
+### Характерные черты послания к филиппийцам:
+
+- для этого Письма характерна Христоцентричность (в ответах на доктринальные и бытовые вопросы).
+
+- автор призывает своих читателей укрепляться в вере и верно служить Христу. В наставлениях апостола видна искренняя забота о духовных детях.
+
+- интересно, что в этом Послании апостол почти не ссылается на Ветхий Завет, указывая всецело на Христа как Того, кто способен созидать единство христианской общины в Филиппах.
+
+### Как следует перевести заголовок послания?
+
+Вы можете оставить первоначальное название: "Филиппийцам" - или уточнить "Послание к филиппийцам", "Послание святого апостола Павла к филиппийцам" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+## Часть 2: Культурный и религиозный контекст послания
+
+### Каким был город Филиппы?
+
+Город Филиппы был римской колонией и пользовался некоторыми привилегиями: у многих его жителей было римское гражданство. А это выражалось и в их образе жизни, и обычаях. Вероятно, именно поэтому проповедь Павла о Христе была здесь воспринята весьма враждебно (Деян. 16:21).
+
+Македонский город Филиппы располагался на побережье Эгейского моря (в 13-16 км от побережья), на бывшей Игнатиевой дороге. Он был назван в честь Филиппа Македонского, отца Александра Великого (Македонского), выглядел как Рим в миниатюре и считался «вратами» в Европу.
+
+### Христианская община в Филиппах.
+
+В Книге Деяний упоминается о появлении христианской общины в Филиппах (Деян. 16:12-40). Интересно, что в Филиппах было не так много иудеев, поэтому Павел, придя туда, вместе со своими спутниками в субботний день направляется к реке, где встретил нескольких женщин. Это были т. н. "боящиеся Бога" - язычницы, принявшие иудаизм. Одной из них была и «Лидия, торговавшая багряницей» (см. Деян. 16:12), которая вместе со своими домочадцами сформировала первую христианскую общину в Филиппах. Помимо Лидии ко Христу обратился и темничный страж (см. Деян., 16). Христианская церковь в Филиппах стала первой, насаждённой Павлом в Европе. Как и остальные общины первых христиан, филиппийские верующие собирались по домам. Однако Павел пишет в общину, которая уже имеет епископов и дьяконов (Флп. 1:1).
+
+## Часть 3: Трудности перевода
+
+### Перевод личных местоимений
+
+Когда в настоящем послании употребляется местоимение "я", то речь идёт о Павле; "вы" (мн. ч.) - о верующих в Филиппах (см. [[rc://*/ta/man/translate/figs-exclusive]] и [[rc://*/ta/man/translate/figs-you]]).
+
+### Кем были "враги Христова креста" (3:18)?
+
+Возможно, речь шла о людях, считавших себя верующими, но не соблюдавших Божьи заповеди. "Враги Христова креста" полагали, что свобода, подаренная Иисусом, - это вседозволенность, поэтому им можно было безнаказанно творить всё, что они только пожелают (3:19).
+
+### Почему Павел многократно просит верующих радоваться?
+
+В момент написания данного послания апостол Павел находился в римской тюрьме (1:7). Но, несмотря на свои страдания, он был переполнен радостью, потому что познал Божью благость, данную ему через Иисуса Христа. Павел хотел, чтобы его читатели доверяли Господу так же, как он.
+
+### Что Павел имеет в виду, когда говорит "во Христе", "в Господе"?
+
+Данные выражения встречаются в 1:1, 8, 13, 14, 26, 27; 2:1, 5, 19, 24, 29; 3:1, 3, 9, 14; 4:1, 2, 4, 7, 10, 13, 19, 21. Употребляя их, Павел имеет в виду близкие отношения верующих со Христом. См. "Введение" к "Посланию к Римлянам" для более глубокого понимания данного вопроса.
+
+### Какие основные текстовые расхождения существуют в разных версиях данного послания?
+
+  * В некоторых версиях в конце "Послания к филиппийцам" стоит слово "Аминь" (4:23). В английских ULB, UDB, а также в некоторых других версиях оно отсутствует. Если вы хотите добавить это слово в свой перевод, тогда его следует заключить в квадратные скобки ([]), чтобы читателю было ясно, что оно, скорее всего, отсутствовало в оригинальной рукописи "Послания к филиппийцам" (см.[[rc://*/ta/man/translate/translate-textvariants]]).
diff --git a/pro/01/01.md b/pro/01/01.md
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+# Общая информация:
+
+Стихи 2-33 являются поэзией. (См.: [[rc://*/ta/man/translate/writing-poetry]])
diff --git a/pro/01/02.md b/pro/01/02.md
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+# познать мудрость и наставление
+
+Этот стих можно перефразировать таким образом, чтобы абстрактные существительные "мудрость" и "наставление" были выражены прилагательными или глаголами. Альтернативный перевод: "чтобы научить тебя, как стать мудрым, и наставить тебя, как жить нравственной жизнью". (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# понять разумные слова
+
+"помочь тебе понять мудрые учения"
diff --git a/pro/01/03.md b/pro/01/03.md
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+## Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/01/04.md b/pro/01/04.md
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+# Простым дать смышлёность
+
+Это предложение может быть перефразировано таким образом, чтобы абстрактное существительное "смышлёность" было заменено на прилагательное "смышлёный". Альтернативный перевод: "также научить простых, как стать смышлёными". (См.: [[rc://*/ta/man/translate/figs-abstractnouns]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Простым
+
+неопытным или незрелым
+
+# юноше — знание и рассудительность
+
+Абстрактные существительные "знание" и "рассудительность" могут быть заменены на глаголы. Альтернативный перевод: "и научить молодых людей тому, что им нужно знать и как распознать, как правильно поступить". (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# рассудительность
+
+знание и размышление о том, как следует поступить в определённой ситуации
diff --git a/pro/01/05.md b/pro/01/05.md
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+++ b/pro/01/05.md
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+# Послушает мудрый и умножит знания
+
+"Пусть тот, кто мудр, будет внимательным, и он узнает ещё больше"
+
+# разумный приобретёт мудрые советы
+
+"пусть люди, у которых уже есть понимание, научатся через эти притчи, как принимать правильные решения"
diff --git a/pro/01/06.md b/pro/01/06.md
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+++ b/pro/01/06.md
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+# загадки
+
+высказывания, которые можно понять, при размышлении
diff --git a/pro/01/07.md b/pro/01/07.md
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+# Общая информация:
+
+Отец учит своего ребёнка.
+
+# глупцы презирают мудрость и наставление
+
+"люди, которые не ценят мудрость и наставление, - глупцы"
diff --git a/pro/01/08.md b/pro/01/08.md
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+# не отвергай
+
+Это идиома, которая означает «не игнорировать» или «не отвергать» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/01/09.md b/pro/01/09.md
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+++ b/pro/01/09.md
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+# потому что это прекрасный венок для твоей головы и украшение для твоей шеи
+
+Наставления и учения, которым родители учат своих детей, настолько важны и ценны, что их сравнивают с прекрасным венком или украшением, которое носит человек. Альтернативный перевод: “они также сделают вас мудрыми, как венок или украшение на шее делают вас красивыми”. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# венок
+
+Круг, который был сплетён из листьев или цветов.
+
+# украшение
+
+Тут говорится об ювелирном изделии, которое носится вокруг шеи.
diff --git a/pro/01/10.md b/pro/01/10.md
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+# будут уговаривать тебя
+
+"будут уговаривать тебя согрешить, как они это делают"
+
+# не соглашайся
+
+"откажись" или "не слушай их"
diff --git a/pro/01/11.md b/pro/01/11.md
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+++ b/pro/01/11.md
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+# Если будут говорить
+
+Здесь автор приводит пример, на какое дело грешники могут заманить человека. (См.: [[rc://*/ta/man/translate/figs-hypo]])
+
+# подстережём
+
+"спрячемся и дождёмся подходящего времени"
diff --git a/pro/01/12.md b/pro/01/12.md
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+++ b/pro/01/12.md
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+# Общая информация:
+
+В 12-14 стихах заканчивается предполагаемое утверждение о грешниках, которые пытаются склонить других ко греху.
+
+# проглотим их живыми, как преисподняя,
+
+Грешники говорят об убийстве невинных людей, как если бы они были преисподней и забирали живых и здоровых людей в то место, куда уходят мёртвые люди. Грешники хотят уничтожить свои жертвы также как и преисподняя - место мёртвых - забирает даже здоровых людей. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# проглотим ... как преисподняя
+
+Тут преисподняя сравнивается с человеком, который как будто проглатывает людей и забирает их в место мёртвых. (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# и целиком, как сходящих в могилу,
+
+Здесь слово могила может иметь два значения: 1) яма, в которую может попасть путешественник, и где его никто уже не сможет найти; или 2) это другое слово со значением преисподняя, куда попадают умершие люди.
diff --git a/pro/01/13.md b/pro/01/13.md
new file mode 100644
index 00000000..f1f243c3
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+++ b/pro/01/13.md
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+# Общая информация:
+
+Комментарий к данному стиху отсутствует.
diff --git a/pro/01/14.md b/pro/01/14.md
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+++ b/pro/01/14.md
@@ -0,0 +1,11 @@
+# бросать свой жребий вместе с нами
+
+Это идиома. Альтернативный перевод: "присоединишься к нам" или "будешь с нами". (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# у нас будет один кошелёк на всех
+
+Здесь под словом “кошелёк” подразумевается всё, что они крадут. Альтернативный перевод: “мы будем поровну делить всё, что украдём”. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# кошелёк
+
+сумка для хранения денег
diff --git a/pro/01/15.md b/pro/01/15.md
new file mode 100644
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+++ b/pro/01/15.md
@@ -0,0 +1,3 @@
+# Не ходи с ними в путь, удерживай свои ноги от их дорог
+
+Чтобы не поступать также, как поступают грешники, сына просят, чтобы он избегал прогулки по дорогам, по которым ходят грешники, и чтобы его нога даже не ступала на эти пути. Альтернативный перевод: "не ходи вместе с грешниками или не делай то, что они делают". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/01/16.md b/pro/01/16.md
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index 00000000..05d808f5
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+++ b/pro/01/16.md
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+# их ноги бегут к злу
+
+О грешниках, которые сильно стремятся к злым делам, говорится, что они бегут ко злу. Альтернативный перевод: "они стремятся к злым делам". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# их ноги бегут
+
+Под словом "ноги" подразумевается весь человек. Альтернативный перевод: "они бегут". (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# пролить кровь
+
+Под словом "кровь" подразумевается жизнь человека. "Пролить кровь" означает убить кого-то. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/01/17.md b/pro/01/17.md
new file mode 100644
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--- /dev/null
+++ b/pro/01/17.md
@@ -0,0 +1,3 @@
+# напрасно расставляется сеть на виду у всех птиц
+
+Эта метафора показывает сравнение между мудростью птиц, что избегают ловушки, которые они увидели, и глупостью грешников, что попадаются в ловушки, которые они сами же и поставили. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/01/18.md b/pro/01/18.md
new file mode 100644
index 00000000..5442c39f
--- /dev/null
+++ b/pro/01/18.md
@@ -0,0 +1,15 @@
+# так и они устраивают засаду для своей крови и подстерегают свои души
+
+Этот стих заканчивает сравнение, которое начато в [Притчи 1:17](../01/17.md). Люди разрушают сами себя, делая грехи, и это сравнивается с тем, как если бы они ставили ловушки и убивали сами себя. Альтернативный перевод: "Но эти люди глупее, чем птицы. Они убивают себя своими же сетями". (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# так и они устраивают засаду для своей крови
+
+Устраивать засаду - это значит спрятаться, быть готовым совершить что-то злое. Альтернативный перевод: "Это похоже на то, как будто они ищут возможности убить самих себя" или "Они убьют сами себя, потому что пытаются убить других". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# для своей крови
+
+Здесь слово "кровь" является метонимом к выражению "насильственная смерть". Альтернативный перевод: "убить себя". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# подстерегают свои души
+
+Здесь выражение "свои души" является метонимом к "себе". Альтернативный перевод: "это похоже на то, как будто они являются теми, которые ожидают, чтобы внезапно напасть и убить их". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/01/19.md b/pro/01/19.md
new file mode 100644
index 00000000..e93c27fa
--- /dev/null
+++ b/pro/01/19.md
@@ -0,0 +1,7 @@
+# Такие пути ожидают каждого
+
+О человеческой участи или судьбе говорится как о дороге, по которой идёт человек. Альтернативный перевод: "Это происходит с каждым". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# кто желает чужого добра: оно отнимает жизнь у того, кто завладел им
+
+Человек губит сам себя, пытаясь заполучить богатство через насилие, воровство и обман, и здесь говорится о том, что нечестное богатство погубит того, кто завладеет им. Альтернативный перевод: "это похоже на то, что нечестное богатство погубит того, кто завладеет им". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/01/20.md b/pro/01/20.md
new file mode 100644
index 00000000..cb1bc728
--- /dev/null
+++ b/pro/01/20.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+В стихах 1:20-1:33 мудрость представлена в образе женщины, которая обращается к людям. (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# Премудрость провозглашает
+
+Если в вашем языке не позволительно сравнивать мудрость с женщиной кричащей к людям в городе, тогда вы можете использовать такие варианты: “Премудрость, как женщина, громко кричит”. (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# возвышает свой голос
+
+Это идиома. Альтернативный перевод: "говорить громким голосом". (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# на площадях
+
+Здесь имеются ввиду места, где собирается много людей. Альтернативный перевод: "на рынках" или "городских площадях". (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/01/21.md b/pro/01/21.md
new file mode 100644
index 00000000..f90ec0d7
--- /dev/null
+++ b/pro/01/21.md
@@ -0,0 +1,3 @@
+# призывает на главных и людных местах
+
+Возможные значения 1) "на главных" имеются ввиду места, где пересекаются оживлённые улицы, или 2) "на главных" имеется ввиду верхняя часть стены, откуда люди могут услышать говорящую к ним мудрость на шумной улице.
diff --git a/pro/01/22.md b/pro/01/22.md
new file mode 100644
index 00000000..281cb4d9
--- /dev/null
+++ b/pro/01/22.md
@@ -0,0 +1,11 @@
+# Наивные, как долго вы будете любить наивность?
+
+Мудрость задаёт это вопрос, чтобы упрекнуть тех, кто не мудр. Альтернативный перевод: "Наивные, вы должны перестать любить наивность". (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# наивные
+
+неопытный или незрелый
+
+# Насмешники, как долго вы будете наслаждаться насмешками? Глупцы, как долго вы будете ненавидеть знание?
+
+Мудрость задаёт это вопрос, чтобы упрекнуть насмешников и глупцов. Альтернативный перевод: "Вы, кто насмехается, должны перестать наслаждается насмешками, и вы глупцы должны перестать ненавидеть знание". (См.: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/pro/01/23.md b/pro/01/23.md
new file mode 100644
index 00000000..7828c70b
--- /dev/null
+++ b/pro/01/23.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Мудрость продолжает говорить. (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# я изолью на вас мой дух
+
+Мудрость говорит людям всё, что она думает о них, и об этом говорится так, как будто её мысли это жидкость, которую она выливает. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# открою вам мои слова
+
+"Я расскажу вам, что думаю"
diff --git a/pro/01/24.md b/pro/01/24.md
new file mode 100644
index 00000000..016445ca
--- /dev/null
+++ b/pro/01/24.md
@@ -0,0 +1,3 @@
+# Протягивала свою руку
+
+Это фраза является идиомой со значением подозвать кого-то или пригласить кого-то прийти. Альтернативный перевод: "Я приглашаю тебя к себе". (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/01/25.md b/pro/01/25.md
new file mode 100644
index 00000000..316f05de
--- /dev/null
+++ b/pro/01/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарий к стиху отсутствует.
diff --git a/pro/01/26.md b/pro/01/26.md
new file mode 100644
index 00000000..89042a43
--- /dev/null
+++ b/pro/01/26.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Мудрость продолжает говорить, описывая что происходит с теми, кто её игнорирует.
+
+# я посмеюсь
+
+Этот стих можно начать с слова "поэтому", чтобы показать, что женщина-мудрость смеётся над ними из-за того, что они её проигнорировали. Альтернативный перевод: "И поэтому я посмеюсь". (См.: [[rc://*/ta/man/translate/writing-connectingwords]])
+
+# бедствием
+
+"когда с вами будет происходить плохое"
diff --git a/pro/01/27.md b/pro/01/27.md
new file mode 100644
index 00000000..87b7de8c
--- /dev/null
+++ b/pro/01/27.md
@@ -0,0 +1,7 @@
+# Когда настигнет вас ужас, как буря ... как вихрь, налетит на вас
+
+Всё страшное, что может произойти с человеком, сравнивается с настигающей бурей, которая вызывает страх и страдания. (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# вихрь
+
+очень сильный штормовой ветер, который наносит ущерб
diff --git a/pro/01/28.md b/pro/01/28.md
new file mode 100644
index 00000000..8512e90f
--- /dev/null
+++ b/pro/01/28.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Мудрость продолжает говорить. (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# тогда будете звать меня
+
+"Тогда те, кто проигнорировал меня, будут звать меня на помощь"
diff --git a/pro/01/29.md b/pro/01/29.md
new file mode 100644
index 00000000..4dc51e15
--- /dev/null
+++ b/pro/01/29.md
@@ -0,0 +1,7 @@
+# они стали ненавидеть знание
+
+Абстрактное существительное "знание" может быть выражено глаголом "учиться". Альтернативный перевод: "Потому что они отказались учиться мудрости". (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# не выбрали для себя страх перед Господом
+
+Абстрактное существительное "страх" можно заменить глаголом. Альтернативный перевод: "бояться Господа" или "не почтили и не проявили уважение Господу". (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/01/30.md b/pro/01/30.md
new file mode 100644
index 00000000..df871899
--- /dev/null
+++ b/pro/01/30.md
@@ -0,0 +1,3 @@
+# не приняли моих советов
+
+"не последовали моим указаниям" или "отвергли мои советы"
diff --git a/pro/01/31.md b/pro/01/31.md
new file mode 100644
index 00000000..ed7dc9bb
--- /dev/null
+++ b/pro/01/31.md
@@ -0,0 +1,7 @@
+# будут есть плоды своих путей
+
+Здесь о поведении человека говорится, как о пути или дороге. Также о людях, которые переживают последствия своего поведения, говорится так, как будто они едят плоды своего поведения. Альтернативный перевод: "испытают последствия своих действий". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# насыщаться своими замыслами
+
+" ... они будут есть плоды своих замыслов, пока не насытятся". Люди, которые получат результаты своих злых планов, сравниваются с поеданием плодов своих замыслов. Альтернативный перевод: "они будут страдать от последствий своих злых планов". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/01/32.md b/pro/01/32.md
new file mode 100644
index 00000000..6b9426a3
--- /dev/null
+++ b/pro/01/32.md
@@ -0,0 +1,15 @@
+# наивных
+
+неопытных или незрелых
+
+# убьёт их
+
+Здесь говорится о человеке, который отвергает мудрость, так, как будто он физически отвернулся от мудрости. В этом предложении глагол можно заменить на активную форму. Альтернативный перевод: "умрут, потому что отказались от учения". (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# беспечность глупцов погубит их
+
+Абстрактное существительное "беспечность" можно заменить глаголом. Альтернативный перевод: "глупцы погибнут, потому что они не заботятся о том, что им следует делать". (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# беспечность
+
+отсутствие интереса к чему-либо
diff --git a/pro/01/33.md b/pro/01/33.md
new file mode 100644
index 00000000..e2ee9708
--- /dev/null
+++ b/pro/01/33.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+В 33 стихе заканчивается утверждение мудрости, которое началось в [Притчи 1:22](https://v-mast.com/events/01/22.md).
diff --git a/pro/01/intro.md b/pro/01/intro.md
new file mode 100644
index 00000000..fd7827bb
--- /dev/null
+++ b/pro/01/intro.md
@@ -0,0 +1,18 @@
+# Притчи 1 Основные примечания
+
+## Структура и формат
+
+Первая глава книги Притчи Соломона начинается с введения в книгу (стихи 1-7). В этих стихах упоминается Соломон, сын Давида. Седьмой стих является фундаментальным стихом всей книги. В этом стихе дано определение мудрости.
+
+## Особенные концепции данной главы
+
+### Параллелизм
+
+Очень часто притчи пишутся без какого-либо сопровождающего контекста, и они состоят из двух строк текста. Каждая строка будет определённым образом связана с другой строкой. (См.: [[rc://*/ta/man/translate/figs-parallelism]])
+
+## Ссылки:
+
+  * **[Притчи 1:1 Notes](./01.md)**
+  * **[Proverbs intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/pro/02/01.md b/pro/02/01.md
new file mode 100644
index 00000000..ec0ef413
--- /dev/null
+++ b/pro/02/01.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Отец учит сына, используя поэзию. (См.: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Если ты примешь мои слова
+
+"Если ты послушаешь то, о чём я тебе скажу"
+
+# сохранишь в себе мои заповеди
+
+Ценить то, о чём заповедано, говорится как о сокровище, которое стоит хранить, и о человеке говорится, как будто он является надёжным местом для хранения сокровища. Альтернативный перевод: "будешь относиться к моим заповедям, как ценному сокровищу" (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/02.md b/pro/02/02.md
new file mode 100644
index 00000000..27ffb2ae
--- /dev/null
+++ b/pro/02/02.md
@@ -0,0 +1,11 @@
+# своё ухо сделаешь внимательным
+
+Это идиома. Альтернативный перевод: "заставишь себя внимательно слушать" (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# к мудрости
+
+Абстрактное существительное можно заменить прилагательным. Альтернативный перевод: "к мудрым делам, которым я учу тебя" (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# склонишь своё сердце к размышлению
+
+Слово "сердце" представляет собой человеческий разум. Фраза "склонишь своё сердце" является идиомой, которая значит совершить или полностью посвятить свой разум выполнению задания. Альтернативный перевод: "будешь сильно стараться понять, что является мудрым" или "полностью посвятишь свой разум пониманию мудрого учения". (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/02/03.md b/pro/02/03.md
new file mode 100644
index 00000000..310ce323
--- /dev/null
+++ b/pro/02/03.md
@@ -0,0 +1,7 @@
+# если будешь призывать знание и взывать к разуму
+
+Эти две фразы имеют одно и то же значение. Подразумевается, что человек настоятельно просит у Бога способность понимать. Альтернативный перевод: "если будешь сильно просить и умолять Бога дать понимание". (См.: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+# взывать
+
+Эта идиома означает громко говорить или кричать. (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/02/04.md b/pro/02/04.md
new file mode 100644
index 00000000..b2b808f1
--- /dev/null
+++ b/pro/02/04.md
@@ -0,0 +1,7 @@
+# если будешь его искать, как серебро, и отыскивать его, как сокровище,
+
+Обе фразы имеют одно и то же значение. Эти сравнения подчёркивают огромное усилие, которое должен приложить человек, чтобы понять мудрость. Альтернативный перевод: "если ты будешь искать понимание также сильно, как ищешь ценный предмет". (См.: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-simile]])
+
+# будешь его искать ... отыскивать его
+
+Об усиленном стремлении понять мудрость говорится так, как будто понимание является предметом, который человек должен найти. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/05.md b/pro/02/05.md
new file mode 100644
index 00000000..b800b1a1
--- /dev/null
+++ b/pro/02/05.md
@@ -0,0 +1,3 @@
+# найдёшь познание о Боге
+
+О способности познать Бога говорится так, как будто познание является предметом, который нашёл человек после поисков. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/06.md b/pro/02/06.md
new file mode 100644
index 00000000..61ba2e27
--- /dev/null
+++ b/pro/02/06.md
@@ -0,0 +1,3 @@
+# Из Его уст — знание и разум
+
+Здесь под словом "уста" подразумевается Сам Бог или то, что Он говорит. Альтернативный перевод: "От Бога приходят знание и понимание" или "Бог говорит нам то, что нам необходимо знать и понимать". (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/02/07.md b/pro/02/07.md
new file mode 100644
index 00000000..b341c8be
--- /dev/null
+++ b/pro/02/07.md
@@ -0,0 +1,7 @@
+# Он — щит
+
+Это выражение говорит о способности Бога защитить людей. Альтернативный перевод: "Бог защищает тех, кто" (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# для ходящих непорочно
+
+Ходящие непорочно - это люди, которые ведут себя честно. Альтернативный перевод: "для тех, кто ведёт себя честно" или "кто живёт так, как должно жить". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/08.md b/pro/02/08.md
new file mode 100644
index 00000000..df1e1f85
--- /dev/null
+++ b/pro/02/08.md
@@ -0,0 +1,7 @@
+# Он хранит пути справедливых
+
+Возможные значения 1) сама справедливость является путём. Альтернативный перевод: "Бог следит за тем, чтобы люди поступали справедливо" или 2) путь - это человеческая жизнь. Альтернативный перевод: "Бог хранит тех, кто поступает справедливо". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# бережёт путь Своих верных
+
+О жизни человека говорится как о пути или дороге. Альтернативный перевод: "защищает тех, кто верен Ему". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/09.md b/pro/02/09.md
new file mode 100644
index 00000000..a6b65040
--- /dev/null
+++ b/pro/02/09.md
@@ -0,0 +1,7 @@
+# справедливость
+
+беспристрастность, нелицемерность
+
+# каждый добрый путь
+
+Добрый путь сравнивается c мудрым и угодным Богу поведением. Альтернативный перевод: "пути жизни, которые нравятся Богу". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/10.md b/pro/02/10.md
new file mode 100644
index 00000000..0c6c933b
--- /dev/null
+++ b/pro/02/10.md
@@ -0,0 +1,7 @@
+# мудрость войдёт в твоё сердце
+
+Здесь под словом "сердце" подразумевается внутреннее существо человека. И когда человек приобретает мудрость, то это словно сама мудрость входит в сердце человека. Альтернативный перевод: "ты приобретёшь много мудрости" или "ты научишься по-настоящему быть мудрым" (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# будет приятно тебе
+
+Здесь слово "душа" олицетворяет всего человека. Альтернативный перевод: "будет приятно тебе" или "будет радовать тебя". (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/02/11.md b/pro/02/11.md
new file mode 100644
index 00000000..e5b48cd7
--- /dev/null
+++ b/pro/02/11.md
@@ -0,0 +1,11 @@
+# рассудительность будет беречь тебя, и разум будет хранить тебя
+
+Здесь о рассудительности и о разуме говорится, как о живых личностях, которые могут присматривать за кем-либо. В своей основе оба выражения имеют одно и то же значение. Альтернативный перевод: "Потому что ты внимательно думаешь и понимаешь, что хорошо и что плохо, ты будешь в безопасности". (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-parallelism]])
+
+# рассудительность
+
+качество человека быть осторожным в поступках и речи
+
+# беречь тебя
+
+стеречь, защищать или заботиться о ком-либо или о чём-либо
diff --git a/pro/02/12.md b/pro/02/12.md
new file mode 100644
index 00000000..67e56fe1
--- /dev/null
+++ b/pro/02/12.md
@@ -0,0 +1,7 @@
+# чтобы спасти тебя от пути зла
+
+Здесь речь идёт опять о рассудительности и разуме. О них говорится, как о живых личностях, которые могут спасти. Альтернативный перевод: "чтобы тебе знать, как отдаляться от зла". (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# от пути зла
+
+О злом поведении говорится, как пути или тропе, по которой ходит человек. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/13.md b/pro/02/13.md
new file mode 100644
index 00000000..67e45ea1
--- /dev/null
+++ b/pro/02/13.md
@@ -0,0 +1,11 @@
+# от тех, кто оставляет прямые пути, чтобы ходить путями тьмы
+
+Человек, который больше не поступает правильно, но решил творить злое, сравнивается с человеком, который перестал идти по правильной дороге и выбирает идти тёмной дорогой. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# кто оставляет
+
+Местоимение "кто" относится к людям, которые поступают несправедливо.
+
+# оставляет
+
+оставить и больше никогда не вернуться к кому-то или чему-то
diff --git a/pro/02/14.md b/pro/02/14.md
new file mode 100644
index 00000000..5b0bd7d2
--- /dev/null
+++ b/pro/02/14.md
@@ -0,0 +1,7 @@
+# от тех, кто радуется
+
+"тех, кто" - здесь говорится о тех же людях, что и в [Притчи 2:12](../02/12.md).
+
+# восхищается злу и разврату
+
+В основном это означает то же самое, что и в первой части стиха. Альтернативный перевод: "восхищается делами, о которых они знает, что они злые" (См.: [[rc://*/ta/man/translate/figs-parallelism]])
diff --git a/pro/02/15.md b/pro/02/15.md
new file mode 100644
index 00000000..bd69ce0f
--- /dev/null
+++ b/pro/02/15.md
@@ -0,0 +1,3 @@
+# у кого кривые пути, и кто блуждает на своих путях
+
+О людях, обманывающих других, говорится как о людях, которые ходят по кривым или извилистым дорогам. Альтернативный перевод: "кто обманывает других". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/16.md b/pro/02/16.md
new file mode 100644
index 00000000..f1f243c3
--- /dev/null
+++ b/pro/02/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарий к данному стиху отсутствует.
diff --git a/pro/02/17.md b/pro/02/17.md
new file mode 100644
index 00000000..f136380b
--- /dev/null
+++ b/pro/02/17.md
@@ -0,0 +1,7 @@
+# наставника своей юности
+
+Здесь говорится о её муже, за которого она вышла замуж в юности.
+
+# завет своего Бога
+
+Скорее всего тут говорится о брачном завете, который она заключила со своим мужем в присутствии Бога.
diff --git a/pro/02/18.md b/pro/02/18.md
new file mode 100644
index 00000000..c86486ff
--- /dev/null
+++ b/pro/02/18.md
@@ -0,0 +1,11 @@
+# Её дом ведёт к смерти
+
+Возможные значения: 1) "хождение в её дом приведёт к смерти" или 2) "дорога к её дому - это дорога к смерти".
+
+# её пути
+
+Возможные значения: 1) "пути к её дому приведут тебя" - это если говорить о дороге или пути к её дому, или 2) это метафора, которая говорит о её образе жизни, как о пути, по которому она идёт. Альтернативный перевод: "её образ жизни приведёт тебя". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# к мертвецам
+
+Здесь говорится о духах мёртвых людей, и это является метонимией месту мёртвых. Альтернативный перевод: "в могилу". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/02/19.md b/pro/02/19.md
new file mode 100644
index 00000000..7d2a2992
--- /dev/null
+++ b/pro/02/19.md
@@ -0,0 +1,7 @@
+# кто вошёл к ней
+
+Это выражение здесь означает иметь интимные отношения с ней как с проституткой. (См.: [[rc://*/ta/man/translate/figs-euphemism]])
+
+# не встанет на путь жизни
+
+Возможные значения 1) "они не вернутся в землю живых" или 2) "они никогда больше не будут жить счастливо".
diff --git a/pro/02/20.md b/pro/02/20.md
new file mode 100644
index 00000000..778cd8db
--- /dev/null
+++ b/pro/02/20.md
@@ -0,0 +1,7 @@
+# Поэтому
+
+Автор подводит итог приобретения понимания и рассудительности.
+
+# ходи путём ... следуй по пути
+
+Человеческое поведение сравнивается с хождением по дороге. Альтернативный перевод: "живи таким образом ... следуй примеру" (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/02/21.md b/pro/02/21.md
new file mode 100644
index 00000000..f1f243c3
--- /dev/null
+++ b/pro/02/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарий к данному стиху отсутствует.
diff --git a/pro/02/22.md b/pro/02/22.md
new file mode 100644
index 00000000..522a8232
--- /dev/null
+++ b/pro/02/22.md
@@ -0,0 +1,11 @@
+# неправедные будут истреблены с земли
+
+Это предложение можно записать в активной форме. Альтернативный перевод: "Бог удалит неправедных людей с земли". (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# неправедные ... неверные
+
+Это именные прилагательные, которые можно использовать, как прилагательные. Альтернативный перевод: "те, которые неправедные ... те, которые неверные" или "неправедные люди ... неверные люди". (См.: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# неверные будут искоренены
+
+Это предложение можно записать в активной форме. Альтернативный перевод: "Бог удалит неверных людей с земли". (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/02/intro.md b/pro/02/intro.md
new file mode 100644
index 00000000..6afb5239
--- /dev/null
+++ b/pro/02/intro.md
@@ -0,0 +1,17 @@
+# Притчи 2 Основные примечания
+
+## Структура и формат главы
+
+Вторая глава книги Притч продолжает серию притч, которые заканчиваются в девятой главе.
+
+## Особенные понятия в данной главе
+
+### Мой сын
+
+Временами, автор в притчах использует обращение "сын мой". Но это не значит, что эти слова обращены только к мужскому полу. Это простая форма обращение, которую использует отец к сыну, чтобы дать совет.
+
+## Ссылки:
+
+  * **[Притчи 2:1 Notes](./01.md)**
+
+**[](../03/intro.md)**
diff --git a/pro/03/01.md b/pro/03/01.md
new file mode 100644
index 00000000..1a0c6586
--- /dev/null
+++ b/pro/03/01.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Автор пишет таким образом, как отец учит своего ребёнка, используя поэзию. (См.: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Не забывай мои наставления
+
+Слово "наставления" можно перевести глаголом. Альтернативный перевод: "Не забывай то, чему я тебя наставляю". (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# храни мои заповеди в своём сердце
+
+Это выражение в положительной форме говорит о том же, что сказано в негативной форме в предыдущем выражении. Здесь под слово "сердце" подразумавается разум человека. Существительное "заповеди" можно перевести в форме глагола. Альтернативный перевод: "всегда помни, что я заповедал тебе" или "... учил тебя". (См.: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-metonymy]], и [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/03/02.md b/pro/03/02.md
new file mode 100644
index 00000000..92f3e9ca
--- /dev/null
+++ b/pro/03/02.md
@@ -0,0 +1,3 @@
+# продлят твои дни и годы жизни
+
+Эти два выражения имеют одинаковый смысл и говорят о продолжительности человеческой жизни. Альтернативный перевод: "всю твою жизнь" или "пока ты жив". (См.: [[rc://*/ta/man/translate/figs-doublet]] и [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/03/03.md b/pro/03/03.md
new file mode 100644
index 00000000..ee7867ec
--- /dev/null
+++ b/pro/03/03.md
@@ -0,0 +1,11 @@
+# Пусть не оставляют тебя милость и истина
+
+Автор говорит о "милости" и "истине", как о личностях, которые могут уйти от кого-либо. Абстрактные существительные "милость" и "истина" могут быть заменены выражением "быть милостивыми" и прилагательным "истинный". Также негативная форма предложения может быть заменена по положительную. Альтернативный перевод: "Пусть милость и истина будут с тобой". (См.: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# повяжи их на шею
+
+Автор продолжает писать о милости и истине. Он пишет, что их можно завязать вокруг шеи, как ожерелье. Предпологается, что эти ценные вещи человек может носить и показывать на виду у всех. Альтернативный перевод: "гордо носи их напоказ, как носят ожерелье". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# напиши их на скрижали твоего сердца
+
+Здесь под словом "сердце" подразумевается человеческий разум. О разуме говорится, что он как скрижали, на которых можно написать послание и заповеди. Альтернативный перевод: "всегда помни о них, как будто они записаны тобой на скрижали". (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/04.md b/pro/03/04.md
new file mode 100644
index 00000000..214c25ac
--- /dev/null
+++ b/pro/03/04.md
@@ -0,0 +1,3 @@
+# у Бога и людей
+
+Здесь говорится о том, чтобы приобрести милость и расположение в глазах Бога и людей. Также возможно здесь говорится о приобретении милости и расположения в суде или оценке в глазах Бога и людей. Альтернативный перевод: "в Божьем суде и перед людьми". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/05.md b/pro/03/05.md
new file mode 100644
index 00000000..29604b74
--- /dev/null
+++ b/pro/03/05.md
@@ -0,0 +1,7 @@
+# всем своим сердцем
+
+Здесь слово "сердце" представляет всего внутреннего человека. Альтернативный перевод: "всем своим существом". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# не полагайся на свой разум
+
+Автор говорит о доверии своему разуму, как если бы разум был предметом, на который человек может опереться. Альтернативный перевод: "не надейся на своё понимание/разум". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/06.md b/pro/03/06.md
new file mode 100644
index 00000000..22517dd6
--- /dev/null
+++ b/pro/03/06.md
@@ -0,0 +1,7 @@
+# на всех своих путях
+
+Автор описывает поступки человека, сравнивая их с дорогами, по которым ходит человек. Альтернативный перевод: "во всём, что ты делаешь". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Он сделает прямыми твои пути
+
+Автор пишет о том, что Бог сделает дела человека успешными. Автор опять сравнивает это с дорогами, по которым как будто идёт человек, и Бог убирает препятствия с его пути. Альтернативный перевод: "Он даст тебе успех". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/07.md b/pro/03/07.md
new file mode 100644
index 00000000..f836af61
--- /dev/null
+++ b/pro/03/07.md
@@ -0,0 +1,7 @@
+# Не будь мудрецом в своих глазах
+
+Под выражением "в своих глазах" автор подразумевает мнение или убеждение человека о самом себе. Альтернативный перевод:"Не будь мудрым в своём личном убеждении/мнении о самом себе". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# удаляйся от зла
+
+Автор просит не совершать злые дела и пишет об этом, как об удалении или отвращении от зла. Альтернативный перевод: "не делай злые дела". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/08.md b/pro/03/08.md
new file mode 100644
index 00000000..8f587fb5
--- /dev/null
+++ b/pro/03/08.md
@@ -0,0 +1,3 @@
+# это будет исцелением для твоего тела
+
+Слово "это" относится к указаниям, которые автор даёт в предыдущем стихе, и если эти стихи связать, тогда может быть понятен полный смысл. Альтернативный перевод: "Если ты поступаешь так, то это станет исцелением для твоего тела". (См.: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/03/09.md b/pro/03/09.md
new file mode 100644
index 00000000..f519e94b
--- /dev/null
+++ b/pro/03/09.md
@@ -0,0 +1,3 @@
+# плодов твоего урожая
+
+"все плоды, которые собираешь в пищу"
diff --git a/pro/03/10.md b/pro/03/10.md
new file mode 100644
index 00000000..fc18be0f
--- /dev/null
+++ b/pro/03/10.md
@@ -0,0 +1,11 @@
+# твои хранилища наполнятся
+
+## Это можно указать в активной форме. Альтернативный перевод: «Ваши хранилища будут заполнены»
+
+# хранилища
+
+дома или помещения, где хранятся продукты, еда
+
+# твои давильни будут наполняться
+
+Ваши помещения для хранения будут наполнены.
diff --git a/pro/03/11.md b/pro/03/11.md
new file mode 100644
index 00000000..5d9aa4ed
--- /dev/null
+++ b/pro/03/11.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Автор пишет как отец сыну, наставляя его.
diff --git a/pro/03/12.md b/pro/03/12.md
new file mode 100644
index 00000000..223c17ae
--- /dev/null
+++ b/pro/03/12.md
@@ -0,0 +1,3 @@
+# кого любит, того
+
+Здесь говорится об отцовской любви к сыну, а не об отцовском одобрении поведения сына. Альтернативный перевод: "сына, которого любит". (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/03/13.md b/pro/03/13.md
new file mode 100644
index 00000000..5319fd41
--- /dev/null
+++ b/pro/03/13.md
@@ -0,0 +1,3 @@
+# который нашёл мудрость
+
+Автор пишет о мудрости, как о предмете, который кто-то находит. Альтернативный перевод: "который достиг мудрости". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/14.md b/pro/03/14.md
new file mode 100644
index 00000000..ae5ec611
--- /dev/null
+++ b/pro/03/14.md
@@ -0,0 +1,3 @@
+# прибыли от неё больше
+
+Здесь говорится о выгоде, которую человек может получить от продажи или покупки серебра или золота.
diff --git a/pro/03/15.md b/pro/03/15.md
new file mode 100644
index 00000000..baa5f69e
--- /dev/null
+++ b/pro/03/15.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Автор говорит о мудрости так, как будто она женщина. (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# дороже
+
+"более ценная"
diff --git a/pro/03/16.md b/pro/03/16.md
new file mode 100644
index 00000000..d3078553
--- /dev/null
+++ b/pro/03/16.md
@@ -0,0 +1,7 @@
+# В её правой руке — долгие дни жизни, а в левой у неё — богатство и слава.
+
+Автор говорит о пользе и выгоде, которые получает человек от приобретения мудрости. И о мудрости говорится в женском роде, как будто она держит все эти качества в своих руках и предлагает их людям. Альтернативный перевод: "Мудрость даёт человеку долгие дни жизни, богатство и славу". (См.: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# долгие дни жизни
+
+Эта идиома говорит о продолжительности человеческой жизни и может подразумевать долгую жизнь. Альтернативный перевод: "долгая жизнь". (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/03/17.md b/pro/03/17.md
new file mode 100644
index 00000000..dbd5c7cb
--- /dev/null
+++ b/pro/03/17.md
@@ -0,0 +1,3 @@
+# Пути её приятны, и все её дороги мирные.
+
+Автор говорит о мудрости, как будто она женщина, и о пользе, которую она приносит человеку, как о тропе, по которой она ведёт человека. Альтернативный перевод: "Мудрость всегда будет относится к тебя по-доброму и давать тебе мир". (См.: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/18.md b/pro/03/18.md
new file mode 100644
index 00000000..8e3faa7d
--- /dev/null
+++ b/pro/03/18.md
@@ -0,0 +1,11 @@
+# Она — дерево жизни для тех, кто её приобретает
+
+Автор говорит о мудрости, как о дереве, которое приносит плоды, дающие жизнь, и человек, приобретающий выгоду от мудрости, как будто ел этот плод. Альтернативный перевод: "Мудрость, как дерево, которое поддерживает жизнь тех, кто ест его плоды". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# дерево жизни
+
+"дерево, которое даёт жизнь" или "дерево, чьи плоды поддерживают жизнь"
+
+# для тех, кто её приобретает
+
+"для тех, кто приобретает её плод"
diff --git a/pro/03/19.md b/pro/03/19.md
new file mode 100644
index 00000000..17cf4ca1
--- /dev/null
+++ b/pro/03/19.md
@@ -0,0 +1,3 @@
+# Господь основал землю ... небеса утвердил
+
+Автор пишет о создании Господом земли и небес таким образом, как будто Он заложил основание здания. Альтернативный перевод: "Господь сотворил землю ... создал небеса". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/20.md b/pro/03/20.md
new file mode 100644
index 00000000..0d82f05d
--- /dev/null
+++ b/pro/03/20.md
@@ -0,0 +1,7 @@
+# раскрылись бездны
+
+В древние времена думали, что вода находилась под землёй. Эта фраза говорит о том, что Госоподь сделал так, что вода поднялась из-под земли и сформировала океаны и реки. Альтернативный перевод: "Он заставил реки течь" или "Он сотворил океаны". (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# роса
+
+вода, которая образуется на земле ночью
diff --git a/pro/03/21.md b/pro/03/21.md
new file mode 100644
index 00000000..76d522c4
--- /dev/null
+++ b/pro/03/21.md
@@ -0,0 +1,3 @@
+# Не упускай из виду
+
+Автор говорит о способности человека не забывать о чём-то, как о способности постоянно видеть то, что не стоит забывать. Альтернативный перевод: "не забывай их". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/22.md b/pro/03/22.md
new file mode 100644
index 00000000..0e53ea6b
--- /dev/null
+++ b/pro/03/22.md
@@ -0,0 +1,3 @@
+# украшением для твоей шеи
+
+Автор говорит о "здравомыслии" и "рассудительности", как о предметах, которыми можно обвязать шею, как ожерельем. Этот образ говорит о ценности этих вещей, и что их можно носить напоказ. Альтернативный перевод: "благосклонностью на твоей шее, как ожерелье". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/23.md b/pro/03/23.md
new file mode 100644
index 00000000..4954d651
--- /dev/null
+++ b/pro/03/23.md
@@ -0,0 +1,7 @@
+# безопасно пойдёшь по своему пути
+
+Под безопасным хождением автор подразумевает проживание жизни. Альтернативный перевод: "безопасно будешь жить" или "твоя жизнь будет в безопасности". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не споткнёшься
+
+Совершение плохих дел автор сравнивает со спотыканием об предмет на пути. Альтернативный перевод: "не будешь совершать плохие поступки". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/24.md b/pro/03/24.md
new file mode 100644
index 00000000..52b4311d
--- /dev/null
+++ b/pro/03/24.md
@@ -0,0 +1,3 @@
+# твой сон будет приятным
+
+Автор пишет о мирном и восстанавливающем сне, что такой сон будет приятен человеку. Альтернативный перевод: "ты будешь спокойно спать". (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/03/25.md b/pro/03/25.md
new file mode 100644
index 00000000..baf24b91
--- /dev/null
+++ b/pro/03/25.md
@@ -0,0 +1,3 @@
+# гибели от беззаконных, когда она придёт
+
+Данной предложение можно перефразировать следующим образом: "когда беззаконные навлекут гибель". (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/03/26.md b/pro/03/26.md
new file mode 100644
index 00000000..825e80e2
--- /dev/null
+++ b/pro/03/26.md
@@ -0,0 +1,7 @@
+# Господь будет твоим упованием
+
+Когда мы говорим, что кто-то уповает на кого-то, то подразумеваем, что один человек окажет помощь и поддержку другому. Альтернативный перевод: "Господь будет твоей поддержкой и защитой". (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# сохранит твои ноги от западни
+
+Человек, который испытывает "ужас" и на которого надвигается "гибель", сравнивается с человеком, который попал в западню. Под словом "ноги" подразумевается весь человек Альтернативный перевод: "сохранит тебя от тех, кто хочет причинить тебе вред". (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/03/27.md b/pro/03/27.md
new file mode 100644
index 00000000..e160b606
--- /dev/null
+++ b/pro/03/27.md
@@ -0,0 +1,7 @@
+# Не отказывай в добром
+
+## «Не отказывайся от добрых дел» или «Не отказывайся от добрых дел»
+
+# когда ты можешь его сделать
+
+"когда ты можешь помочь"
diff --git a/pro/03/28.md b/pro/03/28.md
new file mode 100644
index 00000000..61771386
--- /dev/null
+++ b/pro/03/28.md
@@ -0,0 +1,3 @@
+# если у тебя это есть
+
+Здесь говорится о том, что человек может помочь своему соседу сегодня, но говорит ему прийти завтра.
diff --git a/pro/03/29.md b/pro/03/29.md
new file mode 100644
index 00000000..f1f243c3
--- /dev/null
+++ b/pro/03/29.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарий к данному стиху отсутствует.
diff --git a/pro/03/30.md b/pro/03/30.md
new file mode 100644
index 00000000..f1f243c3
--- /dev/null
+++ b/pro/03/30.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарий к данному стиху отсутствует.
diff --git a/pro/03/31.md b/pro/03/31.md
new file mode 100644
index 00000000..2c07e122
--- /dev/null
+++ b/pro/03/31.md
@@ -0,0 +1,3 @@
+# не выбирай ни одного из его путей
+
+Здесь говорится, чтобы он не подражал поступкам жестокого человека. Альтернативный перевод: "не подражай ни одному из его путей". (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/03/32.md b/pro/03/32.md
new file mode 100644
index 00000000..770a1408
--- /dev/null
+++ b/pro/03/32.md
@@ -0,0 +1,11 @@
+# для Господа мерзок развратный
+
+"Господь питает отвращение к развратному человеку"
+
+# развратный
+
+человек, который нечестен или обманчив
+
+# с праведными у Него общение
+
+Господь делится Своими мыслями с тем, кто правильно поступает, как с близким, надёжным другом. Альтернативный перевод: "а для праведного Господь близкий друг". (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/03/33.md b/pro/03/33.md
new file mode 100644
index 00000000..8bf9540b
--- /dev/null
+++ b/pro/03/33.md
@@ -0,0 +1,7 @@
+# Проклятие Господа на доме беззаконника
+
+Слово "дом" является метонимом к слову "семья". Альтернативный перевод: "Господь проклял семью беззаконника". (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]])
+
+# дом праведника Он благословляет
+
+Слово "дом" представляет семью. Альтернативный перевод: "Он благословляет семьи праведников". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/03/34.md b/pro/03/34.md
new file mode 100644
index 00000000..36ed4952
--- /dev/null
+++ b/pro/03/34.md
@@ -0,0 +1,3 @@
+# смиренным даёт благодать
+
+О благодати автор говорит, как о предмете, который Господь может передать людям. Альтернативный перевод: "Он проявляет Свою благодать смиренным людям" или "Он милостив к смиренным людям". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/03/35.md b/pro/03/35.md
new file mode 100644
index 00000000..f096d27a
--- /dev/null
+++ b/pro/03/35.md
@@ -0,0 +1,7 @@
+# Мудрые наследуют славу
+
+О приобретении мудрыми людьми славной репутации автор говорит, как об унаследованной славе в постоянное владение. Альтернативный перевод: "Мудрые люди получат славу" или "Мудрые люди приобретут славную репутацию". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# а глупые — позор
+
+Автор говорит о том, что Господь опозорит глупых явно и при всех, словно их позор будет поднят вверх перед всеми. Альтернативный перевод: "а позор глупых Господь покажет всем". (См.: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/03/intro.md b/pro/03/intro.md
new file mode 100644
index 00000000..384e264b
--- /dev/null
+++ b/pro/03/intro.md
@@ -0,0 +1,21 @@
+# Притчи 3 Основные примечания
+
+## Структура и формат главы
+
+Третья глава книги Притч продолжает серию притч, которые заканчиваются в девятой главе.
+
+## Особенные понятия в данной главе
+
+### Мой сын
+
+Временами, автор книги Притч использует обращение “сын мой”. Но это не значит, что эти слова обращены только к мужскому полу. Это простая форма обращение, которую использует отец к сыну, чтобы дать совет.
+
+### Мудрость женского рода
+
+Вы могли заметить, что к мудрости обращаются в женском роде, используя местоимение женского рода. Это особенность взята из иврита. Вы можете использовать эту особенность при переводе, если она подходит правилам вашего языка, но если нет, то следуйте условиям вашего языка. (См.: [[rc://*/tw/dict/bible/kt/wise]])
+
+## Ссылки:
+
+  * **[Притчи 3:1 Notes](./01.md)**
+
+**[<<](../02/intro.md) | [>>](../04/intro.md)**
diff --git a/pro/04/01.md b/pro/04/01.md
new file mode 100644
index 00000000..c43b6972
--- /dev/null
+++ b/pro/04/01.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Автор говорит как отец своим детям, наставляя их.
+
+# будьте внимательны
+
+"слушайте внимательно"
+
+# научиться разуму
+
+"что бы научиться понимать" или "чтобы приобрести разум"
diff --git a/pro/04/02.md b/pro/04/02.md
new file mode 100644
index 00000000..3ca2840e
--- /dev/null
+++ b/pro/04/02.md
@@ -0,0 +1,3 @@
+# я дал вам хорошее учение
+
+"То, чему я научил вас, — это хорошо".
diff --git a/pro/04/03.md b/pro/04/03.md
new file mode 100644
index 00000000..4ee1dc7e
--- /dev/null
+++ b/pro/04/03.md
@@ -0,0 +1,7 @@
+# и я был сыном у моего отца
+
+Здесь говорится о времени, когда автор был ребёнком и жил под присмотром отца. Альтернативный перевод: "Когда я ещё был мальчиком и учился у своего отца". (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# нежно любимым и единственным
+
+Здесь "нежно любимый" говорит о раннем возрасте ребёнка, когда он ещё зависим от родителей. Эта фраза формирует гендиадис со словом "единственный". Альтернативный перевод: "единственный нежно любимый ребёнок". (См.: [[rc://*/ta/man/translate/figs-hendiadys]])
diff --git a/pro/04/04.md b/pro/04/04.md
new file mode 100644
index 00000000..97bf74d1
--- /dev/null
+++ b/pro/04/04.md
@@ -0,0 +1,3 @@
+# Пусть твоё сердце удержит мои слова.
+
+Здесь под словом "сердце" подразумевается разум. И автор пишет о запоминании слов, как если бы сердце крепко держалось за них. Альтернативный перевод: "Всегда помни, о чём я учу тебя". (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/05.md b/pro/04/05.md
new file mode 100644
index 00000000..c2aaa62b
--- /dev/null
+++ b/pro/04/05.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Автор продолжает учить своих детей тому, чему его научил отец.
+
+# Приобретай мудрость
+
+"усердно работай, чтобы получить мудрость для себя" или "Получай мудрость"
+
+# не забывай
+
+"помни"
+
+# не уклоняйся
+
+"прими"
diff --git a/pro/04/06.md b/pro/04/06.md
new file mode 100644
index 00000000..c88a2c6b
--- /dev/null
+++ b/pro/04/06.md
@@ -0,0 +1,11 @@
+# Не оставляй мудрость, и она будет хранить тебя, люби её, и она будет беречь тебя.
+
+Автор говорит о мудрости, как о женщине, которая защищает верного ей человека. (См.: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Не оставляй мудрость
+
+Эту часть предложения можно перевести в утвердительной форме. Альтернативный перевод: "крепко держись за мудрость" или "будь верным мудрости".
+
+# люби её
+
+"люби мудрость"
diff --git a/pro/04/07.md b/pro/04/07.md
new file mode 100644
index 00000000..0459a01a
--- /dev/null
+++ b/pro/04/07.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Отец заканчивает учить своих детей тому, чему его научил его отец.
+
+# и всем, что имеешь, приобретай разум
+
+"цени умение понимать больше, чем всё, что ты имеешь"
diff --git a/pro/04/08.md b/pro/04/08.md
new file mode 100644
index 00000000..2df74ef1
--- /dev/null
+++ b/pro/04/08.md
@@ -0,0 +1,11 @@
+# Высоко цени её, и она возвысит тебя
+
+Автор говорит о мудрости, как если бы она была женщиной, которая дает человеку  большую честь, как будто мудрость подняла этого человека на высокий пост. Альтернативный перевод: «Если вы дорожите мудростью, она даст вам большую честь» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Высоко цени
+
+чувствовать или проявлять великую любовь к кому-то или чему-либо
+
+# она прославит тебя, если ты прилепишься к ней
+
+Автор говорит о мудрости, как о женщине, и о человеке, который ценит мудрость. Альтернативный перевод: «Если вы сильно любите мудрость, мудрость заставит людей почтить вас» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/09.md b/pro/04/09.md
new file mode 100644
index 00000000..915ff30f
--- /dev/null
+++ b/pro/04/09.md
@@ -0,0 +1,11 @@
+# Она возложит на твою голову прекрасный венок
+
+Автор говорит о чести, которую может приобрести человек, получив мудрость. Словно мудрость сама оденет венок на голову человека. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# венок
+
+круг, сплетённый из листьев или цветов
+
+# доставит тебе великолепный венец
+
+Автор говорит о чести, которую может приобрести человек, получив мудрость. Словно мудрость сама оденет венец или корону на голову человека.  (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/10.md b/pro/04/10.md
new file mode 100644
index 00000000..15e0433d
--- /dev/null
+++ b/pro/04/10.md
@@ -0,0 +1,7 @@
+# Слушай ... и прими мои слова
+
+"Внимательно слушай то, чему я учу тебя"
+
+# умножатся твои годы жизни
+
+"ты будешь долго жить"
diff --git a/pro/04/11.md b/pro/04/11.md
new file mode 100644
index 00000000..8c86be0b
--- /dev/null
+++ b/pro/04/11.md
@@ -0,0 +1,3 @@
+# Я указываю тебе путь мудрости, веду тебя по прямому пути
+
+Автор сравнивает своё учение о мудрости жизни, которым он наставляет своего сына, с прогулкой, в которой он ведёт своего сына по тропе, на которой можно найти мудрость. Альтернативный перевод: "Я учу тебя, как мудро жить. Я объясняю тебе, как правильно жить". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/12.md b/pro/04/12.md
new file mode 100644
index 00000000..80f8ee7d
--- /dev/null
+++ b/pro/04/12.md
@@ -0,0 +1,3 @@
+# Когда пойдёшь, не будет стеснён твой шаг, и когда побежишь, не споткнёшься.
+
+Эти две мысли говорят об одном и том же. Автор говорит о решениях и действиях человека. Он сравнивает их с прогулкой или бегом человека по дороге, которую он с легкостью преодолевает, так как дорога была без препятствий, о которые можно споткнуться. Альтернативный перевод: "Когда ты задумаешь что-то, то с успехом выполнишь задуманное". (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-parallelism]]).
diff --git a/pro/04/13.md b/pro/04/13.md
new file mode 100644
index 00000000..d9fab550
--- /dev/null
+++ b/pro/04/13.md
@@ -0,0 +1,7 @@
+# Крепко держись наставлений, не оставляй ... их
+
+Автор говорит, чтобы человек запоминал то, чему его научили. О наставлениях говорится как о предмете, за который можно крепко держаться. Альтернативный перевод: "Продолжай следовать тому, чему я научил тебя, и никогда не забывай об этом". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# потому что они — твоя жизнь
+
+Автор пишет о наставлениях, которые сохраняют жизнь человека, как будто они и есть жизнь человека. Альтернативный перевод: "потому что они будут оберегать твою жизнь". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/04/14.md b/pro/04/14.md
new file mode 100644
index 00000000..0e8e3ae9
--- /dev/null
+++ b/pro/04/14.md
@@ -0,0 +1,3 @@
+# Не вступай на путь грешных и не ходи по пути злых
+
+Автор описывает действия человека как путь, по которому можно ходить. Альтернативный перевод: "Не поступай так, как поступают грешные, и не присоединяйся к делам злых людей". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/15.md b/pro/04/15.md
new file mode 100644
index 00000000..6708b94f
--- /dev/null
+++ b/pro/04/15.md
@@ -0,0 +1,3 @@
+# оставь его
+
+"оставь путь злых людей"
diff --git a/pro/04/16.md b/pro/04/16.md
new file mode 100644
index 00000000..e2f98715
--- /dev/null
+++ b/pro/04/16.md
@@ -0,0 +1,11 @@
+# они не заснут, если не сделают зла
+
+Скорее всего в буквальном смысле они могли спать. Но автор использует преувеличение, чтобы показать их сильное стремление совершить злые дела. (См.: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# у них пропадёт сон
+
+Автор описывает состояние людей, которые не могут заснуть, как будто их сон является предметом, который можно потерять. Автор намеренно использует это преувеличение, хотя в буквальном смысле они, скорее всего, спят, чтобы показать их сильное стремление совершить злые дела. Альтернативный перевод: "они не смогут заснуть". (См.: [[rc://*/ta/man/translate/figs-hyperbole]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# если они не доведут кого-то до падения
+
+Автор пишет о причинении вреда одного человека другому, как будто это повреждение становится причиной падения человека. Альтернативный перевод: "пока они не навредят кому-нибудь". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/17.md b/pro/04/17.md
new file mode 100644
index 00000000..c4524fdc
--- /dev/null
+++ b/pro/04/17.md
@@ -0,0 +1,3 @@
+# они едят хлеб беззакония и пьют вино насилия
+
+Возможные варианты: 1) это метафора, при помощи которой автор говорит о постоянном беззаконии и насилии, которое совершают эти люди, и как будто они едят и пьют свои злые дела, как едят хлеб и выпивают вино. Альтернативный перевод: "беззаконие, как хлеб для них, который они едят, и насилие, как вино, которое они пьют".  2) эти люди получают свой хлеб и вино, совершая беззаконие и насилие. Альтернативный перевод: "они едят хлеб, который добывают через беззаконие, и пьют вино, которое получают через насилие". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/18.md b/pro/04/18.md
new file mode 100644
index 00000000..5e16754f
--- /dev/null
+++ b/pro/04/18.md
@@ -0,0 +1,15 @@
+# Путь праведных
+
+Автор говорит о делах и образе жизни праведных людей, как будто это "путь" или "дорога", по которой они идут. Альтернативный перевод: "образ жизни праведных людей". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Путь праведных как свет на рассвете, который становится всё ярче и ярче
+
+Автор сравнивает путь праведных людей с рассветом, подразумевая, что свет на рассвете освещает им путь, куда идти, и поэтому они в безопасности. Альтернативный перевод: "Праведные люди идут по своему пути, не опасаясь, потому что утренний солнечный свет освещает им и становится всё ярче". (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# свет на рассвете
+
+Здесь говорится о рассвете или восходе солнца.
+
+# до наступления полного дня
+
+Здесь говорится о той части дня, когда солнце светит ярче всего. Альтернативный перевод: "когда солнце будет светить ярко" или "до полного дневного света". (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/04/19.md b/pro/04/19.md
new file mode 100644
index 00000000..23902b67
--- /dev/null
+++ b/pro/04/19.md
@@ -0,0 +1,11 @@
+# А путь грешных
+
+Автор пишет о делах и образе жизни грешных людей, как будто это "путь" или "дорога", по которому они идут. Альтернативный перевод: "Образ жизни грешных". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# А путь грешных как тьма
+
+Автор сравнивает путь грешных с тьмой, подразумевая, что они всегда находятся в опасности из-за отсутствия света, который бы освещал им их путь. Альтернативный перевод: "Грешные люди опасно ходят по своему пути, потому что у них нет света, чтобы видеть, куда они идут". (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# они не знают, обо что споткнутся
+
+Автор пишет о прохождении трудностей, как о спотыкании о предмет, который лежит на пути. Альтернативный перевод: "они не знают, почему они переживают зло и несчастье". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/20.md b/pro/04/20.md
new file mode 100644
index 00000000..6769d892
--- /dev/null
+++ b/pro/04/20.md
@@ -0,0 +1,7 @@
+# Будь внимателен
+
+"слушай внимательно"
+
+# наклони твоё ухо к моим речам
+
+Здесь под словом "ухо" подразумевается сам человек, который слушает. Автор описывает умение внимательно слушать, как если бы человек наклонился вперёд таким образом, чтобы его ухо оказалось близко к говорящему. Слово "речам" можно перевести глаголом. Альтернативный перевод: "внимательно слушай то, что я тебе говорю". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]], и [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/04/21.md b/pro/04/21.md
new file mode 100644
index 00000000..2d5a0ece
--- /dev/null
+++ b/pro/04/21.md
@@ -0,0 +1,7 @@
+# Пусть они не отходят от твоих глаз
+
+Здесь автор говорит о постоянном размышлении, и описывает это размышление как предмет, который всегда находится на виду. Альтернативный перевод: "Не переставай думать о них". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# храни их внутри твоего сердца
+
+Автор просит всегда помнить о его словах, и говорит об этом так, как будто их можно хранить в сердце. Альтернативный перевод: "всегда помни о них". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/22.md b/pro/04/22.md
new file mode 100644
index 00000000..f4f1934d
--- /dev/null
+++ b/pro/04/22.md
@@ -0,0 +1,11 @@
+# они жизнь
+
+Автор подразумевает, что его слова сохраняют жизнь человека, но пишет об этом так, как будто они и есть жизнь. Альтернативный перевод: "мои слова дают жизнь" или "то, о чём я говорю, даёт жизнь". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# для того, кто нашёл их
+
+Под этим выражением автор подразумевает полное понимание его слов, и пишет об этом так, как будто человек ищет их и находит. Альтернативный перевод: "для того, кто понимает их и следует им". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# исцеление для всего тела
+
+Объяснение смысла этой фразы можно взять из предыдущей фразы. Альтернативный перевод: "мои слова исцеляют всё тело тех, кто находит их". (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/pro/04/23.md b/pro/04/23.md
new file mode 100644
index 00000000..5d724872
--- /dev/null
+++ b/pro/04/23.md
@@ -0,0 +1,7 @@
+# Больше всего хранимого храни своё сердце
+
+Здесь под словом "сердце" подразумевается разум и мысли человека. Альтернативный перевод: "Храни свой разум и защищай свои мысли". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# из него источники жизни
+
+Местоимение "него", относящееся к сердцу, является метонимом к разуму и мыслям. Автор говорит о жизни человека как об источнике, который берёт своё начало из сердца. Альтернативный перевод: "твои мысли становятся твоими словами и делами" или "твои мысли определяют направление твоей жизни". (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/24.md b/pro/04/24.md
new file mode 100644
index 00000000..848598b3
--- /dev/null
+++ b/pro/04/24.md
@@ -0,0 +1,3 @@
+# Откажись от лживых уст и удали от себя лукавство языка
+
+Эти две фразы означают одно и тоже, и имеют одно значение: "Не обманывай и не говори с лукавством". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/25.md b/pro/04/25.md
new file mode 100644
index 00000000..fc51ff22
--- /dev/null
+++ b/pro/04/25.md
@@ -0,0 +1,3 @@
+# Пусть твои глаза смотрят прямо, и пусть твои ресницы будут направлены прямо перед тобой
+
+Здесь под словом "глаза" подразумевается человек, который смотрит. Автор говорит о посвящении человека поступать правильно, и он говорит об этом так, как будто человек всегда должен смотреть вперёд и не отводить свой взгляд в другую сторону. Альтернативный перевод: "Всегда смотри прямо перед собой и устреми свой взгляд вперёд". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/26.md b/pro/04/26.md
new file mode 100644
index 00000000..dbb9f68a
--- /dev/null
+++ b/pro/04/26.md
@@ -0,0 +1,7 @@
+# Обдумывай путь для твоей ноги
+
+Здесь под словом "нога" подразумевается сам человек, который идёт по пути. Автор говорит о действиях человека так, как будто он идёт по дороге, и о серьёзном планировании этих действий, как бы о выравнивании этой дороги. Альтернативный перевод: "Сделай путь ровным, чтобы идти по нему" или "Хорошо подготовься к тому, что хочешь сделать". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# пусть все твои пути будут твёрдыми
+
+Автор говорит о действиях человека, как будто он идёт по дороге. И об успехе его действий, как будто это дорога безопасная и надёжная. Альтернативный перевод: "тогда всё, что ты делаешь, будет правильно". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/27.md b/pro/04/27.md
new file mode 100644
index 00000000..ff5e882e
--- /dev/null
+++ b/pro/04/27.md
@@ -0,0 +1,7 @@
+# Не уклоняйся ни направо, ни налево
+
+Направления "направо" и "налево" формируют меризм, означающий то, что человек не должен сходить с ровной дороги ни в одном направлении. Альтернативный перевод: "Иди вперёд прямо и не сворачива с ровной дороги". (См.: [[rc://*/ta/man/translate/figs-merism]])
+
+# удали твою ногу от зла
+
+Под словом "нога" подразумевается сам человек, который идёт. Автор говорит, чтобы человек не посвящал себя злу, и описывается это так, как будто человек уходит в другую сторону от зла. Альтернативный перевод: "отвернись от зла" или "держись далеко от зла". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/04/intro.md b/pro/04/intro.md
new file mode 100644
index 00000000..57df0fb4
--- /dev/null
+++ b/pro/04/intro.md
@@ -0,0 +1,21 @@
+# Притчи 4 Основные примечания
+
+## Структура и формат главы
+
+Четвёртая глава книги Притч продолжает серию притч, которые заканчиваются в девятой главе.
+
+## Особенные понятия в данной главе
+
+### Мой сын
+
+Временами, автор в притчах использует обращение “сын мой”. Но это не значит, что эти слова обращены только к мужскому полу. Это простая форма обращение, которую использует отец к сыну, чтобы дать совет.
+
+### Мудрость женского рода
+
+Вы могли заметить, что к мудрости обращаются в женском роде, используя местоимение женского рода. Это особенность взята из иврита. Вы можете использовать эту особенность при переводе, если она подходит правилам вашего языка, но если нет, то следуйте условиям вашего языка. (См.: [[rc://*/tw/dict/bible/kt/wise]])
+
+## Ссылки:
+
+  * **[Притчи 4:1 Notes](./01.md)**
+
+**[](../05/intro.md)**
diff --git a/pro/05/01.md b/pro/05/01.md
new file mode 100644
index 00000000..7d102a30
--- /dev/null
+++ b/pro/05/01.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Автор говорит так, как обычно отец учит своих детей.
+
+# наклони твоё ухо
+
+Здесь под словом "ухо" подразумевается сам человек, который слушает автора. Автор описывает умение внимательно слушать, как если бы человек наклонился вперёд таким образом, чтобы его ухо оказалось близко к говорящему. Обратите внимание, как вы перевели это выражение в [Притчи 4:20](../04/20.md). Альтернативный перевод: "слушай внимательно" (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/02.md b/pro/05/02.md
new file mode 100644
index 00000000..767037bf
--- /dev/null
+++ b/pro/05/02.md
@@ -0,0 +1,7 @@
+# рассудительность
+
+Рассудительность это умение быть осторожным, когда речь идёт о чьём-либо поведении или словах. Посмотрите, как вы перевели это слово в [Притчи 1:4](../01/04.md).
+
+# в твоих словах сохранилось знание
+
+Автор советует человеку быть осторожным и говорить только правду, и он говорит об этом, как о защите знания. Альтернативный перевод: "ты говорил только правду". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/03.md b/pro/05/03.md
new file mode 100644
index 00000000..6ed82232
--- /dev/null
+++ b/pro/05/03.md
@@ -0,0 +1,7 @@
+# Губы чужой жены, словно мёд
+
+Возможные значения 1) под словом "губы" подразумеваются слова неверной жены, и автор сравнивает привлекательность её слов с мёдом на губах. Альтернативный перевод: "у неверной жены слова сладкие, словно мёд". Или 2) автор говорит о соблазне поцеловать неверную жену, как будто на её губах мёд. Альтернативный перевод: "поцелуи неверной жены сладки, словно её губы намазаны мёдом". (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# мягче елея её речь
+
+Возможные значения 1) под словом "речь" подразумеваются слова неверной жены, и автор говорит об убедительности её слов, говоря что её речь мягче елея (оливкового масла). Альтернативный перевод: "её речь убедительна и мягче елея". Или 2) в других переводах в этом стихе стоит слово "губы", и возможно автор говорит о том, как приятно целует неверная жена, её губы нежнее и мягче елея. Альтернативный перевод: "её поцелуи нежнее елея". (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/04.md b/pro/05/04.md
new file mode 100644
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--- /dev/null
+++ b/pro/05/04.md
@@ -0,0 +1,11 @@
+# Но последствия от неё горькие, как полынь
+
+Автор говорит о разрушительных последствиях, которые появляются после отношений с неверной женой, как будто она горчит на вкус, как полынь. Альтернативный перевод: "Но в конце, она станет горькой, как полынь, и нанесёт тебе вред". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# полынь
+
+растение с горьким вкусом
+
+# острее меча
+
+Автор говорит о боли, которую может причинить неверная жена тому, кто находится в отношениях с ней, как будто она сама является острым оружием, которое может ранить человека. Альтернативный перевод: "она ранит человека, как острый меч". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/05.md b/pro/05/05.md
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index 00000000..41009035
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+++ b/pro/05/05.md
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+# Её ноги приводят к смерти
+
+Здесь фраза "её ноги" представляет неверную жену, когда она идёт. Автор пишет о её образе действий, как о хождении по дороге. Альтернативный перевод: "Она идёт по дороге, которая ведёт к смерти" или "Её образ жизни ведёт к смерти". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# её шаги ведут в преисподнюю
+
+Автор пишет о её образе действий, как о хождении по дороге. Альтернативный перевод: "она идёт прямо в преисподнюю" или "её образ жизни ведёт её прямо в преисподнюю". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/06.md b/pro/05/06.md
new file mode 100644
index 00000000..f2a2b134
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+++ b/pro/05/06.md
@@ -0,0 +1,3 @@
+# её пути непостоянны
+
+Возможные значения 1) "она бродит вокруг, как будто она потерялась" или 2) "она идёт по неправильной дороге".
diff --git a/pro/05/07.md b/pro/05/07.md
new file mode 100644
index 00000000..2f161227
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+++ b/pro/05/07.md
@@ -0,0 +1,15 @@
+# Итак
+
+Это слово указывает, что наставление отца переходит от предостережений о неверной жене к советам.
+
+# слушай меня и не отступай от моих слов
+
+Эти две фразы выражают одну и ту же мысль о важности, чтобы слушающий обратил внимание на слова. (См.: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# не отступай от моих слов
+
+Автор говорит о прекращении действия, как если бы человек физически отвернулся от него. Альтернативный перевод: "не переставай слушать". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# моих слов
+
+"то, что я говорю" (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/05/08.md b/pro/05/08.md
new file mode 100644
index 00000000..681f4e6c
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+++ b/pro/05/08.md
@@ -0,0 +1,7 @@
+# Держи свой путь от неё на расстоянии
+
+Здесь под словом "путь" подразумеваются каждодневная жизнь и обстоятельства человека. Альтернативный перевод: "Держись от неё подальше" или "Держись от неё на расстоянии". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# близко не подходи к дверям её дома
+
+Здесь под выражением "к дверям её дома" подразумевается и весь дом. Возможно более правильным словом будет "идти или проходить", чем "подходить", так как слово "подходить" может означать, что говорящий уже стоит у дверей её дома. Альтернативный перевод: "не проходи рядом с её домом" или "даже не проходи мимо её дома". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-go]])
diff --git a/pro/05/09.md b/pro/05/09.md
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index 00000000..1365e46d
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+++ b/pro/05/09.md
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+# чтобы ты не отдал другим своё величие
+
+Возможные смысловые значения слова "величие" 1) здесь говорится о репутации человека. Альтернативный перевод: "чтобы ты не потерял свою хорошую репутацию у людей". Или 2) здесь говорится о богатстве и собственности человека. Альтернативный перевод: "чтобы тебе не отдать своё богатство другим людям". Или 3) здесь говорится о силе и предполагаются главные годы жизни человека. Альтернативный перевод: "чтобы тебе не отдать лучшие годы своей жизни другим людям".
+
+# свои годы мучителю
+
+Автор говорит о преждевременной смерти человека, возможно от насильственной смерти, и он сравнивает это как будто годы жизни человека это предметы, которые он отдаёт другому человеку. Здесь можно использовать глагол из предыдущей фразы. Альтернативный перевод: "отдать годы своей жизни жестокому человеку" или "дать возможность жестокому человеку убить себя молодым". (См.: [[rc://*/ta/man/translate/figs-ellipsis]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# мучителю
+
+Возможно здесь говорится о муже неверной жены, который может жестоко поступить с человеком, который спит с его женой.
diff --git a/pro/05/10.md b/pro/05/10.md
new file mode 100644
index 00000000..db1d9104
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+++ b/pro/05/10.md
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+# твоей силой не насыщались чужие
+
+Автор говорит о том, что люди могут забрать и наслаждаться богатством другого человека, и он описывает это как насыщением чужой силой и богатством. Альтернативный перевод: "чужие не забрали твоё богатство". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# твои труды не достались чужому дому
+
+Здесь под словом "дом" подразумевается другая семья. Альтернативный перевод: "вещи, которые ты получил, не достались другим семьям". (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/05/11.md b/pro/05/11.md
new file mode 100644
index 00000000..34c869d9
--- /dev/null
+++ b/pro/05/11.md
@@ -0,0 +1,7 @@
+# твоё тело и твои мышцы будут истощены
+
+Слова "тело" и "мышцы" в своей основе говорят об одном и том же, и здесь подразумевается весь человек. Альтернативный перевод: "твоё тело будет истощено" или "ты будешь истощён". (См.: [[rc://*/ta/man/translate/figs-doublet]])
+
+# истощены
+
+"физически утомлены" или "станут слабыми и больными"
diff --git a/pro/05/12.md b/pro/05/12.md
new file mode 100644
index 00000000..d6fbcd18
--- /dev/null
+++ b/pro/05/12.md
@@ -0,0 +1,11 @@
+# я ненавидел наставление ... моё сердце пренебрегало обличением
+
+Эти две фразы выражают одну и ту же мысль, и они подчёркивают насколько сильно человек не любил то, чему его учил учитель. (См.: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Почему я ненавидел наставление
+
+Слово "наставление" можно перевести глаголом. Альтернативный перевод: "Я так ненавидел, когда меня наставляли". (См.: [[rc://*/ta/man/translate/figs-exclamations]] и [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# моё сердце пренебрегало обличением
+
+Здесь под словом "сердце" подразумевается сам человек и его эмоции. Слово "обличение" можно перевести глаголом. Альтернативный вопрос: "Я презирал людей, когда они обиличали меня". (См.: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/05/13.md b/pro/05/13.md
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+++ b/pro/05/13.md
@@ -0,0 +1,3 @@
+## Общая информация
+
+Комментарии отсутствуют.
diff --git a/pro/05/14.md b/pro/05/14.md
new file mode 100644
index 00000000..3111a36c
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+++ b/pro/05/14.md
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+# среди собрания и общества
+
+"Собрание" и "общество" близки по значению и относятся к обществу человека, которое собралось вместе с целью, 1) чтобы прославить Бога, или 2) чтобы судить человека за его преступление. (См.: [[rc://*/ta/man/translate/figs-parallelism]])
diff --git a/pro/05/15.md b/pro/05/15.md
new file mode 100644
index 00000000..fd50e2b1
--- /dev/null
+++ b/pro/05/15.md
@@ -0,0 +1,7 @@
+# воду из своего водоёма ... текущую из своего колодца
+
+В основном, эти две фразы имеют одно и то же значение. Автор пишет о мужчине, которые имеет сексуальные отношения только со своей женой, сравнивает его с человеком, который пьёт воду только из своего водоёма или колодца. (См.: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# воду ... текущую
+
+Альтернативный перевод: "свежую воду". (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/16.md b/pro/05/16.md
new file mode 100644
index 00000000..79cc6491
--- /dev/null
+++ b/pro/05/16.md
@@ -0,0 +1,7 @@
+# Пусть не разливаются твои источники по улице, потоки вод по площадям.
+
+Здесь слова «источники» и «потоки вод», вероятно, являются эвфемизмами для мужского семени. Возможные значения этих метафорических фраз: 1) спать с женщиной, не являющейся женой, это как позволять течь воде по улицам, или 2) иметь детей от женщины, не являющейся женой, это как позволять течь воде по улицам. (See: [[rc://*/ta/man/translate/figs-euphemism]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# по площадям
+
+Открытые площадки в городе, где пересекаются две или более улицы. Общественное место для людей, чтобы встречаться и разговаривать.
diff --git a/pro/05/17.md b/pro/05/17.md
new file mode 100644
index 00000000..8b6b57cd
--- /dev/null
+++ b/pro/05/17.md
@@ -0,0 +1,7 @@
+# Пусть они
+
+Слово «они» относится к «источникам» и «потокам воды» и тому, что они обозначают.
+
+# а не чужим, которые рядом с тобой
+
+"не делись ими с незнакомыми"
diff --git a/pro/05/18.md b/pro/05/18.md
new file mode 100644
index 00000000..e6623683
--- /dev/null
+++ b/pro/05/18.md
@@ -0,0 +1,7 @@
+# Пусть будет благословен твой источник
+
+Автор говорит о жене сына, как будто она была источником. Здесь слово «благословен» относится к чувству радости, которое испытывает мужчина к своей жене. Альтернативный перевод: «Пусть ты всегда будешь радовать свою жену» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# женой своей юности
+
+Возможные значения: 1) «жена, на которой ты женился в молодости» или 2) «твоя молодая жена».
diff --git a/pro/05/19.md b/pro/05/19.md
new file mode 100644
index 00000000..32494cd5
--- /dev/null
+++ b/pro/05/19.md
@@ -0,0 +1,15 @@
+# очаровательной ланью, прекрасной серной
+
+Автор говорит о жене сына, как если бы она была «очаровательной ланью и прекрасной серной». Здесь «серна» и «лань» означают самку оленя. Они были символами красоты как по внешности, так и по движениям. Альтернативный перевод: «она прекрасна и грациозна как серна или лань» или «она прекрасна и грациозна как серна» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# пусть её груди утоляют твою жажду
+
+Возможные значения: 1) грудь жены возбуждает сексуальное желание мужа и, возможно, представляет все тело жены. Альтернативный перевод: «Пусть ее грудь удовлетворит ваши желания» или «Пусть ее тело удовлетворит ваши желания», или 2) это метафора, в которой писатель говорит о том, что грудь жены удовлетворяет так же желания мужа, как утоляют жажду голодного ребенка.  Альтернативный перевод: «Пусть ее грудь наполняет вас радостью» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# наслаждайся её любовью постоянно
+
+Альтернативный перевод: «пусть ее любовь приносит тебе наслаждение» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# её любовью
+
+Возможные значения: 1) "вашей любовью к ней" или 2) "ее любовью к вам".
diff --git a/pro/05/20.md b/pro/05/20.md
new file mode 100644
index 00000000..52091bb6
--- /dev/null
+++ b/pro/05/20.md
@@ -0,0 +1,11 @@
+# Сын мой, зачем тебе увлекаться чужой и обнимать её груди?
+
+Автор задает эти риторические вопросы, чтобы подчеркнуть, что его сын не должен делать эти вещи. Альтернативный перевод: «Сын мой, не поддавайся измене! Не обнимай грудь чужой женщины!» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# обнимать её груди
+
+Здесь слово «грудь» представляет безнравственную женщину и ее сексуальную привлекательность. Альтернативный перевод: «почему вы должны обнимать аморальную женщину» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# чужой
+
+«женщина, которая не является вашей женой»
diff --git a/pro/05/21.md b/pro/05/21.md
new file mode 100644
index 00000000..d5f5d46b
--- /dev/null
+++ b/pro/05/21.md
@@ -0,0 +1,7 @@
+# перед глазами ... измеряет все его пути
+
+Эти две фразы означают одно и то же и подчеркивают, что Бог знает все, что делают люди. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# все его пути
+
+Автор говорит о действиях или образе жизни человека, как если бы это был путь, по которому он идет. Альтернативный перевод: «куда бы он ни шел» или «все, что он делает» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/22.md b/pro/05/22.md
new file mode 100644
index 00000000..2c5728c9
--- /dev/null
+++ b/pro/05/22.md
@@ -0,0 +1,7 @@
+# Грешника ловят его собственные грехи
+
+Автор говорит о том, что грешник не может избежать последствий своих беззаконий, как если бы эти беззакония были людьми, которые захватили его. Это можно указать в активной форме. Альтернативный перевод: «Собственные беззакония грешника схватят его» или «Злой человек не сможет избежать последствий своих беззаконий» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# оковы его греха удерживают его
+
+Автор говорит о том, что грешник не может избежать последствий своего греха, как если бы этот грех был ловушкой, в которую этот человек пойман. Альтернативный перевод: «из-за своего греха он будет как животное, пойманное в ловушку» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/05/23.md b/pro/05/23.md
new file mode 100644
index 00000000..a32e39c8
--- /dev/null
+++ b/pro/05/23.md
@@ -0,0 +1,7 @@
+# Он теряется от множества своих глупостей
+
+Это можно указать в активной форме. Альтернативный перевод: «его большая глупость вводит его в заблуждение» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# от множества своих глупостей
+
+"потому что он очень глупый"
diff --git a/pro/05/intro.md b/pro/05/intro.md
new file mode 100644
index 00000000..c58e6d18
--- /dev/null
+++ b/pro/05/intro.md
@@ -0,0 +1,21 @@
+# Притчи 5 Основные примечания
+
+## Структура и формат главы
+
+Пятая глава книги Притч продолжает серию притч, которые заканчиваются в девятой главе.
+
+## Особенные понятия в данной главе
+
+### Мой сын
+
+Временами, автор в притчах использует обращение “сын мой”. Но это не значит, что эти слова обращены только к мужскому полу. Это простая форма обращение, которую использует отец к сыну, чтобы дать совет.
+
+### Неверная жена
+
+Эта глава непростая, потому что в ней говорится о неверной жене и даётся предостережение молодому человеку о том, чтобы он избегал её. Неверная жена это женщина, которая совершает супружескую измену. (См.: [[rc://*/tw/dict/bible/kt/adultery]])
+
+## Ссылки:
+
+  * **[Притчи 5:1 Notes](./01.md)**
+
+**[](../06/intro.md)**
diff --git a/pro/06/01.md b/pro/06/01.md
new file mode 100644
index 00000000..1a348df4
--- /dev/null
+++ b/pro/06/01.md
@@ -0,0 +1,7 @@
+# поручился за твоего ближнего
+
+Возможные значения: 1) ваш ближний может прийти к вам, чтобы попросить кредит, или 2) ваш ближний хочет взять кредит у кого-то другого, но вы обещаете вернуть кредитору, если ваш ближний не сможет.3) Вы ручаетесь за репутацию ближнего перед другим человеком.
+
+# ближний
+
+Это же слово на иврите может также означать «друг».
diff --git a/pro/06/02.md b/pro/06/02.md
new file mode 100644
index 00000000..d77d12c9
--- /dev/null
+++ b/pro/06/02.md
@@ -0,0 +1,7 @@
+# ты попал в ловушку своих
+
+. Альтернативный перевод: «вы сделали ловушку, в которую вы сами попали» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# своими словами
+
+"что ты сказал" или "что ты обещал сделать"
diff --git a/pro/06/03.md b/pro/06/03.md
new file mode 100644
index 00000000..0f2ae1ee
--- /dev/null
+++ b/pro/06/03.md
@@ -0,0 +1,11 @@
+# избавь себя
+
+«защити себя» или «помоги себе выйти из этих проблем»
+
+# ты попался в руки твоего ближнего
+
+Это фигура речи, использующая термин «рука» для обозначения «вреда». Альтернативный перевод: «ваш ближний может причинить вам вред, если захочет» или «ваш ближний имеет власть над вами» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# ближний
+
+"друг"
diff --git a/pro/06/04.md b/pro/06/04.md
new file mode 100644
index 00000000..e3b34a8d
--- /dev/null
+++ b/pro/06/04.md
@@ -0,0 +1,7 @@
+# не давай сна своим глазам и не смыкай свои веки
+
+«не давай сна своим глазам и не смыкай свои веки». Эти две фразы означают одно и то же . Это также заявлено отрицательно для еще большего акцента. Альтернативный перевод: «Бодрствуй и делай, что можешь» (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-litotes]])
+
+# своим глазам ... свои веки
+
+Это фигура речи, использующая части вашего лица для обозначения всего вашего тела. Альтернативный перевод: "себя ... себя" (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/06/05.md b/pro/06/05.md
new file mode 100644
index 00000000..24c1366f
--- /dev/null
+++ b/pro/06/05.md
@@ -0,0 +1,15 @@
+# спасайся, как газель из рук
+
+«Избавься от своего ближнего, как газель, которая бежит от охотника»
+
+# газель
+
+Это  быстрое животное, которое ест траву и люди часто охотятся на него.
+
+# из рук
+
+Рука относится к охотнику. Альтернативный перевод: « от охотника» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# как птица из рук птицелова
+
+"и улететь, как птица, которая улетает от птицелова"
diff --git a/pro/06/06.md b/pro/06/06.md
new file mode 100644
index 00000000..6110f59c
--- /dev/null
+++ b/pro/06/06.md
@@ -0,0 +1,11 @@
+# посмотри на
+
+"Учись ... думай" или "внимательно наблюдай ... размышляй"
+
+# муравей
+
+Муравей - это маленькое насекомое, которое живет в муравейнике. Они обычно живут большими группами и могут поднимать вещи, которые намного больше, чем они сами.
+
+# посмотри на его дела
+
+Это фигура речи, для обозначения поведения муравья. Альтернативный перевод: «посмотрим, как ведет себя муравей» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/06/07.md b/pro/06/07.md
new file mode 100644
index 00000000..eebe184e
--- /dev/null
+++ b/pro/06/07.md
@@ -0,0 +1,3 @@
+# ни начальника, ни надзирателя, ни правителя
+
+Эти три слова означают в основном одно и то же и используются, чтобы подчеркнуть, что никто не имеет формальной власти над отдельным муравьем. (See: [[rc://*/ta/man/translate/figs-doublet]])
diff --git a/pro/06/08.md b/pro/06/08.md
new file mode 100644
index 00000000..7db02c9c
--- /dev/null
+++ b/pro/06/08.md
@@ -0,0 +1,7 @@
+# заготавливает летом себе пищу ... во время урожая делает себе запасы
+
+Эти две фразы означают в основном одно и то же и повторяются, чтобы показать, насколько муравей ответственен. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# летом
+
+Лето - это время года, когда некоторые деревья приносят свои плоды.
diff --git a/pro/06/09.md b/pro/06/09.md
new file mode 100644
index 00000000..f2351006
--- /dev/null
+++ b/pro/06/09.md
@@ -0,0 +1,3 @@
+# сколько ещё ты будешь спать? Когда ты проснёшься и встанешь?
+
+здесь используются эти вопросы, чтобы ругать ленивого за то, что он слишком много спит. Альтернативный перевод: «Проснись, ленивый человек! Встань с постели!» (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/pro/06/10.md b/pro/06/10.md
new file mode 100644
index 00000000..7edbe11c
--- /dev/null
+++ b/pro/06/10.md
@@ -0,0 +1,7 @@
+# Немного поспишь ... сложа руки
+
+Так говорят ленивым людям.
+
+# сложа руки
+
+Люди часто складывают руки во время отдыха, чтобы чувствовать себя более комфортно. Альтернативный перевод: «Я просто удобно скрещу руки и немного отдохну» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/06/11.md b/pro/06/11.md
new file mode 100644
index 00000000..dfa38a84
--- /dev/null
+++ b/pro/06/11.md
@@ -0,0 +1,11 @@
+# и придёт ... твоя бедность
+
+Это можно сформулировать как новое предложение, чтобы прояснить, что это результат лени. Альтернативный перевод: «Если вы будете продолжать лениться, ваша бедность придет» или «Пока вы спите, бедность придет» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# придёт, как бродяга, твоя бедность
+
+Способ, которым ленивый человек становится бедным, похож на  внезапный приход вора. Альтернативный перевод: «вы вдруг станете бедными, как если бы пришел грабитель и украл все, что у вас есть» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# твоя нужда, как разбойник
+
+То как ленивый человек  становиться бедным сравнивается как грабитель приходит и ворует вещи.  Это можно сформулировать как законченное предложение. Альтернативный перевод: «и ваши нужды придут к вам, как  грабитель» или «и вы станете нуждающимся, как если бы разбойник забрал все ваши вещи» (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/pro/06/12.md b/pro/06/12.md
new file mode 100644
index 00000000..6af2dd50
--- /dev/null
+++ b/pro/06/12.md
@@ -0,0 +1,7 @@
+# Негодный и грешный человек
+
+Эти два слова имеют одинаковое значение и подчеркивают, насколько плох этот человек. Альтернативный перевод: «Человек развращенный  - злой человек» (See: [[rc://*/ta/man/translate/figs-doublet]])
+
+# ходит с лживыми устами
+
+Альтернативный перевод: «постоянно врет» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/06/13.md b/pro/06/13.md
new file mode 100644
index 00000000..75d8ebb0
--- /dev/null
+++ b/pro/06/13.md
@@ -0,0 +1,7 @@
+# подмигивает своими глазами, даёт знаки своими ногами и пальцами
+
+Все эти три фразы описывают способ, которым злые люди тайно общаются, чтобы обмануть других людей.
+
+# подмигивает своими глазами
+
+Если кто-то подмигивает, он очень коротко закрывает один глаз в качестве секретного сигнала другому человеку. Это может быть признаком доверия, одобрения или чего-то еще.
diff --git a/pro/06/14.md b/pro/06/14.md
new file mode 100644
index 00000000..cf177ff9
--- /dev/null
+++ b/pro/06/14.md
@@ -0,0 +1,7 @@
+# он ... замышляет зло
+
+«Он планирует зло» или «Он готовится совершать злые дела»
+
+# он ... сеет раздоры
+
+«он всегда приносит раздоры» или «он постоянно ищет конфликт и обостряет его»
diff --git a/pro/06/15.md b/pro/06/15.md
new file mode 100644
index 00000000..7e29445a
--- /dev/null
+++ b/pro/06/15.md
@@ -0,0 +1,15 @@
+# За это
+
+"По этой причине"
+
+# придёт его гибель
+
+Это подразумевает, что бедствие преследует его, и что оно скоро поймает его. Альтернативный перевод: «его бедствие настигнет его» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# его гибель
+
+Это относится к гибели, которая случится с ним, но также к гибели, которую он сам вызвал.
+
+# внезапно ... вдруг
+
+Оба слова означают одно и то же, и одно или оба из них могут быть заменены на «во мгновение» или «очень быстро».
diff --git a/pro/06/16.md b/pro/06/16.md
new file mode 100644
index 00000000..8088f313
--- /dev/null
+++ b/pro/06/16.md
@@ -0,0 +1,7 @@
+# шесть вещей, которые ненавидит Господь, даже семь
+
+Весь этот стих представляет собой параллелизм, который подчеркивает, что Бог ненавидит несколько вещей, а не только одну. Альтернативный перевод: «шесть вещей, которые ненавидит Господь; семь вещей, которые» (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# которые мерзость для Него
+
+«Это заставляет Его чувствовать отвращение»
diff --git a/pro/06/17.md b/pro/06/17.md
new file mode 100644
index 00000000..981f640b
--- /dev/null
+++ b/pro/06/17.md
@@ -0,0 +1,11 @@
+# Связующее заявление:
+
+Это список того, что ненавидит Господь, который был представлен в [Притчи 6:16](./16.md).
+
+# глаза ... язык ... руки
+
+Все эти части тела относятся к целому человеку. Вы можете перевести каждое из них слова «люди»  (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# проливающие ... кровь
+
+"убить" или "убийство"
diff --git a/pro/06/18.md b/pro/06/18.md
new file mode 100644
index 00000000..db155d35
--- /dev/null
+++ b/pro/06/18.md
@@ -0,0 +1,7 @@
+# сердце ... ноги
+
+Все эти части тела относятся к целому человеку. Вы можете перевести каждое из них слова «люди» . (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# злые замыслы
+
+"злые планы"
diff --git a/pro/06/19.md b/pro/06/19.md
new file mode 100644
index 00000000..5adf174f
--- /dev/null
+++ b/pro/06/19.md
@@ -0,0 +1,11 @@
+# наговаривает ложь
+
+Альтернативный перевод: «постоянно лжет» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# раздор
+
+Посмотрите, как вы это перевели в П[ритчи 6:14](../06/14.md).
+
+# который ... сеет раздор
+
+Эта фигура речи использует «сеет» для обозначения причин или разногласий. Альтернативный перевод: «человек, который приносит раздор» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/06/20.md b/pro/06/20.md
new file mode 100644
index 00000000..5eb5e909
--- /dev/null
+++ b/pro/06/20.md
@@ -0,0 +1,7 @@
+# Храни заповеди твоего отца и не отвергай наставления твоей матери
+
+Эти две фразы с одной стороны означают одно и то же. С другой стороны, повторяющийся акцент на «отце» и «матери» явно включает женщин во весь процесс преподавания и обучения. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# не отвергай наставления твоей матери
+
+Эта фигура речи использует отрицательное «не отвергай» для обозначения положительного «слушайся». Альтернативный перевод: «Будь послушен учению своей матери» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/06/21.md b/pro/06/21.md
new file mode 100644
index 00000000..add8ad1f
--- /dev/null
+++ b/pro/06/21.md
@@ -0,0 +1,7 @@
+# повяжи их на своём сердце, обвяжи ими свою шею
+
+Эти две фразы означают в основном одно и то же. Они описывают команды и инструкции, как если бы они были записаны так, чтобы вы могли поместить их внутрь себя или на свое тело, чтобы напоминать себе. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# повяжи их на своём сердце
+
+«люби их» или «думай о них»
diff --git a/pro/06/22.md b/pro/06/22.md
new file mode 100644
index 00000000..9ebdb049
--- /dev/null
+++ b/pro/06/22.md
@@ -0,0 +1,7 @@
+# Когда ты пойдёшь ... когда ляжешь спать ... когда проснёшься
+
+Эти три фразы используются вместе, чтобы подчеркнуть, что уроки все время ценны. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# они будут направлять тебя ... будут охранять тебя ... будут говорить с тобой
+
+Повторение этих фраз должно показать, что уроки полезны для самых разных ситуаций и в любое время. Это также говорит об этих уроках, как будто они были людьми. (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/06/23.md b/pro/06/23.md
new file mode 100644
index 00000000..437b09da
--- /dev/null
+++ b/pro/06/23.md
@@ -0,0 +1,11 @@
+# заповедь ... наставление ... назидательные наставление
+
+Эти три фразы означают в основном одно и то же, и вместе они показывают различные типы уроков, которые преподают отец и мать. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# светильник ... свет ... путь к жизни
+
+Все три из них означают в основном одно и то же и повторяются, чтобы подчеркнуть тот факт, что уроки делают жизнь лучше и легче. Альтернативный перевод: «так же полезно, как лампа ... так же полезно, как свет в темноте ... так необходимо, чтобы следовать как образу жизни» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-parallelism]])
+
+# путь к жизни
+
+«путь, ведущий к жизни» или «образ жизни, который одобряет Бог»
diff --git a/pro/06/24.md b/pro/06/24.md
new file mode 100644
index 00000000..ca548678
--- /dev/null
+++ b/pro/06/24.md
@@ -0,0 +1,11 @@
+# Они уберегут тебя от
+
+Здесь слово «оно» относится к урокам, которые преподают отец и мать в [Притчи 6:20](../06/20.md). Альтернативный перевод: «Они тебя спасут» или «Они тебя защитят» (See: [[rc://*/ta/man/translate/figs-123person]])
+
+# развращённой женщины
+
+Посмотрите, как вы перевели это слово в [Притчи 5:3](../05/03.md).
+
+# развращенной
+
+"моральное зло"
diff --git a/pro/06/25.md b/pro/06/25.md
new file mode 100644
index 00000000..5151db1e
--- /dev/null
+++ b/pro/06/25.md
@@ -0,0 +1,19 @@
+# не увлечёт тебя своими ресницами
+
+Автор говорит о ресницах женщины, как будто они были ловушкой, в которую может попасть молодой человек. Это - синекдоха для ее красоты и метоним того, как женщина смотрит на молодого человека, чтобы заставить его хотеть ее. Альтернативный перевод: «не позволяй ей получить контроль над тобой, будучи красивой и по тому, как она на тебя смотрит» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# в своём сердце
+
+Здесь «сердце» представляет разум. Альтернативный перевод: «в ваших мыслях» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# её красоты
+
+"Что в ней прекрасного?" Это также может быть метонимом для женщины. Альтернативный перевод: «ее» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# увлечёт тебя
+
+"получит контроль над тобой"
+
+# своими ресницами
+
+«Ресницы» означают красивые черты в ее теле, которые она использует, чтобы привлечь внимание мужчины. Альтернативный перевод: "ее красивые глаза" (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/06/26.md b/pro/06/26.md
new file mode 100644
index 00000000..a8880142
--- /dev/null
+++ b/pro/06/26.md
@@ -0,0 +1,7 @@
+# до куска хлеба
+
+Это говорит о материальных затратах, а не о духовных или моральных затратах. Альтернативный перевод: "станешь бедным"
+
+# охотится за дорогой душой
+
+Возможные значения: 1) жена другого мужчины разрушит вашу жизнь, потому что она всегда хочет большего, или 2) муж другой женщины выследит вас и убьет вас.
diff --git a/pro/06/27.md b/pro/06/27.md
new file mode 100644
index 00000000..ff344122
--- /dev/null
+++ b/pro/06/27.md
@@ -0,0 +1,7 @@
+# Разве может кто взять огонь под одежду, чтобы не прожечь её?
+
+Это действие будет очень опасным и может причинить вред. Подразумеваемый ответ на вопрос «нет». Альтернативный перевод: «Каждый, кто несет огонь в груди, сожжет свою одежду» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# одежду
+
+Его одежда олицетворяет самого человека. (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/06/28.md b/pro/06/28.md
new file mode 100644
index 00000000..335eaf40
--- /dev/null
+++ b/pro/06/28.md
@@ -0,0 +1,7 @@
+# Разве может кто ходить по горящим углям, чтобы не обжечь свои ноги?
+
+Ходьба на горячих углях обожжет ноги человека, поэтому подразумеваемый ответ - «нет». Альтернативный перевод: «У каждого, кто ходит на горячих углях, будут обожженные ноги». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# ходить по горящим углям
+
+В данном случаи Это означает совершение прелюбодеяния. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/06/29.md b/pro/06/29.md
new file mode 100644
index 00000000..fa16c1d9
--- /dev/null
+++ b/pro/06/29.md
@@ -0,0 +1,3 @@
+# кто входит к жене своего ближнего
+
+Это эвфемизм. Альтернативный перевод: «мужчина, имеющий сексуальные отношения с женой ближнего» (See: [[rc://*/ta/man/translate/figs-euphemism]])
diff --git a/pro/06/30.md b/pro/06/30.md
new file mode 100644
index 00000000..1b9ce586
--- /dev/null
+++ b/pro/06/30.md
@@ -0,0 +1,3 @@
+# Не презирают вора
+
+«не судят строго»
diff --git a/pro/06/31.md b/pro/06/31.md
new file mode 100644
index 00000000..f2c942fe
--- /dev/null
+++ b/pro/06/31.md
@@ -0,0 +1,7 @@
+# когда его поймают
+
+Альтернативный перевод: «если кто-то его поймает» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# имущество своего дома
+
+Эта фигура речи говорит, что все имущество  в его доме - это все, чем он владеет. Альтернативный перевод: «отдаст все чем он владеет» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/06/32.md b/pro/06/32.md
new file mode 100644
index 00000000..6807117a
--- /dev/null
+++ b/pro/06/32.md
@@ -0,0 +1,3 @@
+# А кто
+
+«Человек» или «Личность»
diff --git a/pro/06/33.md b/pro/06/33.md
new file mode 100644
index 00000000..7c79d7c2
--- /dev/null
+++ b/pro/06/33.md
@@ -0,0 +1,11 @@
+# тот получит
+
+«соответствующее наказание за то, что он сделал»
+
+# его позор
+
+Альтернативный перевод: «память о его постыдном поступке» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# не загладится
+
+Эта фигура речи использует отрицательное «не загладится», чтобы ссылаться на то, останется навсегда. Альтернативный перевод: «всегда останется» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/06/34.md b/pro/06/34.md
new file mode 100644
index 00000000..897cb0a4
--- /dev/null
+++ b/pro/06/34.md
@@ -0,0 +1,15 @@
+# ярость
+
+сильная злость
+
+# он не пощадит
+
+«Он» - это ближний, жена которого совершила супружескую измену с другим мужчиной. Альтернативный перевод:«он причинит вам боль настолько, насколько сможет» (See: [[rc://*/ta/man/translate/figs-litotes]])
+
+# в день мести
+
+«в момент его мести» или «когда наступит время, когда он сможет отомстить»
+
+# мести
+
+Если человек мстит, это должно причинить боль его обидчику.
diff --git a/pro/06/35.md b/pro/06/35.md
new file mode 100644
index 00000000..7ad02701
--- /dev/null
+++ b/pro/06/35.md
@@ -0,0 +1,7 @@
+# выкупа
+
+оплата тем, кто сделал не так человеку, которому он сделал неправильно
+
+# никакого выкупа и не согласится
+
+Это можно указать в активной форме. Альтернативный перевод: «Ты не можешь заплатить ему достаточно денег, чтобы он согласился» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/06/intro.md b/pro/06/intro.md
new file mode 100644
index 00000000..99b64066
--- /dev/null
+++ b/pro/06/intro.md
@@ -0,0 +1,37 @@
+# Притчи 6 Основные примечания
+
+## Структура и формат
+
+Шестая глава книги Притч продолжает серию притч, которые заканчиваются в девятой главе.
+
+## Особенные понятия в данной главе
+
+### Мой сын
+
+Временами, автор в притчи использует обращение “сын мой”. Но это не значит, что эти слова обращены только к мужскому полу. Это простая форма обращение, которую использует отец к сыну, чтобы дать совет.
+
+### Неверная жена
+
+Последняя часть этой главы возвращается к теме о неверной жены и даётся предостережение молодому человеку о том, чтобы он избегал её. Неверная жена это женщина, которая совершает супружескую измену. (See: [[rc://*/tw/dict/bible/kt/adultery]])
+
+### Числа
+
+Временами автор упоминает список из шести или семи вещей, которые ненавидит Господь. Эти цифры используются для привлечения внимания. Не важно, есть ли в списке шесть или семь вещей.
+
+## Важные фигуры речи в этой главе
+
+### Риторические вопросы
+
+Автор использует риторические вопросы, чтобы привлечь внимание читателя к важным моментам. (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+## Другие возможные трудности перевода в этой главе
+
+### Животные, используемые в качестве образов
+
+Газель и муравей обладают определенными характеристиками, которые автор использует для объяснения мудрости. Если ваш язык не распознает эти характеристики у этих животных, вы можете добавить сноску, чтобы объяснить или, возможно, заменить другое животное из вашей культуры, которое поможет объяснить ту же концепцию. (See: [[rc://*/tw/dict/bible/kt/wise]])
+
+## Links:
+
+  * **[Притчи 6:1 Notes](./01.md)**
+
+**[](../07/intro.md)**
diff --git a/pro/07/01.md b/pro/07/01.md
new file mode 100644
index 00000000..e878a9eb
--- /dev/null
+++ b/pro/07/01.md
@@ -0,0 +1,7 @@
+# Храни мои слова
+
+Здесь сохранение означает подчинение. Альтернативный перевод: «повинуйся моим словам» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# береги в себе мои заповеди
+
+Здесь говорится о Божьих заповедях, как будто они были объектами, которые кто-то мог сохранить. Альтернативный перевод: «запомни мои заповеди» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/07/02.md b/pro/07/02.md
new file mode 100644
index 00000000..acc74f94
--- /dev/null
+++ b/pro/07/02.md
@@ -0,0 +1,7 @@
+# храни моё учение
+
+Здесь сохранение означает подчинение. Альтернативный перевод: «подчиняйся моим инструкциям» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# как зрачки твоих глаз
+
+Обычно люди инстинктивно защищают зрачки, когда что-то попадает на лицо. Здесь «зрачок» представляет собой то, что человек ценит и защищает больше всего. Альтернативный перевод: «как ваше самое ценное имущество» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/07/03.md b/pro/07/03.md
new file mode 100644
index 00000000..d864bfec
--- /dev/null
+++ b/pro/07/03.md
@@ -0,0 +1,7 @@
+# Повяжи их на свои пальцы
+
+Возможно автор хотел, чтобы его сын всегда помнил Божьи заповеди, как если бы он всегда носил кольцо. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# напиши их на скрижали своего сердца
+
+Здесь сердце представляет разум человека, и то, что хорошо помнят, как если бы человек писал это на камне. Посмотрите, как вы это перевели в [Притчи 3:3](../03/03.md). Альтернативный перевод: «Запомни мои заповеди так, как будто ты пишешь их на камне» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/07/04.md b/pro/07/04.md
new file mode 100644
index 00000000..d1bbed6e
--- /dev/null
+++ b/pro/07/04.md
@@ -0,0 +1,11 @@
+# Скажи мудрости: «Ты — моя сестра!»
+
+Здесь говорится о мудрости, как о человеке. Альтернативный перевод: «Цени мудрость, как если бы ты любил свою сестру» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# назови разум своим родственником
+
+Здесь о качестве разума говорится как о родственниках. Альтернативный перевод: «относитесь к разуму так же, как к своему родственнику» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# родственник
+
+«член семьи»
diff --git a/pro/07/05.md b/pro/07/05.md
new file mode 100644
index 00000000..ff40bcb5
--- /dev/null
+++ b/pro/07/05.md
@@ -0,0 +1,11 @@
+# жены другого
+
+Это относится к любой женщине, которая не является его собственной женой. Альтернативный перевод: «женщина, с которой ты не должен иметь ничего общего»
+
+# чужой
+
+Это относится к любой другой женщине, кроме его жены.
+
+# умягчает свои слова
+
+Слова, предназначенные для обмана. Альтернативный перевод: «кто говорит приятные слова, но хочет тебя обмануть»
diff --git a/pro/07/06.md b/pro/07/06.md
new file mode 100644
index 00000000..8d515d85
--- /dev/null
+++ b/pro/07/06.md
@@ -0,0 +1,3 @@
+# решетку
+
+Вероятнее всего, решетка использовалась на окне для защиты от проникновения в дом грабителей или диких животных.
diff --git a/pro/07/07.md b/pro/07/07.md
new file mode 100644
index 00000000..f40ba826
--- /dev/null
+++ b/pro/07/07.md
@@ -0,0 +1,3 @@
+# неопытных
+
+незрелый
diff --git a/pro/07/08.md b/pro/07/08.md
new file mode 100644
index 00000000..6f9d186d
--- /dev/null
+++ b/pro/07/08.md
@@ -0,0 +1,7 @@
+# угла ... ее
+
+Здесь «ее» относится к любой другой женщине, как указано в [Притчи 7:5](../07/05.md).
+
+# угол
+
+Это относится к месту, где пересекаются две дороги.
diff --git a/pro/07/09.md b/pro/07/09.md
new file mode 100644
index 00000000..6926e2ca
--- /dev/null
+++ b/pro/07/09.md
@@ -0,0 +1,3 @@
+# в сумерках
+
+время дня, когда стемнело и скоро наступит ночь
diff --git a/pro/07/10.md b/pro/07/10.md
new file mode 100644
index 00000000..ed6de903
--- /dev/null
+++ b/pro/07/10.md
@@ -0,0 +1,3 @@
+# с коварным сердцем
+
+Здесь «сердце» представляет намерения или планы. Альтернативный перевод: «Она планировала кого-то обмануть» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/07/11.md b/pro/07/11.md
new file mode 100644
index 00000000..dc2d5ac4
--- /dev/null
+++ b/pro/07/11.md
@@ -0,0 +1,7 @@
+# шумная и необузданная
+
+«Она громко разговаривала и вела себя вызывающе»
+
+# Ей не сидится дома
+
+Альтернативный перевод: «она не осталась дома» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/07/12.md b/pro/07/12.md
new file mode 100644
index 00000000..d93d5864
--- /dev/null
+++ b/pro/07/12.md
@@ -0,0 +1,3 @@
+# она подстерегает
+
+Здесь о женщине говорится, как будто она готовится физически поймать человека или животного. Кроме того, слово "подстерегает" здесь означает, что она хочет убедить кого-то совершить грех. Альтернативный перевод: «она ждала кого-то, чтобы поймать» или «она ждала кого она могла бы убедить согрешить» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/07/13.md b/pro/07/13.md
new file mode 100644
index 00000000..617cc4b0
--- /dev/null
+++ b/pro/07/13.md
@@ -0,0 +1,11 @@
+# Она
+
+женщина, которая была представлена в [Притчи 7:10](./10.md)
+
+# схватила его
+
+"крепко ухватилась за него"
+
+# с бесстыдным лицом
+
+Здесь «бесстыдный» обозначает «упрямый». «Бесстыдное лицо» означает упрямое выражение лица человека. Это подразумевает, что женщина ведет себя упрямо, что она сознательно делает то, что неправильно. Альтернативный перевод: «с бесстыдным выражением лица» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/07/14.md b/pro/07/14.md
new file mode 100644
index 00000000..134f9beb
--- /dev/null
+++ b/pro/07/14.md
@@ -0,0 +1,3 @@
+# я исполнила свои обеты
+
+Здесь «обеты» представляют собой то, что человек обещал принести в жертву Богу. Альтернативный перевод: «Я принесла жертвы, которые обещала Богу» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/07/15.md b/pro/07/15.md
new file mode 100644
index 00000000..29f24176
--- /dev/null
+++ b/pro/07/15.md
@@ -0,0 +1,3 @@
+# отыскать тебя
+
+Альтернативный перевод: «искать тебя» или «узнать, где ты» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/07/16.md b/pro/07/16.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/07/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/07/17.md b/pro/07/17.md
new file mode 100644
index 00000000..4f7e74ad
--- /dev/null
+++ b/pro/07/17.md
@@ -0,0 +1,15 @@
+# надушила мою постель
+
+"рассыпаны по моей кровати"
+
+## смирна
+
+ароматическая смола
+
+# алоем
+
+Растение с приятным стойким ароматом.
+
+# корицей
+
+Это специя из коры дерева, которая хорошо пахнет и имеет приятный вкус.
diff --git a/pro/07/18.md b/pro/07/18.md
new file mode 100644
index 00000000..51d87770
--- /dev/null
+++ b/pro/07/18.md
@@ -0,0 +1,3 @@
+# насытимся любовью
+
+Альтернативный перевод: «давай заниматься любовью друг с другом столько, сколько мы хотим» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/07/19.md b/pro/07/19.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/07/19.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/07/20.md b/pro/07/20.md
new file mode 100644
index 00000000..0e2e1b17
--- /dev/null
+++ b/pro/07/20.md
@@ -0,0 +1,3 @@
+# полнолуния
+
+Говорят, что луна полная, когда представляет собой идеально круглый диск.
diff --git a/pro/07/21.md b/pro/07/21.md
new file mode 100644
index 00000000..6913f92e
--- /dev/null
+++ b/pro/07/21.md
@@ -0,0 +1,15 @@
+# она увлекла его
+
+Альтернативный перевод: «она убедила его» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# она ... его
+
+«Она» - это замужняя женщина, которая хочет вступить в сексуальную связь с этим молодым человеком.
+
+# мягкостью своих губ
+
+Здесь «губы» представляет то, что говорит человек. Альтернативный перевод: «лестные, обманывающие слова» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# соблазнила его
+
+«Она убедила его сделать что-то плохое» Альтернативный перевод: «Она убедила его согрешить с ней»
diff --git a/pro/07/22.md b/pro/07/22.md
new file mode 100644
index 00000000..6114fb88
--- /dev/null
+++ b/pro/07/22.md
@@ -0,0 +1,15 @@
+# Он сразу же пошёл за ней
+
+Кажется, это подразумевает, что молодому человеку понадобилось совсем немного времени, чтобы подумать о том, что он должен делать. Альтернативный перевод: «Он быстро решил пойти за ней» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# как вол идёт на убой ... олень на выстрел
+
+Молодой человек, последовавший за чужой неверной женой, сравнивается с животным, не догадывающемся об опасности, в которой он находятся. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# на убой
+
+Это относится к убийству животного, которого убивают ради мяса.
+
+# олень
+
+Посмотрите, как вы перевели это слово в [Притчи 5:19](../05/19.md).
diff --git a/pro/07/23.md b/pro/07/23.md
new file mode 100644
index 00000000..fd38a850
--- /dev/null
+++ b/pro/07/23.md
@@ -0,0 +1,15 @@
+# пока стрела не пронзит его печень
+
+Этот отрывок подразумевает, что охотник выследил оленя, чтобы выстрелить в него стрелами. Альтернативный перевод: «пока охотник не застрелит его» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# печень
+
+Печень - это важный орган в теле оленя.
+
+# как птичка попадает в силки
+
+Молодой человек, последовавший за чужой неверной женой, сравнивается с птицей, которая не догадывается об опасности. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# это её гибель
+
+Альтернативный перевод: «это убьет ее» или «она скоро умрет» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/07/24.md b/pro/07/24.md
new file mode 100644
index 00000000..aacbfcef
--- /dev/null
+++ b/pro/07/24.md
@@ -0,0 +1,3 @@
+# Итак
+
+Подытоживание этого урока.
diff --git a/pro/07/25.md b/pro/07/25.md
new file mode 100644
index 00000000..179780cf
--- /dev/null
+++ b/pro/07/25.md
@@ -0,0 +1,11 @@
+# Пусть не сворачивает твоё сердце на её пути
+
+Здесь «пути» означают пути, по которым человек хочет идти. Он представляет поведение человека, то, что он решает сделать в жизни. Альтернативный перевод: «Заставь свое сердце держаться подальше от путей женщины, нарушающей супружескую верность» или «Не позволяй своему сердцу хотеть делать то, что делает женщина, которая нарушает верность мужу» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# твое сердце
+
+Здесь «сердце» представляет человека, его желания. Альтернативный перевод: «ты» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# не блуждай по её путям
+
+Это означает то же самое, что и предложение перед ним. Это усиливает первое предупреждение. Альтернативный перевод: «Не уходи с правильного пути, чтобы идти с ней» (See: [[rc://*/ta/man/translate/figs-parallelism]])
diff --git a/pro/07/26.md b/pro/07/26.md
new file mode 100644
index 00000000..c4e57e6d
--- /dev/null
+++ b/pro/07/26.md
@@ -0,0 +1,3 @@
+# многих сильных погубила
+
+Это означает быть убитым. Альтернативный перевод: «Она заставила многих людей упасть замертво» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/07/27.md b/pro/07/27.md
new file mode 100644
index 00000000..a1115a4f
--- /dev/null
+++ b/pro/07/27.md
@@ -0,0 +1,11 @@
+# Её дом — путь в преисподнюю, который спускается
+
+Здесь «путь» представляют собой виды поведения, в которых участвуют глупые люди. Преисподняя - названием мира мертвых.
+
+# путь в преисподнюю ... спускается во внутренние жилища смерти
+
+Эти две фразы в основном означают одно и то же и повторяются, чтобы подчеркнуть, что жертвы такой женщины будут уничтожены. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# внутренние жилища
+
+Это выражение изображает мертвых, находящихся в разных комнатах преисподн. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/07/intro.md b/pro/07/intro.md
new file mode 100644
index 00000000..67c2339a
--- /dev/null
+++ b/pro/07/intro.md
@@ -0,0 +1,27 @@
+# Притчи 7 Основные примечания
+
+## Структура и формат
+
+Седьмая глава книги Притч продолжает серию притч, которые заканчиваются в девятой главе.
+
+## Особенные понятия в данной главе
+
+### Параллелизм
+
+Притчи часто пишутся без какого-либо окружающего контекста и в две строки текста. Каждая строка будет иметь определенное отношение к другой строке. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+Многие из притч высказаны как обещания или заповеди, но они предназначены, чтобы быть советом.
+
+### Мой сын
+
+Временами, автор в Притчах использует обращение “сын мой”. Но это не значит, что эти слова обращены только к мужскому полу. Это простая форма обращения, которую использует отец к сыну, чтобы дать совет.
+
+### Неверная жена
+
+Эта глава продолжает тему о супружеской измене и предостерегает молодого человека избегать ее.
+
+## Links:
+
+  * **[Притчи 7:1 Notes](./01.md)**
+
+**[](../08/intro.md)**
diff --git a/pro/08/01.md b/pro/08/01.md
new file mode 100644
index 00000000..a1a3e902
--- /dev/null
+++ b/pro/08/01.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+В главе 8 говорится о мудрости как о женщине, которая учит людей быть мудрыми. Многие стихи в главе 8 имеют параллелизм. (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Разве это не мудрость зовёт?
+
+Этот вопрос используется, чтобы напомнить читателям кое-что, что они должны уже знать. Альтернативный перевод: «Мудрость зовет» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Разве это не мудрость зовёт?
+
+Здесь мудрость представляется женщиной. Если язык не допускает такую метафору, возможны другие переводы: 1) «Разве мудрость не похожа на женщину, которая кричит?» 2) "Разве женщина по имени Мудрость не взывает?" (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# Разве это не разум возвышает голос?
+
+Здесь «Разум» означает то же самое, что и «Мудрость». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# возвышает голос
+
+"разговаривать"
diff --git a/pro/08/02.md b/pro/08/02.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/08/02.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/08/03.md b/pro/08/03.md
new file mode 100644
index 00000000..df618b96
--- /dev/null
+++ b/pro/08/03.md
@@ -0,0 +1,7 @@
+# у ворот при входе в город
+
+В древние времена города обычно имели внешние стены с воротами в них.
+
+# Она взывает
+
+Это относится к мудрости, персонифицированной, как женщина. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/08/04.md b/pro/08/04.md
new file mode 100644
index 00000000..87c20c1d
--- /dev/null
+++ b/pro/08/04.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Мудрость говорит людям в стихах 4-36.
+
+# мой голос к человеческим сыновьям
+
+Здесь «голос» представляет слова, которые произносятся. Альтернативный перевод: «мои слова для сынов человечества» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# к человеческим сыновьям
+
+Это метонимия, представляющая всех людей. Альтернативный перевод: «все люди» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/08/05.md b/pro/08/05.md
new file mode 100644
index 00000000..119f1b7e
--- /dev/null
+++ b/pro/08/05.md
@@ -0,0 +1,11 @@
+# неразумный
+
+неопытный или незрелый
+
+# Научитесь ... благоразумию
+
+Абстрактное слово «благоразумие» относится к тому, во что верит человек, и к тому, как он действует. Альтернативный перевод: «узнай, как действует мудрый человек» или «узнай, что значит быть мудрым» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# Научитесь ... разуму
+
+«ты должен начать понимать вещи своим умом»
diff --git a/pro/08/06.md b/pro/08/06.md
new file mode 100644
index 00000000..1ad9481c
--- /dev/null
+++ b/pro/08/06.md
@@ -0,0 +1,7 @@
+# изречение моих уст
+
+Здесь «уста» устаревшее русское слово обозначающая  рот человека. Альтернативный перевод: «когда я открываю рот, чтобы говорить» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# правда
+
+правильно или истинно
diff --git a/pro/08/07.md b/pro/08/07.md
new file mode 100644
index 00000000..fd4b3ed9
--- /dev/null
+++ b/pro/08/07.md
@@ -0,0 +1,15 @@
+# мой язык произнесёт
+
+Здесь «язык» представляет человека, который говорит. Альтернативный перевод: «Я говорю»  (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# истину
+
+"во что люди должны верить"
+
+# неправда — мерзость для моих уст
+
+Здесь «уста» представляют человека, который говорит. Альтернативный перевод: «нечестие для меня отвратительно» или «говорить нечестивые вещи - отвратительно для меня» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# неправда
+
+Здесь абстрактное существительное "неправда" представляет злую речь. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/08/08.md b/pro/08/08.md
new file mode 100644
index 00000000..73551a41
--- /dev/null
+++ b/pro/08/08.md
@@ -0,0 +1,7 @@
+# мои слова
+
+Альтернативный перевод: «все чему я учу» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# ни хитрости
+
+Альтернативный перевод: «Ничего ложного» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/08/09.md b/pro/08/09.md
new file mode 100644
index 00000000..f831926d
--- /dev/null
+++ b/pro/08/09.md
@@ -0,0 +1,11 @@
+# понятны
+
+просты, ясны
+
+# справедливы для тех, кто приобрёл знание
+
+Это, вероятно, означает, что те, кто находят знания, легко поймут, что слова говорящего правдивы. Здесь «слова» представляют сообщение или учение. Альтернативный перевод: «те, кто знает, что правильно, а что неправильно, знают, что я учу правильно» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# справедливы
+
+правда и честно
diff --git a/pro/08/10.md b/pro/08/10.md
new file mode 100644
index 00000000..17661c49
--- /dev/null
+++ b/pro/08/10.md
@@ -0,0 +1,7 @@
+# Примите моё учение, а не серебро
+
+«Мое учение ценнее чем серебро»
+
+# Лучше знание, чем отборное золото
+
+"Знание дороже и принесет больше пользы чем золото"
diff --git a/pro/08/11.md b/pro/08/11.md
new file mode 100644
index 00000000..8735cf69
--- /dev/null
+++ b/pro/08/11.md
@@ -0,0 +1,3 @@
+# мудрость лучше драгоценных камней, и ничто из желаемого не сравнится с ней
+
+Мудрость, персонифицирована как женщина. Альтернативный перевод: «Потому что Я, Мудрость, лучше драгоценных камней; нет сокровищ, равных мне» (See: [[rc://*/ta/man/translate/figs-quotations]])
diff --git a/pro/08/12.md b/pro/08/12.md
new file mode 100644
index 00000000..1c9030ee
--- /dev/null
+++ b/pro/08/12.md
@@ -0,0 +1,15 @@
+# Я, мудрость, обитаю с разумом
+
+Разум также представлен здесь как личность. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# Разум
+
+осторожность или здравый смысл
+
+# у меня рассудительность и знания
+
+Абстрактные «рассудительность» и «знания» могут быть выражены другими способами. Альтернативный перевод: «Я хорошо осведомлена и осторожна» или «Я знаю много вещей, и я осторожна» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# рассудительность
+
+быть осторожным в том, что мы говорим и делаем; быть осторожным, чтобы не причинять боль или вред другим
diff --git a/pro/08/13.md b/pro/08/13.md
new file mode 100644
index 00000000..f5bcf1d3
--- /dev/null
+++ b/pro/08/13.md
@@ -0,0 +1,7 @@
+# коварные уста
+
+"Лживый разговор с умыслом причинить зло, вред"
+
+# коварные
+
+лукавые, хитрые
diff --git a/pro/08/14.md b/pro/08/14.md
new file mode 100644
index 00000000..5f41204f
--- /dev/null
+++ b/pro/08/14.md
@@ -0,0 +1,11 @@
+# У меня совет
+
+"мудрые предложения"
+
+# совет
+
+рекомендация, которая дана, чтобы помочь кому-то
+
+# я — разум
+
+Здесь говорится о проницательности Мудрости.  Альтернативный перевод: «У меня есть понимание» (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/08/15.md b/pro/08/15.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/08/15.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/08/16.md b/pro/08/16.md
new file mode 100644
index 00000000..2c5b02d6
--- /dev/null
+++ b/pro/08/16.md
@@ -0,0 +1,3 @@
+# начальники
+
+важные люди в нации
diff --git a/pro/08/17.md b/pro/08/17.md
new file mode 100644
index 00000000..2b06d60d
--- /dev/null
+++ b/pro/08/17.md
@@ -0,0 +1,7 @@
+# люблю
+
+Это относится к братской любви или любви к другу или члену семьи. Это естественная человеческая любовь между друзьями или родственниками.
+
+# ищущие
+
+с постоянными усилиями
diff --git a/pro/08/18.md b/pro/08/18.md
new file mode 100644
index 00000000..688a291a
--- /dev/null
+++ b/pro/08/18.md
@@ -0,0 +1,11 @@
+# У меня богатство и слава
+
+«У меня есть богатство и честь»
+
+# непрекращающееся сокровище и правда
+
+Это объясняет, что подразумевается под «богатством и честью». Это можно сделать с помощью связующего утверждения «поэтому». Альтернативный перевод: «поэтому я дам прочное богатство и праведность тем, кто меня найдет» (See: [[rc://*/ta/man/translate/writing-connectingwords]])
+
+# правда
+
+«умение жить правильно»
diff --git a/pro/08/19.md b/pro/08/19.md
new file mode 100644
index 00000000..61ff987b
--- /dev/null
+++ b/pro/08/19.md
@@ -0,0 +1,7 @@
+# Мои плоды
+
+что производит или вызывает мудрость
+
+# пользы от меня
+
+польза или выгода, которые дает мудрость
diff --git a/pro/08/20.md b/pro/08/20.md
new file mode 100644
index 00000000..391a17e6
--- /dev/null
+++ b/pro/08/20.md
@@ -0,0 +1,7 @@
+# Я хожу по пути правды
+
+Говорят, что жить правильно - это идти по правильному пути. Альтернативный перевод: «Я живу правильно» или «Я делаю то, что правильно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# по дорогам правосудия
+
+Это говорит больше о том, что подразумевается под «путем праведности». Альтернативный перевод: «Я делаю то, что просто справедливо» или «Я делаю только то, что справедливо» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/08/21.md b/pro/08/21.md
new file mode 100644
index 00000000..8b348253
--- /dev/null
+++ b/pro/08/21.md
@@ -0,0 +1,3 @@
+# сокровищницы
+
+хранилища для ценных вещей. О мудрости говорят как о женщине, которая наполняет хранилища своих последователей ценными вещами. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/08/22.md b/pro/08/22.md
new file mode 100644
index 00000000..961b2dd9
--- /dev/null
+++ b/pro/08/22.md
@@ -0,0 +1,3 @@
+# прежде всех Его созданий
+
+«Я была  еще до того, как Он создал что то»
diff --git a/pro/08/23.md b/pro/08/23.md
new file mode 100644
index 00000000..26e19fdb
--- /dev/null
+++ b/pro/08/23.md
@@ -0,0 +1,11 @@
+# от века
+
+"Очень давно"
+
+# от начала
+
+Слово «от начала» относится к общему, длительному периоду времени.
+
+# прежде чем была земля
+
+"Идея начала существования земли" может быть переведена менее абстрактным способом.  Альтернативный перевод: «когда Бог сотворил землю» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/08/24.md b/pro/08/24.md
new file mode 100644
index 00000000..e94adccd
--- /dev/null
+++ b/pro/08/24.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Мудрость продолжает говорить. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/08/25.md b/pro/08/25.md
new file mode 100644
index 00000000..138fa93a
--- /dev/null
+++ b/pro/08/25.md
@@ -0,0 +1,7 @@
+# Я родилась
+
+Это мудрость, говорит о самой себе.
+
+# прежде, чем были поставлены горы
+
+Это также можно привести в активную форму. Альтернативный перевод: «Прежде чем Бог сделал основания гор и поставил их на свои места» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/08/26.md b/pro/08/26.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/08/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/08/27.md b/pro/08/27.md
new file mode 100644
index 00000000..c97dbb29
--- /dev/null
+++ b/pro/08/27.md
@@ -0,0 +1,15 @@
+# я была там
+
+Это мудрость, говорит о себе. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# утверждал
+
+Создание чего-либо - это создание на стабильной основе. Альтернативный перевод: «создано» или «сделано»
+
+# Когда Он проводил черту по кругу, над поверхностью бездны
+
+Это относится к установлению горизонта, насколько далеко человек может видеть все вокруг себя. Альтернативный перевод: «когда он отметил на поверхности океана, как далеко человек может видеть во всех направлениях» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# бездны
+
+"океан"
diff --git a/pro/08/28.md b/pro/08/28.md
new file mode 100644
index 00000000..eab87edb
--- /dev/null
+++ b/pro/08/28.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Мудрость продолжает говорить. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# утверждал
+
+творил
+
+# когда укреплял источники бездны
+
+Это можно привести в активную форму. Альтернативный перевод: «когда Бог укреплял источники в глубине» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/08/29.md b/pro/08/29.md
new file mode 100644
index 00000000..763c13b2
--- /dev/null
+++ b/pro/08/29.md
@@ -0,0 +1,11 @@
+# когда морю устанавливал границы.... пределы
+
+" Когда он создал береговые линии для океанов" .«Пределы....» - отделил океаны от суши.
+
+# когда устанавливал основания земли
+
+когда был установлен предел для оснований на суше Еврейское слово «земля» также часто означает «суша».
+
+# когда устанавливал основания земли
+
+Это можно привести в активную форму. Альтернативный перевод: «когда Бог установил предел для оснований земли» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/08/30.md b/pro/08/30.md
new file mode 100644
index 00000000..0b747fdf
--- /dev/null
+++ b/pro/08/30.md
@@ -0,0 +1,20 @@
+# я была при Нём
+
+Это все еще говорит мудрость. Мудрость теперь говорит, что она была рядом с Господом, подразумевая, что она была его помощницей в создании мира. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# художницей
+
+Это личность, которая обладает творческим потенциалом и реализует его.
+
+# веселясь перед Его
+
+Здесь заложены два значения:
+
+1. Мудрость веселилась перед Господом, когда Он творил.
+2. Мудрость была причиной Его веселия: «Я была тем, что сделало Его счастливым».
+
+Альтернативный перевод: «Он был счастлив благодаря мне» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# всё время
+
+Альтернативный перевод: «постоянно» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/08/31.md b/pro/08/31.md
new file mode 100644
index 00000000..3fcf733b
--- /dev/null
+++ b/pro/08/31.md
@@ -0,0 +1,7 @@
+# на всей земле
+
+«весь мир, который он создал» или «все, что он создал»
+
+# человеческими сыновьями
+
+Это относится к людям в целом. Альтернативный перевод: «люди, которых он создал» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/08/32.md b/pro/08/32.md
new file mode 100644
index 00000000..6d44d10d
--- /dev/null
+++ b/pro/08/32.md
@@ -0,0 +1,11 @@
+# Итак
+
+Это подытоживание урока, которое должно привлечь внимание слушателей.
+
+# послушайте меня
+
+Это все еще мудрость говорит  о себе. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# кто хранит мои пути
+
+Здесь «мои пути» представляет поведение мудрости. Альтернативный перевод: «те, кто делают то, чему я учу» или «люди, которые следуют моему примеру» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/08/33.md b/pro/08/33.md
new file mode 100644
index 00000000..b0a54cbd
--- /dev/null
+++ b/pro/08/33.md
@@ -0,0 +1,3 @@
+# не отступай от
+
+«Не игнорируйте» Альтернативный перевод: «Обязательно обратите внимание» или «Обязательно следуйте» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/08/34.md b/pro/08/34.md
new file mode 100644
index 00000000..d03a9b3e
--- /dev/null
+++ b/pro/08/34.md
@@ -0,0 +1,3 @@
+# бодрствуя каждый день у моих ворот и стоя на страже у моих дверей
+
+Эти две фразы в основном означают одно и то же. Мудрость описывается как наличие дома; Возможные значения «бодрствуя»: 1) мудрый человек ждет утром у дома мудрости, чтобы служить ей, или 2) мудрый человек ждет снаружи дома мудрости, чтобы она пришла и научила его. (See: [[rc://*/ta/man/translate/figs-parallelism]])
diff --git a/pro/08/35.md b/pro/08/35.md
new file mode 100644
index 00000000..97ad3ffe
--- /dev/null
+++ b/pro/08/35.md
@@ -0,0 +1,3 @@
+# нашёл меня
+
+Это все еще мудрость, говорит о себе. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/08/36.md b/pro/08/36.md
new file mode 100644
index 00000000..f7cda3aa
--- /dev/null
+++ b/pro/08/36.md
@@ -0,0 +1,7 @@
+# своей душе
+
+Здесь «душа» представляет собой личность человека. (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# ненавидящие меня
+
+Это все еще мудрость, говорит о себе. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/08/intro.md b/pro/08/intro.md
new file mode 100644
index 00000000..2b8267ac
--- /dev/null
+++ b/pro/08/intro.md
@@ -0,0 +1,17 @@
+# Притчи 8 Основные примечания
+
+## Структура и формат
+
+Восьмая глава книги Притч продолжает серию притч, которые заканчиваются в девятой главе.Эти главы скорее как единое целое, чем многие из следующих глав в этой книге.
+
+## Специальные понятия в этой главе
+
+### Мудрость взывает
+
+Адресат этой главы шире, чем «мой сын», но он личный, как и в предыдущих главах. В этом случае Мудрость призывает всех прийти и узнать ее. (See: [[rc://*/tw/dict/bible/kt/wise]])
+
+## Links:
+
+  * **[Притчи 8:1 Notes](./01.md)**
+
+**[](../09/intro.md)**
diff --git a/pro/09/01.md b/pro/09/01.md
new file mode 100644
index 00000000..e7670e7a
--- /dev/null
+++ b/pro/09/01.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи начинают притчу, в которой мудрость представляет собой женщину, дающую совет людям. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# Мудрость построила
+
+Автор говорит о мудрости, как будто это женщина, которая построила свой собственный дом. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/09/02.md b/pro/09/02.md
new file mode 100644
index 00000000..8fbf1659
--- /dev/null
+++ b/pro/09/02.md
@@ -0,0 +1,11 @@
+# заколола жертву
+
+Это относится к животным, мясо которых будет съедено на обеде, который приготовила Мудрость. Альтернативный перевод: «Она убила животных для мяса на обед» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-explicit]])
+
+# смешала своё вино
+
+В древнем Израиле люди часто смешивали вино с водой. Альтернативный перевод: «приготовила вино, смешав его с водой» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# приготовила у себя пир
+
+"Она накрыла свой стол"
diff --git a/pro/09/03.md b/pro/09/03.md
new file mode 100644
index 00000000..5c3e4387
--- /dev/null
+++ b/pro/09/03.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Эти стихи начинают давать послание Мудрости, которая олицетворяется женщиной. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# Она послала своих слуг
+
+Эти слуги вышли и пригласили людей прийти на праздник, который приготовила Мудрость.
+
+# провозгласить
+
+«она объявляет» или «она взывает» альтернативный перевод: «она громко произносит свое приглашение»
+
+# с городских возвышенностей
+
+Приглашение выкрикивалось с самых высоких мест города, чтобы лучше было услышано людьми.
diff --git a/pro/09/04.md b/pro/09/04.md
new file mode 100644
index 00000000..41aa85b2
--- /dev/null
+++ b/pro/09/04.md
@@ -0,0 +1,11 @@
+# Кто неразумен? ... И глупым
+
+Эти две фразы описывают одну и ту же группу людей, тех, кто нуждается в большей мудрости в своей жизни. Здесь вопрос адресован всем таким людям. Альтернативный перевод: "Любой, кто наивен, пусть ... тот, кому не хватает здравого смысла"
+
+# неразумен
+
+"неопытный или незрелый"
+
+# идите сюда
+
+"оставь свой путь и иди в мой дом"
diff --git a/pro/09/05.md b/pro/09/05.md
new file mode 100644
index 00000000..4aa81e7d
--- /dev/null
+++ b/pro/09/05.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают послание Мудрости.
+
+# Идите ... ешьте ... пейте
+
+Все эти команды во множественном числе; Мудрость обращается ко многим людям одновременно. (See: [[rc://*/ta/man/translate/figs-you]])
+
+# вино, смешанное мной
+
+В древнем Израиле люди часто смешивали вино с водой. Альтернативный перевод: «приготовленное вино, смешанное с водой» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/09/06.md b/pro/09/06.md
new file mode 100644
index 00000000..d1b7aa82
--- /dev/null
+++ b/pro/09/06.md
@@ -0,0 +1,15 @@
+# Оставьте ... живите ... ходите
+
+Все эти команды во множественном числе; Мудрость обращается ко многим людям одновременно. (See: [[rc://*/ta/man/translate/figs-you]])
+
+# Оставьте неразумие
+
+Альтернативный перевод: «Остановите свое неразумное поведение» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# неразумие
+
+"неопытность, незрелелость"
+
+# путём разума
+
+Здесь говорится о процессе понимания мудрости, как если бы это был путь, по которому человек мог бы пойти. Альтернативный перевод: «образ жизни мудрого человека» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/09/07.md b/pro/09/07.md
new file mode 100644
index 00000000..b63678db
--- /dev/null
+++ b/pro/09/07.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Эти стихи продолжают послание Мудрости.
+
+# Кто учит ... кто обличает
+
+Эти две фразы в основном говорят одно и то же. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# гордого
+
+Тот, кто обычно издевается над людьми. Альтернативный перевод: «кто-то, кто оскорбляет и унижает других людях»
+
+# наживёт себе позор
+
+"подвергается жесткому обращению"
+
+# кто обличает
+
+"кто исправляет"
diff --git a/pro/09/08.md b/pro/09/08.md
new file mode 100644
index 00000000..d17dea71
--- /dev/null
+++ b/pro/09/08.md
@@ -0,0 +1,3 @@
+# Не обличай
+
+"Не исправляй"
diff --git a/pro/09/09.md b/pro/09/09.md
new file mode 100644
index 00000000..19400987
--- /dev/null
+++ b/pro/09/09.md
@@ -0,0 +1,11 @@
+# Дай наставление мудрому, и он ... Научи праведного, и он
+
+Альтернативный перевод: «Если ты наставишь мудрого человека, он ... если ты научишь праведного человека, он»
+
+# наставление мудрому ... Научи праведного
+
+Эти две фразы в основном говорят одно и то же. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Дай наставление мудрому
+
+Это относится к обучению мудрого человека. (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/09/10.md b/pro/09/10.md
new file mode 100644
index 00000000..ac3c9058
--- /dev/null
+++ b/pro/09/10.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи завершают послание Мудрости.
+
+# страх перед Господом
+
+Посмотрите, как вы перевели эту фразу в [Притчи 1:7](../01/07.md).
diff --git a/pro/09/11.md b/pro/09/11.md
new file mode 100644
index 00000000..1ab1a5d9
--- /dev/null
+++ b/pro/09/11.md
@@ -0,0 +1,11 @@
+# они умножат твои дни
+
+Это может быть введено в активную форму. Альтернативный перевод: «Я умножу твои дни» или «Я позволю тебя прожить еще много дней» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# умножат твои дни и прибавят тебе годы жизни
+
+Эти две фразы в основном означают одно и то же и используются, чтобы подчеркнуть большую пользу, которую имеет мудрость. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# прибавят тебе годы жизни
+
+Мудрость говорит о годах жизни, как будто они были физическими объектами. Это можно указать в активной форме. Альтернативный перевод: «Я добавлю тебе лет жизни» или «Я позволю тебе жить дольше» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/09/12.md b/pro/09/12.md
new file mode 100644
index 00000000..c1ed73d3
--- /dev/null
+++ b/pro/09/12.md
@@ -0,0 +1,7 @@
+# Если ты мудрый ... если гордый
+
+Эти два утверждения, означают, что мудрые люди получают преимущества для себя из-за своей мудрости, а гордые страдают из-за своего поведения.
+
+# один пострадаешь
+
+Это говорит о последствиях плохого поведения. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/09/13.md b/pro/09/13.md
new file mode 100644
index 00000000..dc8c38e3
--- /dev/null
+++ b/pro/09/13.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Эти стихи начинают описывать глупость, которая также олицетворяется женщиной. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# глупая ... женщина
+
+Можно перевести «глупость» как описание типа «глупая женщина». Однако, если язык позволяет олицетворять мудрость, как в предыдущей части этой главы, он также может позволить олицетворять и глупость. Альтернативный перевод: «Глупость женщины» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# глупая и ничего не знающая
+
+Эти два выражения в основном означают одно и то же, и повторяется, чтобы показать, насколько бесполезна глупая женщина. Альтернативный перевод: «она вообще ничего не знает» (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Безрассудная
+
+«она не научилась на опыте» или «она молода и наивна»
diff --git a/pro/09/14.md b/pro/09/14.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/09/14.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/09/15.md b/pro/09/15.md
new file mode 100644
index 00000000..0a0aa40b
--- /dev/null
+++ b/pro/09/15.md
@@ -0,0 +1,3 @@
+# идущих прямо своими путями
+
+Кажется, это идиома «думать только о своих делах» или «заниматься своими делами». (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/09/16.md b/pro/09/16.md
new file mode 100644
index 00000000..eaf44011
--- /dev/null
+++ b/pro/09/16.md
@@ -0,0 +1,15 @@
+# неразумен
+
+"неопытный или незрелый"
+
+# иди сюда
+
+"оставь свой путь и иди сюда"
+
+# Она говорит
+
+Это глупая женщина, представленная в [Притчи 9:13](./13.md).
+
+# глупому
+
+«те, у кого нет мудрости» или «те, кто не мудры»
diff --git a/pro/09/17.md b/pro/09/17.md
new file mode 100644
index 00000000..1afcc466
--- /dev/null
+++ b/pro/09/17.md
@@ -0,0 +1,3 @@
+# Украденная вода слаще, и утаённый хлеб вкуснее
+
+Глупая женщина говорит о удовольствии украденной воды и утаенного хлеба, чтобы сказать мужчинам, что, если они будут спать с ней, они получат удовольствие. Об этом можно ясно сказать в сравнении: «Вы можете наслаждаться мной так же, как наслаждаетесь украденной водой или утаенным хлебом». (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/09/18.md b/pro/09/18.md
new file mode 100644
index 00000000..321db473
--- /dev/null
+++ b/pro/09/18.md
@@ -0,0 +1,7 @@
+# что там мертвецы
+
+«что мужчины, которые пошли к ней, теперь мертвы»
+
+# в глубины преисподней
+
+«Преисподняя» относится к миру мертвых.
diff --git a/pro/09/intro.md b/pro/09/intro.md
new file mode 100644
index 00000000..c1fa07b0
--- /dev/null
+++ b/pro/09/intro.md
@@ -0,0 +1,17 @@
+# Притчи 9 Основные примечания
+
+## Структура и формат
+
+Глава 9 завершает серию притч о мудрости. (See: [[rc://*/tw/dict/bible/kt/wise]])
+
+## Специальные понятия в этой главе
+
+### Мудрость взывает
+
+Адресат глав 8 и 9 шире, чем «мой сын», но личный, как и в предыдущих главах. В этом случае Мудрость призывает всех прийти и узнать ее.
+
+## Links:
+
+  * **[Притчи 9:1 Notes](./01.md)**
+
+**[](../10/intro.md)**
diff --git a/pro/10/01.md b/pro/10/01.md
new file mode 100644
index 00000000..71769f50
--- /dev/null
+++ b/pro/10/01.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Многие стихи в главе 10 являются контрастными параллелизмами (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Притчи Соломона
+
+После введения, главы 1–9, глава 10 начинает собрание притч; коротких высказываний, которые учат мудрости.
diff --git a/pro/10/02.md b/pro/10/02.md
new file mode 100644
index 00000000..18b92db9
--- /dev/null
+++ b/pro/10/02.md
@@ -0,0 +1,7 @@
+# сокровища
+
+Возможные значения этого слова: накопление и богатства приобретенные со временем
+
+# неправедные сокровища
+
+Богатство приобретенные путем обмана или воровства.
diff --git a/pro/10/03.md b/pro/10/03.md
new file mode 100644
index 00000000..6c8fe2bd
--- /dev/null
+++ b/pro/10/03.md
@@ -0,0 +1,3 @@
+# Господь не допустит терпеть голод праведнику
+
+Альтернативный перевод: «Господь дает пищу тем, кто делает то, что правильно» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/10/04.md b/pro/10/04.md
new file mode 100644
index 00000000..1cbae03c
--- /dev/null
+++ b/pro/10/04.md
@@ -0,0 +1,7 @@
+# Ленивая рука
+
+«Рука» олицетворяет силу и способности человека. Альтернативный перевод: «Человек, не желающий работать» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# старательная рука
+
+«Рука» олицетворяет силу и способности человека. Альтернативный перевод: «человек, который много работает» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/10/05.md b/pro/10/05.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/10/05.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/10/06.md b/pro/10/06.md
new file mode 100644
index 00000000..531f77a4
--- /dev/null
+++ b/pro/10/06.md
@@ -0,0 +1,11 @@
+# на голове
+
+«Голова» представляет целого человека. Альтернативный перевод: «дано» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# уста неправедных
+
+«Уста» представляет то, что говорит человек. Альтернативный перевод: «слова, которые говорят нечестивые» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# скрывают насилие
+
+скрывает правду
diff --git a/pro/10/07.md b/pro/10/07.md
new file mode 100644
index 00000000..7f566783
--- /dev/null
+++ b/pro/10/07.md
@@ -0,0 +1,3 @@
+# имена
+
+Слово «имя» представляет репутацию человека. Альтернативный перевод: «память» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/10/08.md b/pro/10/08.md
new file mode 100644
index 00000000..72d321e0
--- /dev/null
+++ b/pro/10/08.md
@@ -0,0 +1,3 @@
+# споткнётся
+
+«упадет»
diff --git a/pro/10/09.md b/pro/10/09.md
new file mode 100644
index 00000000..2994c93a
--- /dev/null
+++ b/pro/10/09.md
@@ -0,0 +1,3 @@
+# искажает
+
+не прямой; деформированный; нечестный; лживый
diff --git a/pro/10/10.md b/pro/10/10.md
new file mode 100644
index 00000000..3d4f3f4d
--- /dev/null
+++ b/pro/10/10.md
@@ -0,0 +1,7 @@
+# Кто подмигивает глазами
+
+«Подмигивание глазами» представляет скрытный  жест по отношению к кому-либо еще. Альтернативный перевод: «Тот, кто подает сигнал жестом» (See: [[rc://*/ta/man/translate/translate-symaction]])
+
+# споткнётся
+
+Альтернативный перевод: «его погубят за его слова» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/10/11.md b/pro/10/11.md
new file mode 100644
index 00000000..99b6321a
--- /dev/null
+++ b/pro/10/11.md
@@ -0,0 +1,23 @@
+# Уста праведника
+
+Здесь "уста" представляет то, что говорит человек. Альтернативный перевод: «Слова, которые говорит праведник» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# праведника
+
+Это относится к праведным людям в целом. Альтернативный перевод: «праведные люди» (See: [[rc://*/ta/man/translate/figs-genericnoun]])
+
+# источник жизни
+
+О словах этого человека говорят так, как будто они дают жизнь животным или людям, как это делает источник воды для сухой земли. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# уста неправедных скрывают насилие
+
+То есть злой человек, кажется, говорит безобидные вещи, но планирует насильственные действия против других людей. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# уста неправедных
+
+Здесь "уста" представляет то, что говорит человек. Альтернативный перевод: «слова злого человека» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# неправедных
+
+Это относится к злым людям в целом. Альтернативный перевод: "злые люди" (See: [[rc://*/ta/man/translate/figs-genericnoun]])
diff --git a/pro/10/12.md b/pro/10/12.md
new file mode 100644
index 00000000..a9c0d7d8
--- /dev/null
+++ b/pro/10/12.md
@@ -0,0 +1,3 @@
+# любовь покрывает
+
+Любовь действует как человек, который успокаивает проблемы между людьми вместо того, чтобы разжигать их. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/10/13.md b/pro/10/13.md
new file mode 100644
index 00000000..74eec92c
--- /dev/null
+++ b/pro/10/13.md
@@ -0,0 +1,7 @@
+# В устах разумного
+
+«Уста» представляют собой то, что говорит человек. Альтернативный перевод: «в том, что говорит разумный человек» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# на спине ... розга
+
+«Розга» представляет сильное физическое наказание, а «спина» представляет человека, который получает наказание. Альтернативный перевод: «человек глупый будет наказан» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/10/14.md b/pro/10/14.md
new file mode 100644
index 00000000..6221d26d
--- /dev/null
+++ b/pro/10/14.md
@@ -0,0 +1,3 @@
+# уста глупого
+
+«Уста» представляет собой то, что говорит человек. Альтернативный перевод: «слова от глупого человека» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/10/15.md b/pro/10/15.md
new file mode 100644
index 00000000..edcb7926
--- /dev/null
+++ b/pro/10/15.md
@@ -0,0 +1,3 @@
+# его крепкий город
+
+Богатство представлено как безопасное место. Альтернативный перевод: «его безопасность» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/10/16.md b/pro/10/16.md
new file mode 100644
index 00000000..440edb60
--- /dev/null
+++ b/pro/10/16.md
@@ -0,0 +1,3 @@
+# Труды ... доход
+
+Эти термины обычно относятся к деньгам, которые зарабатывает работник. Здесь они представляют результаты либо того, что правильно, либо того, что неправильно. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/10/17.md b/pro/10/17.md
new file mode 100644
index 00000000..1b6018b9
--- /dev/null
+++ b/pro/10/17.md
@@ -0,0 +1,7 @@
+# Кто хранит наставление, тот на пути жизни
+
+«Человек, который подчиняется мудрому наставлению, будет иметь долгую и счастливую жизнь»
+
+# а кто не принимает обличение — блуждает
+
+Это можно указать в активной форме. Альтернативный перевод: «но тот, кто не подчиняется мудрому наставлению, не будет иметь хорошей жизни» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/10/18.md b/pro/10/18.md
new file mode 100644
index 00000000..e3793060
--- /dev/null
+++ b/pro/10/18.md
@@ -0,0 +1,3 @@
+# лживые уста
+
+«Уста» представляют собой то, что говорит человек. Альтернативный перевод: «лжет» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/10/19.md b/pro/10/19.md
new file mode 100644
index 00000000..e57dbeb6
--- /dev/null
+++ b/pro/10/19.md
@@ -0,0 +1,3 @@
+# не избежать греха
+
+Эта фраза использует отрицательную форму, чтобы подчеркнуть утвердительную.. Альтернативный перевод: "много греха" (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/10/20.md b/pro/10/20.md
new file mode 100644
index 00000000..c2769ef2
--- /dev/null
+++ b/pro/10/20.md
@@ -0,0 +1,7 @@
+# Язык праведника
+
+«Язык» представляет собой то, что говорит человек. Альтернативный перевод: «Что бы ни говорил праведник» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# отборное серебро
+
+«Серебро» представляет ценные слова. Альтернативный перевод: «чрезвычайно ценно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/10/21.md b/pro/10/21.md
new file mode 100644
index 00000000..7f992d85
--- /dev/null
+++ b/pro/10/21.md
@@ -0,0 +1,7 @@
+# Уста праведника
+
+«Уста» представляют собой то, что говорит человек. Альтернативный перевод: «Слова праведного человека» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# пасут
+
+позволять им развиваться или становиться сильнее
diff --git a/pro/10/22.md b/pro/10/22.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/10/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/10/23.md b/pro/10/23.md
new file mode 100644
index 00000000..6e8a81fb
--- /dev/null
+++ b/pro/10/23.md
@@ -0,0 +1,3 @@
+# Для глупого преступный поступок как развлечение
+
+Развлечение - это занятие, которое люди делают для удовольствия. Альтернативный перевод: «Глупые находят удовольствие в нечестии» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/10/24.md b/pro/10/24.md
new file mode 100644
index 00000000..66230145
--- /dev/null
+++ b/pro/10/24.md
@@ -0,0 +1,3 @@
+# постигнет
+
+придет к нему
diff --git a/pro/10/25.md b/pro/10/25.md
new file mode 100644
index 00000000..78bd4bae
--- /dev/null
+++ b/pro/10/25.md
@@ -0,0 +1,7 @@
+# Пронёсся вихрь — и нет больше грешника
+
+Так же, как шторм приходит и сметает все, грешные люди исчезнут. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# на вечном основании
+
+«Основание» представляет собой фундамент или начало чего-то. Альтернативный перевод: «это начало чего-то, что длится вечно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/10/26.md b/pro/10/26.md
new file mode 100644
index 00000000..2901ed6c
--- /dev/null
+++ b/pro/10/26.md
@@ -0,0 +1,7 @@
+# Как уксус для зубов и дым для глаз, так и ленивый для тех, кто его посылает
+
+«Уксус» и «дым» представляют вещи, от которых болят зубы и глаза человека. Альтернативный перевод: «Отправлять ленивого человека для выполнения задачи раздражительно и неприятно» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# уксус
+
+кислая жидкость, используемая для ароматизации или консервирования продуктов
diff --git a/pro/10/27.md b/pro/10/27.md
new file mode 100644
index 00000000..bd34359e
--- /dev/null
+++ b/pro/10/27.md
@@ -0,0 +1,3 @@
+# годы грешников
+
+«Годы» представляют собой время жизни человека. Альтернативный перевод: «жизнь злого человека» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/10/28.md b/pro/10/28.md
new file mode 100644
index 00000000..4220e3e3
--- /dev/null
+++ b/pro/10/28.md
@@ -0,0 +1,3 @@
+# надежда грешников
+
+Альтернативный перевод: «жизнь злого человека» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/10/29.md b/pro/10/29.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/10/29.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/10/30.md b/pro/10/30.md
new file mode 100644
index 00000000..6de2ca9b
--- /dev/null
+++ b/pro/10/30.md
@@ -0,0 +1,3 @@
+# никогда не поколеблется
+
+Это можно сказать в активной и утвердительной форме. Альтернативный перевод: «будет в безопасности» (See: [[rc://*/ta/man/translate/figs-litotes]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/10/31.md b/pro/10/31.md
new file mode 100644
index 00000000..619e29cc
--- /dev/null
+++ b/pro/10/31.md
@@ -0,0 +1,7 @@
+# В устах праведника
+
+«Уста» представляет собой то, что говорит человек. Альтернативный перевод: «Слова праведника» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# зловредный язык будет отрезан
+
+«Язык» представляет собой то, что говорит человек. Альтернативный перевод: «Бог закроет рты людей, которые говорят ложь» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/10/32.md b/pro/10/32.md
new file mode 100644
index 00000000..c1e04228
--- /dev/null
+++ b/pro/10/32.md
@@ -0,0 +1,7 @@
+# Уста праведных знают благоприятное
+
+«уста» представляют собой то, что говорит человек. Альтернативный перевод: «праведник знает, как говорить приемлемо» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# уста грешных
+
+«Уста» представляет собой то, что говорит человек. Альтернативный перевод: «слова грешника» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/10/intro.md b/pro/10/intro.md
new file mode 100644
index 00000000..d890cb9e
--- /dev/null
+++ b/pro/10/intro.md
@@ -0,0 +1,17 @@
+# Притчи 10 Основные примечания
+
+## Структура и форма
+
+Глава 10 начинает новый раздел книги, который приписывается Соломону и в основном состоит из коротких, отдельных притч.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 10:1 Notes](./01.md)**
+
+**[](../11/intro.md)**
diff --git a/pro/11/01.md b/pro/11/01.md
new file mode 100644
index 00000000..1d25952b
--- /dev/null
+++ b/pro/11/01.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Многие стихи в одиннадцатой главе являются контрастными параллелизмами (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Неверные весы — мерзость для Господа
+
+Альтернативный перевод: «Бог ненавидит обманчивые весы» или «Бог ненавидит лживость» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# но правильный вес Ему угоден
+
+Альтернативный перевод: «но он радуется честности людей» или «но Он счастлив, когда люди честны»
diff --git a/pro/11/02.md b/pro/11/02.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/11/02.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/11/03.md b/pro/11/03.md
new file mode 100644
index 00000000..06c849f1
--- /dev/null
+++ b/pro/11/03.md
@@ -0,0 +1,3 @@
+# коварных
+
+Альтернативный перевод: «предательские люди» или «предательство» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/11/04.md b/pro/11/04.md
new file mode 100644
index 00000000..120367ab
--- /dev/null
+++ b/pro/11/04.md
@@ -0,0 +1,3 @@
+# Богатство не поможет в день гнева
+
+«День гнева» представляет определенное событие, такое как «день Господень» или «Судный день» или «последние дни». Альтернативный перевод: «Богатство человека не принесет ему пользы, когда Бог придет судить» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/11/05.md b/pro/11/05.md
new file mode 100644
index 00000000..9b398fa1
--- /dev/null
+++ b/pro/11/05.md
@@ -0,0 +1,7 @@
+# уравнивает его путь
+
+"дает четкое направление, делает его простым"
+
+# неправедный
+
+Альтернативный перевод: «злой, грешный» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/11/06.md b/pro/11/06.md
new file mode 100644
index 00000000..53ecd835
--- /dev/null
+++ b/pro/11/06.md
@@ -0,0 +1,11 @@
+# грешники
+
+Это номинальное существительное может быть указано как прилагательное. Альтернативный перевод: «грешные, коварные» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# грешники будут пойманы своим грехом
+
+"те, кто делают зло, будут захвачены своими страстями"
+
+# беззаконники
+
+тот, кто готов предать доверие другого человека, обманщик
diff --git a/pro/11/07.md b/pro/11/07.md
new file mode 100644
index 00000000..e7e5c096
--- /dev/null
+++ b/pro/11/07.md
@@ -0,0 +1,7 @@
+# умирает надежда
+
+"уверенность в себе"
+
+# погибает
+
+Исчезает
diff --git a/pro/11/08.md b/pro/11/08.md
new file mode 100644
index 00000000..307690d7
--- /dev/null
+++ b/pro/11/08.md
@@ -0,0 +1,7 @@
+# Праведник спасается от беды
+
+Это можно указать в активной форме. Альтернативный перевод: «Бог защищает от неприятностей человека, который поступает правильно» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# попадает в неё
+
+"неё" относится к беде
diff --git a/pro/11/09.md b/pro/11/09.md
new file mode 100644
index 00000000..84ccf606
--- /dev/null
+++ b/pro/11/09.md
@@ -0,0 +1,3 @@
+# Устами лицемер
+
+«Уста» представляет собой то, что говорит человек. Альтернативный перевод: «Слова лицемера» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/11/10.md b/pro/11/10.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/11/10.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/11/11.md b/pro/11/11.md
new file mode 100644
index 00000000..6123e033
--- /dev/null
+++ b/pro/11/11.md
@@ -0,0 +1,7 @@
+# город возвышается
+
+«Город» представляет собой людей. Альтернативный перевод: «люди процветают» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# устами беззаконных
+
+«Уста» представляет собой то, что говорит человек. Альтернативный перевод: «слова злых людей» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/11/12.md b/pro/11/12.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/11/12.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/11/13.md b/pro/11/13.md
new file mode 100644
index 00000000..dbb76dad
--- /dev/null
+++ b/pro/11/13.md
@@ -0,0 +1,3 @@
+# хранит тайну
+
+«Хранит» означает таит, никому не рассказывает. Альтернативный перевод: «не говорит» или «не говорит по этому вопросу» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/11/14.md b/pro/11/14.md
new file mode 100644
index 00000000..6e4431eb
--- /dev/null
+++ b/pro/11/14.md
@@ -0,0 +1,3 @@
+# советниках
+
+те, кто дает советы в качестве руководства к действию;
diff --git a/pro/11/15.md b/pro/11/15.md
new file mode 100644
index 00000000..ee83c93a
--- /dev/null
+++ b/pro/11/15.md
@@ -0,0 +1,3 @@
+# ненавидит поручительство
+
+"тот, кто отказывается давать"
diff --git a/pro/11/16.md b/pro/11/16.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/11/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/11/17.md b/pro/11/17.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/11/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/11/18.md b/pro/11/18.md
new file mode 100644
index 00000000..8a6777cd
--- /dev/null
+++ b/pro/11/18.md
@@ -0,0 +1,7 @@
+# сеющему правду
+
+«Сеять» означает распространение, чтобы получить больше. Альтернативный перевод: «распространяет то, что правильно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# верная награда
+
+Альтернативный перевод:«наверняка будет вознагражден» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/11/19.md b/pro/11/19.md
new file mode 100644
index 00000000..2eadf8f0
--- /dev/null
+++ b/pro/11/19.md
@@ -0,0 +1,3 @@
+# стремящийся к злу
+
+«следует злу» или «стремится творить зло»
diff --git a/pro/11/20.md b/pro/11/20.md
new file mode 100644
index 00000000..8742d6fd
--- /dev/null
+++ b/pro/11/20.md
@@ -0,0 +1,3 @@
+# коварные сердцем
+
+«Сердце» представляет чувства, отношения и мотивы человека. Альтернативный перевод: «у кого злые мысли» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/11/21.md b/pro/11/21.md
new file mode 100644
index 00000000..a801bf07
--- /dev/null
+++ b/pro/11/21.md
@@ -0,0 +1,3 @@
+# не останется безнаказанным
+
+Эта фраза использует отрицательную форму, чтобы подчеркнуть утверждение. Альтернативный перевод: «непременно будет наказан» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/11/22.md b/pro/11/22.md
new file mode 100644
index 00000000..af60445d
--- /dev/null
+++ b/pro/11/22.md
@@ -0,0 +1,7 @@
+# Что ... золотое кольцо ... безрассудная
+
+Красивую безрассудную женщину сравнивают с бесполезным и неподходящим золотым кольцом в носу свиньи. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# безрассудная
+
+«без здравого смысла» или «глупая»
diff --git a/pro/11/23.md b/pro/11/23.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/11/23.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/11/24.md b/pro/11/24.md
new file mode 100644
index 00000000..d2640f8e
--- /dev/null
+++ b/pro/11/24.md
@@ -0,0 +1,15 @@
+# Один сыплет щедро и ему прибавляется
+
+Это метафора для человека, который будучи щедрым становится богатым. Альтернативный перевод: «Некоторые люди свободно отдают другим, но все же становятся более богатыми» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Один сыплет
+
+Возможно, вам придется четко указать, что человек разбрасывает семена для выращивания сельскохозяйственных культур. Альтернативный перевод: «тот, кто сеет много семян» (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# прибавляется
+
+«получит еще больше»
+
+# бережлив сверх меры
+
+Это относится к человеку, который считает, что может стать богатым, отказавшись быть щедрым.
diff --git a/pro/11/25.md b/pro/11/25.md
new file mode 100644
index 00000000..8553963c
--- /dev/null
+++ b/pro/11/25.md
@@ -0,0 +1,7 @@
+# будет насыщена
+
+"получит больше"
+
+# и кто
+
+«щедрый человек» или «любой, кто»
diff --git a/pro/11/26.md b/pro/11/26.md
new file mode 100644
index 00000000..c9969ca9
--- /dev/null
+++ b/pro/11/26.md
@@ -0,0 +1,7 @@
+# Кто удерживает у себя
+
+Это описывает человека, который копит свое богатство вместо того, чтобы помогать нуждающимся.
+
+# на голове продающего — благословение
+
+Альтернативный перевод: «Хорошие дары даны как венец чести тому, кто продает» или «Человек, который продает, удостоен многих благословений». (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/11/27.md b/pro/11/27.md
new file mode 100644
index 00000000..23df1f28
--- /dev/null
+++ b/pro/11/27.md
@@ -0,0 +1,3 @@
+# кто ищет
+
+тот, кто прикладывает усилия в поиске
diff --git a/pro/11/28.md b/pro/11/28.md
new file mode 100644
index 00000000..c3a308e1
--- /dev/null
+++ b/pro/11/28.md
@@ -0,0 +1,11 @@
+# упадёт
+
+Это идиома. Здесь «падение» означает разрушение или неудачу. Альтернативный перевод: «будет уничтожен» или «ждет плохое будущее» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# будут распускаться как листва
+
+«Лист» представляет собой рост и процветание. Альтернативный перевод: «праведные люди будут процветать так же, как растет здоровый зеленый лист» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# праведники будут распускаться
+
+Это означает, что праведные люди будут процветать.
diff --git a/pro/11/29.md b/pro/11/29.md
new file mode 100644
index 00000000..a81e48d4
--- /dev/null
+++ b/pro/11/29.md
@@ -0,0 +1,3 @@
+# получит в наследство ветер
+
+«Ветер» - это метафора чего-то, что невозможно понять или не имеет значения. Альтернативный перевод: «ничего не наследует» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/11/30.md b/pro/11/30.md
new file mode 100644
index 00000000..0e282004
--- /dev/null
+++ b/pro/11/30.md
@@ -0,0 +1,7 @@
+# Плод праведника — дерево жизни
+
+Человек, который делает то, что правильно, сравнивается с деревом, которое производит жизнь как свой плод. Альтернативный перевод: «Те, кто поступают правильно, принесут жизнь себе и другим» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# дерево жизни
+
+Посмотрите, как вы перевели это в [Притчи 3:18](../03/18.md).
diff --git a/pro/11/31.md b/pro/11/31.md
new file mode 100644
index 00000000..12c9119a
--- /dev/null
+++ b/pro/11/31.md
@@ -0,0 +1,3 @@
+# тем более
+
+"даже более того"
diff --git a/pro/11/intro.md b/pro/11/intro.md
new file mode 100644
index 00000000..2ea4fe6b
--- /dev/null
+++ b/pro/11/intro.md
@@ -0,0 +1,17 @@
+# Притчи 11 Основные примечания
+
+## Структура и форма
+
+Глава 11 продолжает раздел книги, который приписывается Соломону и заполнен в основном отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 11:1 Notes](./01.md)**
+
+**[](../12/intro.md)**
diff --git a/pro/12/01.md b/pro/12/01.md
new file mode 100644
index 00000000..f241c694
--- /dev/null
+++ b/pro/12/01.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Автор использует [[rc://*/ta/man/translate/figs-parallelism]] в этой главе. В стихах 1-15 противопоставляются мудрость и глупость.
+
+# Кто
+
+"Любой человек, который"
+
+# кто ненавидит обличение
+
+«человек, который не хочет, чтобы ему говорили как поступать»
+
+# глуп
+
+"глупый" или "неразумный"
diff --git a/pro/12/02.md b/pro/12/02.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/12/02.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/12/03.md b/pro/12/03.md
new file mode 100644
index 00000000..c4cf6095
--- /dev/null
+++ b/pro/12/03.md
@@ -0,0 +1,7 @@
+# Человек не утвердит себя грехом
+
+Это можно указать в активной форме. Альтернативный перевод: «Никто не будет в безопасности, совершая нечестивые поступки» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# корень ... неподвижен
+
+«Неподвижный» означает, что его нельзя вырывать из земли, как растение или дерево. Это не случится с теми, кто поступает правильно. Альтернативный перевод: «устойчивы как дерево с глубокими корнями» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/12/04.md b/pro/12/04.md
new file mode 100644
index 00000000..0424ff78
--- /dev/null
+++ b/pro/12/04.md
@@ -0,0 +1,7 @@
+# Добродетельная жена — венец для своего мужа
+
+Венец представляет величайшую честь, которую человек может получить. Альтернативный перевод: «Хорошая жена - знак большой чести для мужа» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# позорная — как гниль в его костях
+
+Гниль в костях представляет собой испорченную жизнь человека. Альтернативный перевод: «позорные поступки жены разрушают влияние и счастье мужа» (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/12/05.md b/pro/12/05.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/12/05.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/12/06.md b/pro/12/06.md
new file mode 100644
index 00000000..453ee505
--- /dev/null
+++ b/pro/12/06.md
@@ -0,0 +1,11 @@
+# Слова грешников — засада для пролития крови
+
+О лживых словах злых людей говорят так, будто их слова ждут, чтобы убить кого-то или нанести вред. Альтернативный перевод: «Лукавые слова, которые говорят злые люди, подобны человеку, который ждет, чтобы убить кого-то» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# слова праведных их спасают
+
+«Совет праведного человека обеспечивает безопасность людей»
+
+# праведных
+
+«честный человек» или «справедливый человек»
diff --git a/pro/12/07.md b/pro/12/07.md
new file mode 100644
index 00000000..91f0b559
--- /dev/null
+++ b/pro/12/07.md
@@ -0,0 +1,7 @@
+# грешника — и его не станет
+
+Это можно указать в активной форме. Альтернативный перевод: «Господь непременно накажет злых людей» или «Господь накажет и они умрут» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# дом
+
+Термин «дом» часто используется в Библии в переносном смысле для обозначения предков, потомков или других родственников человека. Альтернативный перевод: «семья» или «потомки» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/12/08.md b/pro/12/08.md
new file mode 100644
index 00000000..f2a263a7
--- /dev/null
+++ b/pro/12/08.md
@@ -0,0 +1,7 @@
+# Человека хвалят по мере его разума
+
+Это можно указать в активной форме. Альтернативный перевод: «Люди будут восхвалять тех, кто обладает мудростью» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# человека с развращённым сердцем будут презирать
+
+Альтернативный перевод: «люди будут ненавидеть того, кто всегда думает о злых мыслях» или «люди будут ненавидеть того, кто берет хорошие вещи и превращает их в плохие» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/12/09.md b/pro/12/09.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/12/09.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/12/10.md b/pro/12/10.md
new file mode 100644
index 00000000..85eca642
--- /dev/null
+++ b/pro/12/10.md
@@ -0,0 +1,3 @@
+# жестоко
+
+«причиняет страдания»
diff --git a/pro/12/11.md b/pro/12/11.md
new file mode 100644
index 00000000..5d769144
--- /dev/null
+++ b/pro/12/11.md
@@ -0,0 +1,3 @@
+# по следам бездельников
+
+«бесполезные планы» или «бесполезные задачи»
diff --git a/pro/12/12.md b/pro/12/12.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/12/12.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/12/13.md b/pro/12/13.md
new file mode 100644
index 00000000..34666f5f
--- /dev/null
+++ b/pro/12/13.md
@@ -0,0 +1,3 @@
+# Грешный будет пойман своими грешными словами
+
+«Будет пойман» означает быть пойманным в ловушку или обманутым. Это можно указать в активной форме. Альтернативный перевод: «Злые слова грешника заманят его в ловушку» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/12/14.md b/pro/12/14.md
new file mode 100644
index 00000000..8a41706c
--- /dev/null
+++ b/pro/12/14.md
@@ -0,0 +1,3 @@
+# воздаяние человеку — по делам его рук
+
+Фраза «дела его рук» обозначает работу, выполняемую физическим трудом. Альтернативный перевод: «хорошая работа, которую он делает, вознаграждает его» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/12/15.md b/pro/12/15.md
new file mode 100644
index 00000000..1cbaeebd
--- /dev/null
+++ b/pro/12/15.md
@@ -0,0 +1,7 @@
+# в его глазах
+
+Эта фраза представляет идею, которую он имеет из своего собственного наблюдения, воображения или памяти. Альтернативный перевод: «по его собственному мнению» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# советам
+
+мудрые предложения
diff --git a/pro/12/16.md b/pro/12/16.md
new file mode 100644
index 00000000..9ff0b8ba
--- /dev/null
+++ b/pro/12/16.md
@@ -0,0 +1,3 @@
+# благоразумный
+
+"мудрый" или "имеет здравый смысл".
diff --git a/pro/12/17.md b/pro/12/17.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/12/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/12/18.md b/pro/12/18.md
new file mode 100644
index 00000000..c6e0db71
--- /dev/null
+++ b/pro/12/18.md
@@ -0,0 +1,7 @@
+# Иной пустослов ранит резким словом, как мечом
+
+Фраза «как мечом» представляет жестокие слова, которые ранили другого. Альтернативный перевод: «То, что человек говорит, не задумываясь, может повредить так же, как если бы он ударил его мечом» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# исцеляют
+
+"утешение и исцеление"
diff --git a/pro/12/19.md b/pro/12/19.md
new file mode 100644
index 00000000..079c08bd
--- /dev/null
+++ b/pro/12/19.md
@@ -0,0 +1,7 @@
+# Правдивые уста останутся навсегда
+
+«Уста» представляют собой то, что говорит человек. Альтернативный перевод: «Слова праведных вечны» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# лживый язык — только на мгновение
+
+«Язык» представляет собой то, что говорит человек. Альтернативный перевод: «Слова лживых  быстро исчезнут» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/12/20.md b/pro/12/20.md
new file mode 100644
index 00000000..0946b68b
--- /dev/null
+++ b/pro/12/20.md
@@ -0,0 +1,3 @@
+# миротворцев
+
+те, кто договариваются о мире
diff --git a/pro/12/21.md b/pro/12/21.md
new file mode 100644
index 00000000..6f0b1506
--- /dev/null
+++ b/pro/12/21.md
@@ -0,0 +1,3 @@
+# никакой беды
+
+Альтернативный перевод: «Хорошие вещи происходят с праведником» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/12/22.md b/pro/12/22.md
new file mode 100644
index 00000000..78ac2b38
--- /dev/null
+++ b/pro/12/22.md
@@ -0,0 +1,3 @@
+# Мерзость для Господа — лживые уста
+
+«Уста» представляют собой то, что говорит человек. Альтернативный перевод: «Господь ненавидит тех, кто лжет» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/12/23.md b/pro/12/23.md
new file mode 100644
index 00000000..8ddba865
--- /dev/null
+++ b/pro/12/23.md
@@ -0,0 +1,3 @@
+# скрывает знание
+
+"не рассказывает все, что знает"
diff --git a/pro/12/24.md b/pro/12/24.md
new file mode 100644
index 00000000..8d86bea8
--- /dev/null
+++ b/pro/12/24.md
@@ -0,0 +1,7 @@
+# Старательные руки
+
+«Рука» представляет то, что делает человек - его работу. Альтернативный перевод: «Прилежные люди» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# будут рабами
+
+«Будут рабами» - будут делать, то что им говорят (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/12/25.md b/pro/12/25.md
new file mode 100644
index 00000000..e41675fe
--- /dev/null
+++ b/pro/12/25.md
@@ -0,0 +1,11 @@
+# Тревога
+
+беспокойное чувство страха
+
+# гнетёт человека
+
+«Гнет» представляет собой идею очень тяжелой нагрузки на человека, чтобы он не мог свободно двигаться. Эта фраза означает сделать человека грустным или подавленным. Альтернативный перевод: «вызывает у него грусть или депрессию» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# а доброе слово — развеселит
+
+Абстрактное существительное «слово» можно сформулировать как глагол «говорить». Альтернативный перевод: «но когда другие говорят с ним доброжелательно, он снова весел» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/12/26.md b/pro/12/26.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/12/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/12/27.md b/pro/12/27.md
new file mode 100644
index 00000000..b5bc8263
--- /dev/null
+++ b/pro/12/27.md
@@ -0,0 +1,7 @@
+# не жарит своей дичи
+
+«Дичь» означает животных, пойманных и убитых во время охоты. А «жарит» - это способ приготовления пищи.
+
+# драгоценно
+
+"ценное сокровище"
diff --git a/pro/12/28.md b/pro/12/28.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/12/28.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/12/intro.md b/pro/12/intro.md
new file mode 100644
index 00000000..8fe3edff
--- /dev/null
+++ b/pro/12/intro.md
@@ -0,0 +1,17 @@
+# Притчи 12 Основные примечания
+
+## Структура и формат
+
+Глава 12 продолжает раздел книги (глава 10-22), который приписывается Соломону и заполнен в основном короткими отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Существуют отдельные притчи, которые основаны на общих темах, часто используя контрастные элементы: мудрый / глупый, деньги, ленивый / усердный, говорящий правду, злой / праведный, ленивый, гордость / смирение, честность / коварство. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 12:1 Notes](./01.md)**
+
+**[](../13/intro.md)**
diff --git a/pro/13/01.md b/pro/13/01.md
new file mode 100644
index 00000000..0a49beac
--- /dev/null
+++ b/pro/13/01.md
@@ -0,0 +1,7 @@
+# Мудрый сын слушает
+
+Альтернативный перевод: «Мудрый сын слушается» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# не слушает обличения
+
+Альтернативный перевод: «не научится от обличения» или «не подчинится, несмотря на обличение» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/13/02.md b/pro/13/02.md
new file mode 100644
index 00000000..81363888
--- /dev/null
+++ b/pro/13/02.md
@@ -0,0 +1,3 @@
+# От плода своих уст
+
+Здесь «плод» представляет собой то, что говорит человек. Альтернативный перевод: «Из слов его уст» или «Из того, что он говорит» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/13/03.md b/pro/13/03.md
new file mode 100644
index 00000000..fe51c19e
--- /dev/null
+++ b/pro/13/03.md
@@ -0,0 +1,7 @@
+# свои уста
+
+Здесь «уста» представляет то, что говорит человек. Альтернативный перевод: «что он говорит» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# широко раскрывает свой рот
+
+Здесь говорится о человеке, который слишком много говорит. Альтернативный перевод: «много говорит» или «слишком много говорит» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/13/04.md b/pro/13/04.md
new file mode 100644
index 00000000..3ae7431b
--- /dev/null
+++ b/pro/13/04.md
@@ -0,0 +1,11 @@
+# желает, но напрасно
+
+"сильно желает, но ничего не получает"
+
+# душа старательного насытится
+
+Здесь «душа» представляет желание. Альтернативный перевод: «У прилежных людей будет насыщенная жизнь» или «прилежный сделает людей очень довольными» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# старательного
+
+люди, которые работают с прилежанием и постоянными усилиями
diff --git a/pro/13/05.md b/pro/13/05.md
new file mode 100644
index 00000000..bc665e80
--- /dev/null
+++ b/pro/13/05.md
@@ -0,0 +1,3 @@
+# позорит
+
+вызывает чувство отвращения
diff --git a/pro/13/06.md b/pro/13/06.md
new file mode 100644
index 00000000..3378e13b
--- /dev/null
+++ b/pro/13/06.md
@@ -0,0 +1,11 @@
+# Праведность хранит
+
+«Праведность» представляет собой образ жизни, угодный Господу. Праведность подобна человеку, который защищает. Альтернативный перевод: «Жизнь, угодная Господу - защита» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# непорочного в пути
+
+Здесь «путь» представляет, как человек руководит своей жизнью. Альтернативный перевод: «кто безупречен в своем образе жизни» или «кто живет честной жизнью» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# неправда губит грешника
+
+Здесь "неправда" представляет собой злое поведение. Альтернативный перевод: «Зло отвлекает грешников от успешного пути» или «Зло разрушает жизнь грешников» (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/13/07.md b/pro/13/07.md
new file mode 100644
index 00000000..88f1f26a
--- /dev/null
+++ b/pro/13/07.md
@@ -0,0 +1,3 @@
+# выдаёт себя за богатого
+
+"кто выставляет себя богатым"
diff --git a/pro/13/08.md b/pro/13/08.md
new file mode 100644
index 00000000..43af02f6
--- /dev/null
+++ b/pro/13/08.md
@@ -0,0 +1,3 @@
+# никто и не угрожает
+
+Возможное значение: никто не угрожает украсть у бедного, потому что у него нечего красть. Альтернативный перевод: «не слышит угроз»
diff --git a/pro/13/09.md b/pro/13/09.md
new file mode 100644
index 00000000..9a369550
--- /dev/null
+++ b/pro/13/09.md
@@ -0,0 +1,7 @@
+# Свет праведных горит весело
+
+Здесь свет представляет жизнь праведного человека или хорошее поведение, а радость - это радость людей. Альтернативный перевод: «Жизнь праведного человека подобна свету, который приносит людям радость» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# светильник неправедных гаснет
+
+Здесь светильник представляет жизнь или поведение злых людей, а выражение «гаснет» - это идиома, означающая, что огонь потух. Светильник гаснет представляет либо умирающего человека, либо жизнь человека, не дающего радости. Альтернативный перевод: «жизни злых людей подобны светильнику, огонь которой будет потушен» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/13/10.md b/pro/13/10.md
new file mode 100644
index 00000000..d7e4bc58
--- /dev/null
+++ b/pro/13/10.md
@@ -0,0 +1,7 @@
+# Из-за высокомерия происходят ссоры
+
+«Гордость всегда вызывает конфликт»
+
+# советующихся
+
+"слушает" и "следует" предложениям, которые полезны и выгодны
diff --git a/pro/13/11.md b/pro/13/11.md
new file mode 100644
index 00000000..c3efd9f6
--- /dev/null
+++ b/pro/13/11.md
@@ -0,0 +1,7 @@
+# богатство уменьшается
+
+«становится меньше»
+
+# умножает его
+
+Альтернативный перевод: «делает так, чтобы его богатство умножилось» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/13/12.md b/pro/13/12.md
new file mode 100644
index 00000000..3b39a6fb
--- /dev/null
+++ b/pro/13/12.md
@@ -0,0 +1,15 @@
+# Долго не сбывающаяся надежда
+
+Здесь «надежда» представляет собой то, на что человек надеется. Это можно указать в активной форме. Альтернативный перевод: «Когда человек надеется на что-то, но не получает его очень долго» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# томит сердце
+
+"томит сердце" человека представляет собой подавление этого человека грустью. Альтернативный перевод: «это вызывает сильную грусть» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# исполнившееся желание — как дерево жизни
+
+Исполнение их надежды и желаний сравнивается с деревом, дающим жизнь. Альтернативный перевод: «выполненное желание похоже на древо жизни» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# дерево жизни
+
+«дерево, дающее жизнь» или «дерево, плод которого поддерживает жизнь». Посмотрите, как вы это перевели в [Притчи 3:18](../03/18.md).
diff --git a/pro/13/13.md b/pro/13/13.md
new file mode 100644
index 00000000..3ef9f0cc
--- /dev/null
+++ b/pro/13/13.md
@@ -0,0 +1,3 @@
+# кто чтит заповеди, тому воздаётся
+
+Альтернативный перевод: «кто исполняет заповеди, тот получит награду» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/13/14.md b/pro/13/14.md
new file mode 100644
index 00000000..fb0bba00
--- /dev/null
+++ b/pro/13/14.md
@@ -0,0 +1,3 @@
+# сетей смерти
+
+Здесь «сеть» представляет опасности, которые убивают. Альтернативный перевод: «ловушки, ведущие к смерти» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/13/15.md b/pro/13/15.md
new file mode 100644
index 00000000..65cacebb
--- /dev/null
+++ b/pro/13/15.md
@@ -0,0 +1,7 @@
+# а путь грешников жесток
+
+Здесь о поведении человека говорят как о пути, по которому он идет. Альтернативный перевод: «но поведение грешников приведет к их собственному уничтожению» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# грешников
+
+Альтернативный перевод: «коварный» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/13/16.md b/pro/13/16.md
new file mode 100644
index 00000000..ba6c62b7
--- /dev/null
+++ b/pro/13/16.md
@@ -0,0 +1,3 @@
+# глупый выставляет напоказ свою глупость
+
+«Выставлять» означает показывать перед всеми. Альтернативный перевод: «глупый показывает свою глупость всем» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/13/17.md b/pro/13/17.md
new file mode 100644
index 00000000..412819c5
--- /dev/null
+++ b/pro/13/17.md
@@ -0,0 +1,7 @@
+# попадает в беду
+
+"ненадежен" или "делает что-то плохое"
+
+# верный посланник
+
+«верный дипломат»
diff --git a/pro/13/18.md b/pro/13/18.md
new file mode 100644
index 00000000..486b18a4
--- /dev/null
+++ b/pro/13/18.md
@@ -0,0 +1,3 @@
+# соблюдает наставление
+
+Абстрактное существительное «наставление» можно обозначить как действие. Альтернативный перевод: «учится, когда кто-то наставляет его» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/13/19.md b/pro/13/19.md
new file mode 100644
index 00000000..aa65544b
--- /dev/null
+++ b/pro/13/19.md
@@ -0,0 +1,3 @@
+# приятно
+
+«это восторг» или «приносит радость»
diff --git a/pro/13/20.md b/pro/13/20.md
new file mode 100644
index 00000000..da73e92b
--- /dev/null
+++ b/pro/13/20.md
@@ -0,0 +1,3 @@
+# развратится
+
+"причинить себе вред" или "разрушить себя"
diff --git a/pro/13/21.md b/pro/13/21.md
new file mode 100644
index 00000000..0e29500a
--- /dev/null
+++ b/pro/13/21.md
@@ -0,0 +1,7 @@
+# Грешников преследует зло
+
+«зло» представляется, как тот кто способность бегать. Альтернативный перевод: «Грешники испытывают проблемы, куда бы они ни пошли» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# праведникам воздаётся добром
+
+Это можно указать в активной форме. Альтернативный перевод: «Бог вознаграждает праведных людей добром» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/13/22.md b/pro/13/22.md
new file mode 100644
index 00000000..48d875d9
--- /dev/null
+++ b/pro/13/22.md
@@ -0,0 +1,7 @@
+# внукам
+
+"сыновья его сыновей" или "дети его детей" или "его потомки"
+
+# богатство грешника сберегается для праведного
+
+Это можно указать в активной форме. Альтернативный перевод: «тот, кто поступает правильно, получит богатство, накопленное грешником» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/13/23.md b/pro/13/23.md
new file mode 100644
index 00000000..e541c745
--- /dev/null
+++ b/pro/13/23.md
@@ -0,0 +1,3 @@
+# но несправедливые отнимают его
+
+«Отнимают» означает полностью удалить что-то. Это можно указать в активном от. Альтернативный перевод: «но несправедливость отнимает эту еду» или «но несправедливые люди отнимают пищу» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/13/24.md b/pro/13/24.md
new file mode 100644
index 00000000..8d59dd88
--- /dev/null
+++ b/pro/13/24.md
@@ -0,0 +1,3 @@
+# наказывает с детства
+
+«учит его через наказание»
diff --git a/pro/13/25.md b/pro/13/25.md
new file mode 100644
index 00000000..24174eac
--- /dev/null
+++ b/pro/13/25.md
@@ -0,0 +1,7 @@
+# Праведник ест досыта
+
+«он удовлетворил себя» или «он выполняет свои желания»
+
+# живот неправедных нуждается
+
+Здесь «живот» олицетворяет желания человека. Альтернативный перевод: «Злой человек всегда жаждет большего» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/13/intro.md b/pro/13/intro.md
new file mode 100644
index 00000000..8c6b3426
--- /dev/null
+++ b/pro/13/intro.md
@@ -0,0 +1,17 @@
+# Притчи 13 Основные примечания
+
+## Структура и формат
+
+Глава 13 продолжает раздел книги, который приписывается Соломону и в основном состоит из коротких отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 13:1 Notes](./01.md)**
+
+**[](../14/intro.md)**
diff --git a/pro/14/01.md b/pro/14/01.md
new file mode 100644
index 00000000..c09ab443
--- /dev/null
+++ b/pro/14/01.md
@@ -0,0 +1,11 @@
+# устраивает свой дом
+
+"строит свой дом" или "делает ее дом лучше"
+
+# дом
+
+Возможные значения: 1) это может относиться к ее фактическому дому, то есть зданию, в котором она живет, или 2) это может относиться к ее семье.
+
+# своими руками
+
+Женщина представлена ее "руками". Альтернативный перевод: «сама» или «по тому, как она себя ведет» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/14/02.md b/pro/14/02.md
new file mode 100644
index 00000000..66385538
--- /dev/null
+++ b/pro/14/02.md
@@ -0,0 +1,11 @@
+# Идущий прямым
+
+«Идущий» представляет поведение жизни. Альтернативный перевод: «ведет свою жизнь справедливо и честно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Его презирает
+
+«показывает, что он его ненавидит»
+
+# тот Его презирает
+
+Слово «тот» относится к нечестному человеку, а «Его» относится к Господу.
diff --git a/pro/14/03.md b/pro/14/03.md
new file mode 100644
index 00000000..e2543317
--- /dev/null
+++ b/pro/14/03.md
@@ -0,0 +1,15 @@
+# В речах ... а речи
+
+Речь относятся к тому, что говорит человек. (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# плеть гордости
+
+Плеть, которым люди будут наказывать глупого, ударяя его по спине за его глупые слова, является метонимом слов, которые выходят из его уст. Альтернативный перевод: «слова, которые заставят людей наказать его» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# мудрых
+
+Это слово во множественном числе. "Мудрецы"
+
+# охраняют их
+
+«защитит их от вреда» или «защитит их»
diff --git a/pro/14/04.md b/pro/14/04.md
new file mode 100644
index 00000000..6c34ee56
--- /dev/null
+++ b/pro/14/04.md
@@ -0,0 +1,11 @@
+# кормушки
+
+«Кормушка» - это приспособление, в который люди кладут корм для животных.
+
+# много прибыли
+
+"хороший урожай"
+
+# от силы волов
+
+«Сила» представляет собой сильную работу, которую может сделать вол. Альтернативный перевод: «из-за работы, которую выполняет вол» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/14/05.md b/pro/14/05.md
new file mode 100644
index 00000000..d298d11b
--- /dev/null
+++ b/pro/14/05.md
@@ -0,0 +1,3 @@
+# много лжи
+
+Альтернативный перевод: «постоянно лжет» (See: [[rc://*/ta/man/translate/figs-idiom]]) Посмотрите, как вы перевели эту фразу в [Притчи 6:19](../06/19.md).
diff --git a/pro/14/06.md b/pro/14/06.md
new file mode 100644
index 00000000..5389ac58
--- /dev/null
+++ b/pro/14/06.md
@@ -0,0 +1,11 @@
+# и не находит
+
+«а мудрости нету» или «но он не найдет мудрости»
+
+# даётся легко
+
+"легко найти" или "приобретает без труда"
+
+# для разумного
+
+«тот, кто мудр» или «человек, который понимает»
diff --git a/pro/14/07.md b/pro/14/07.md
new file mode 100644
index 00000000..ddace2a4
--- /dev/null
+++ b/pro/14/07.md
@@ -0,0 +1,3 @@
+# разумных слов
+
+Альтернативный перевод: «разумной речи» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/14/08.md b/pro/14/08.md
new file mode 100644
index 00000000..c532fe02
--- /dev/null
+++ b/pro/14/08.md
@@ -0,0 +1,11 @@
+# разумного
+
+человек, который имеет здравый смысл
+
+# своего пути
+
+Слово «путь» представляет собой поведение человека. Альтернативный перевод: «его поведение» или «как он живет» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# глупость неразумных — заблуждение
+
+Глупость глупцов заключается в том, что они думают, что они мудры, в то время, когда это не так.
diff --git a/pro/14/09.md b/pro/14/09.md
new file mode 100644
index 00000000..bf5784e1
--- /dev/null
+++ b/pro/14/09.md
@@ -0,0 +1,7 @@
+# над жертвой повинности
+
+Смысл этой фразы в том, что глупцы не каются перед Богом или людьми за то, что они делают неправильно.
+
+# а среди праведных — Божье благоволение
+
+Это можно указать в активной форме. Альтернативный перевод: «но праведники вместе наслаждаются благоволением» или «праведники вместе переживают благоволение Божье» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/14/10.md b/pro/14/10.md
new file mode 100644
index 00000000..3925c85f
--- /dev/null
+++ b/pro/14/10.md
@@ -0,0 +1,7 @@
+# печаль своей
+
+«своя горечь»
+
+# чужой
+
+"те, кто его не знает"
diff --git a/pro/14/11.md b/pro/14/11.md
new file mode 100644
index 00000000..a47b503c
--- /dev/null
+++ b/pro/14/11.md
@@ -0,0 +1,7 @@
+# Дом
+
+Слово «дом» представляет собой все, что происходит внутри. Альтернативный перевод: «домашнее хозяйство» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# процветать
+
+Слово «процветать» означает энергичное цветение цветов и поэтому означает все, что сильно растет. Альтернативный перевод: «Делать хорошо и жить долго» или «Быть здоровым» или «Быть очень успешным» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/14/12.md b/pro/14/12.md
new file mode 100644
index 00000000..6e6d84cd
--- /dev/null
+++ b/pro/14/12.md
@@ -0,0 +1,3 @@
+# Есть пути, которые кажутся человеку прямыми
+
+Слово «путь» представляет собой образ жизни, которому следует человек. Альтернативный перевод: «Люди думают, что то, как они живут, это правильный путь» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/14/13.md b/pro/14/13.md
new file mode 100644
index 00000000..16b9a44e
--- /dev/null
+++ b/pro/14/13.md
@@ -0,0 +1,7 @@
+# смехе ... сердце
+
+Слово «сердце» представляет собой чувства, отношение и мотивы человека. Альтернативный перевод: «Чувства человека могут показать смех» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# болит
+
+"испытать боль"
diff --git a/pro/14/14.md b/pro/14/14.md
new file mode 100644
index 00000000..14e64867
--- /dev/null
+++ b/pro/14/14.md
@@ -0,0 +1,3 @@
+# насытится от своих путей
+
+Слово «пути» представляет поведение человека в жизни. Альтернативный перевод: «что он заслуживает, основываясь на том, как он жил» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/14/15.md b/pro/14/15.md
new file mode 100644
index 00000000..a86da33c
--- /dev/null
+++ b/pro/14/15.md
@@ -0,0 +1,7 @@
+# Глупый
+
+неопытный или наивный
+
+# своим путям
+
+Здесь "путь" представляет поведение человека. Альтернативный перевод: «его действия» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/14/16.md b/pro/14/16.md
new file mode 100644
index 00000000..f7bd18e1
--- /dev/null
+++ b/pro/14/16.md
@@ -0,0 +1,7 @@
+# удаляется от зла
+
+Здесь говорится о зле, как о месте. Альтернативный перевод: «избегает делать зло» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# самонадеян
+
+"ничего не боится"
diff --git a/pro/14/17.md b/pro/14/17.md
new file mode 100644
index 00000000..f8afb477
--- /dev/null
+++ b/pro/14/17.md
@@ -0,0 +1,3 @@
+# Вспыльчивый
+
+"быстро злится"
diff --git a/pro/14/18.md b/pro/14/18.md
new file mode 100644
index 00000000..dd620df9
--- /dev/null
+++ b/pro/14/18.md
@@ -0,0 +1,15 @@
+# Наивный
+
+неопытный
+
+# в наследие получают глупость
+
+Здесь «наследование» означает постоянное владение чем-либо. (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# глупость
+
+Слово «глупость» - это абстрактное существительное, которое представляет глупое мышление и глупые поступки.
+
+# рассудительные
+
+"мудрые люди"
diff --git a/pro/14/19.md b/pro/14/19.md
new file mode 100644
index 00000000..1fa1a5bb
--- /dev/null
+++ b/pro/14/19.md
@@ -0,0 +1,7 @@
+# склонятся
+
+Это значит наклониться, чтобы смиренно выразить уважение и подчинение кому-либо. (See: [[rc://*/ta/man/translate/translate-symaction]])
+
+# у ворот праведника
+
+Грешники придут к домам праведником, что бы склониться перед ними. (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/14/20.md b/pro/14/20.md
new file mode 100644
index 00000000..f91b7572
--- /dev/null
+++ b/pro/14/20.md
@@ -0,0 +1,3 @@
+# Даже близкие ненавидят бедного
+
+Это можно указать в активной форме. Альтернативный перевод: «Люди, даже близкие, ненавидят бедного человека» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/14/21.md b/pro/14/21.md
new file mode 100644
index 00000000..692a9c0c
--- /dev/null
+++ b/pro/14/21.md
@@ -0,0 +1,7 @@
+# Кто ... тот
+
+"Человек ... человек"
+
+# бедным
+
+"бедные люди"
diff --git a/pro/14/22.md b/pro/14/22.md
new file mode 100644
index 00000000..137924a4
--- /dev/null
+++ b/pro/14/22.md
@@ -0,0 +1,11 @@
+# Разве не заблуждаются те, кто замышляет зло?
+
+Предполагаемый ответ на этот вопрос - «да». Альтернативный перевод: «Те, кто замышляет зло, сбиваются с пути». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# кто замышляет зло
+
+«кто строит злые планы» или «кто строит планы на злые дела»
+
+# милость и верность у тех, у кого добрые мысли
+
+Абстрактные существительные «милость» и «верность» можно выразить глаголом «миловать» и прилагательным «верный». Альтернативный перевод: «Бог покажет тем, кто планирует делать то, что хорошо, что он любит их не переставая, и он будет им верен» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/14/23.md b/pro/14/23.md
new file mode 100644
index 00000000..88232893
--- /dev/null
+++ b/pro/14/23.md
@@ -0,0 +1,3 @@
+# а от пустословия
+
+«но если вы только говорите»
diff --git a/pro/14/24.md b/pro/14/24.md
new file mode 100644
index 00000000..7d24d464
--- /dev/null
+++ b/pro/14/24.md
@@ -0,0 +1,7 @@
+# Венец мудрых
+
+Слово «венец» представляет собой  награду. Альтернативный перевод: «Награда мудрых людей» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# глупость неразумных
+
+Посмотрите, как вы перевели эту фразу в [Притчи 14:8](../14/08.md).
diff --git a/pro/14/25.md b/pro/14/25.md
new file mode 100644
index 00000000..d40f1df6
--- /dev/null
+++ b/pro/14/25.md
@@ -0,0 +1,3 @@
+# много лжи
+
+Посмотрите, как вы перевели эту фразу в [Притчи 6:19](../06/19.md). Альтернативный перевод: «постоянно лжет» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/14/26.md b/pro/14/26.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/14/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/14/27.md b/pro/14/27.md
new file mode 100644
index 00000000..9cf8e80b
--- /dev/null
+++ b/pro/14/27.md
@@ -0,0 +1,3 @@
+# от сетей смерти
+
+«Сети» - это своего рода ловушка, используемая для охоты на животных, и представляет собой нечто хитрое и опасное, которое убивает. Альтернативный перевод: «из ловушки, которая убьет» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/14/28.md b/pro/14/28.md
new file mode 100644
index 00000000..57acdac7
--- /dev/null
+++ b/pro/14/28.md
@@ -0,0 +1,7 @@
+# Множество народа
+
+«Сколькими людьми он правит»
+
+# беда правителю
+
+«это проблемы для правителя его царство падет»
diff --git a/pro/14/29.md b/pro/14/29.md
new file mode 100644
index 00000000..e64fc165
--- /dev/null
+++ b/pro/14/29.md
@@ -0,0 +1,3 @@
+# раздражительный
+
+человек, который быстро злится
diff --git a/pro/14/30.md b/pro/14/30.md
new file mode 100644
index 00000000..f6a325ac
--- /dev/null
+++ b/pro/14/30.md
@@ -0,0 +1,7 @@
+# Кроткое сердце
+
+«Мирное мышление» или «Мирное отношение»
+
+# гниль для костей
+
+Слово «гниль» представляет собой разрушение человека, а «кости» представляет собой целого человека. Альтернативный перевод: «разрушение человека» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/14/31.md b/pro/14/31.md
new file mode 100644
index 00000000..ee317c3e
--- /dev/null
+++ b/pro/14/31.md
@@ -0,0 +1,15 @@
+# Кто ... кто
+
+"Человек, который ... человек, который"
+
+# оскорбляет
+
+Выражает непочтение , призрение
+
+# бедного ... нуждающемуся
+
+"бедный человек ... нуждающийся человек"
+
+# делает добро
+
+"добр к" или "помогает"
diff --git a/pro/14/32.md b/pro/14/32.md
new file mode 100644
index 00000000..b1f08880
--- /dev/null
+++ b/pro/14/32.md
@@ -0,0 +1,3 @@
+# За своё зло грешник будет отвергнут
+
+Это можно указать в активной форме. Альтернативный перевод: «злые действия разрушают» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/14/33.md b/pro/14/33.md
new file mode 100644
index 00000000..6726c099
--- /dev/null
+++ b/pro/14/33.md
@@ -0,0 +1,15 @@
+# Мудрость обитает в сердце
+
+Слово «сердце» представляет чувства, установки и мотивы человека. Альтернативный перевод: «Мудрое отношение» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# разумного
+
+"проницательный человек"
+
+# она даёт себя познать
+
+Это можно указать в активной форме. Альтернативный перевод: «она следит за тем, чтобы люди ее знали» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# она
+
+Слово «она» относится к мудрости. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/14/34.md b/pro/14/34.md
new file mode 100644
index 00000000..8f83f8d5
--- /dev/null
+++ b/pro/14/34.md
@@ -0,0 +1,3 @@
+# позор
+
+стыд
diff --git a/pro/14/35.md b/pro/14/35.md
new file mode 100644
index 00000000..2279dc24
--- /dev/null
+++ b/pro/14/35.md
@@ -0,0 +1,7 @@
+# к разумному рабу
+
+«кто действует мудро» или «кто следит за тем, чтобы плохие вещи не случались»
+
+# на том, кто
+
+"слуга который"
diff --git a/pro/14/intro.md b/pro/14/intro.md
new file mode 100644
index 00000000..d1e05eed
--- /dev/null
+++ b/pro/14/intro.md
@@ -0,0 +1,17 @@
+# Притчи 14 Основные примечания
+
+## Структура и формат
+
+Глава 14 продолжает раздел книги, который приписывается Соломону и заполнен в основном короткими отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 14:1 Notes](./01.md)**
+
+**[](../15/intro.md)**
diff --git a/pro/15/01.md b/pro/15/01.md
new file mode 100644
index 00000000..68f0752c
--- /dev/null
+++ b/pro/15/01.md
@@ -0,0 +1,7 @@
+# Кроткий ответ останавливает гнев
+
+Альтернативный перевод: «Мягкий ответ человека мягко успокоит гнев» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# а оскорбительное слово возбуждает ярость
+
+Альтернативный перевод: «но грубая речь заставляет этого человека становиться  злее» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/02.md b/pro/15/02.md
new file mode 100644
index 00000000..6f0cd1dc
--- /dev/null
+++ b/pro/15/02.md
@@ -0,0 +1,11 @@
+# Язык мудрых даёт добрые знания
+
+Здесь слово «язык» относится к человеку, который говорит. Альтернативный перевод: «Мудрые люди когда говорят, тем самым знания» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# добрые знания
+
+"полезные знания" или "знания, которые ведут к добру и процветанию"
+
+# уста глупых произносит глупость
+
+Слово «уста» представляет тех, кто говорит. Альтернативный перевод: «глупые всегда говорят глупости» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/15/03.md b/pro/15/03.md
new file mode 100644
index 00000000..e3e212d0
--- /dev/null
+++ b/pro/15/03.md
@@ -0,0 +1,3 @@
+# за плохими, и за добрыми
+
+Слова «плохие» и «добрые» относятся к людям. Альтернативный перевод: «злые люди и добрые люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/15/04.md b/pro/15/04.md
new file mode 100644
index 00000000..979a5087
--- /dev/null
+++ b/pro/15/04.md
@@ -0,0 +1,7 @@
+# Кроткий язык — дерево жизни
+
+Слово «язык» относится к речи. Автор говорит о словах человека, которые помогают и ободряют других, как если бы они были деревом,у которого есть плоды жизни. Альтернативный перевод: «Добрые слова подобны дереву, дающему жизнь» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# лживый — сокрушение духа
+
+Фраза «лживый» относится к лживой или вредной речи. Альтернативный перевод: «лживая речь заставляет человека отчаиваться» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/05.md b/pro/15/05.md
new file mode 100644
index 00000000..fa56d588
--- /dev/null
+++ b/pro/15/05.md
@@ -0,0 +1,7 @@
+# кто слушает обличения
+
+Слово «обличение» можно перевести как глагол. Альтернативный перевод: «тот, кто учится, когда кто-то исправляет его» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# тот разумен
+
+"мудрый"
diff --git a/pro/15/06.md b/pro/15/06.md
new file mode 100644
index 00000000..49ae1455
--- /dev/null
+++ b/pro/15/06.md
@@ -0,0 +1,3 @@
+# в прибыли грешника
+
+Слово «прибыль» можно перевести как  фразу. Альтернативный перевод: «богатство, которое злой человек зарабатывает» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/15/07.md b/pro/15/07.md
new file mode 100644
index 00000000..b026adbd
--- /dev/null
+++ b/pro/15/07.md
@@ -0,0 +1,7 @@
+# Уста мудрых распространяют знание
+
+Слово «уста» отражает то, что говорят мудрые люди. Автор говорит о знании, как будто это семена, которые мудрые люди разбрасывают вокруг, когда они говорят. Альтернативный перевод: «Речь мудрых людей распространяет знания» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# сердца глупых не такие
+
+Возможные значения: 1) слово «сердца» является синекдохой для самих глупцов и означает, что они не распространяют знания, как это делают мудрые люди. Альтернативный перевод: «глупцы не распространяют знания» или 2) глупцы не имеют знаний в своих сердцах, а «сердца» являются метонимом мыслей. Альтернативный перевод: «глупцы не понимают знания» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/15/08.md b/pro/15/08.md
new file mode 100644
index 00000000..9cec5272
--- /dev/null
+++ b/pro/15/08.md
@@ -0,0 +1,7 @@
+# праведных
+
+"люди, которые живут правильно"
+
+# Ему угодна
+
+"радует Его"
diff --git a/pro/15/09.md b/pro/15/09.md
new file mode 100644
index 00000000..cd32f6d0
--- /dev/null
+++ b/pro/15/09.md
@@ -0,0 +1,7 @@
+# Мерзость для Господа путь грешника
+
+Об образе жизни злых людей говорят, как будто они являются путями, по которым эти люди идут. Альтернативный перевод: «Господь ненавидит то, как живут злые люди» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# идущего путём праведности
+
+Альтернативный перевод: «человек, который стремится жить правильно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/10.md b/pro/15/10.md
new file mode 100644
index 00000000..2992f14e
--- /dev/null
+++ b/pro/15/10.md
@@ -0,0 +1,7 @@
+# Того, кто оставляет путь
+
+Здесь «путь» относится к пути праведности. О человеке, который перестает делать то, что правильно, говорят о том, что он перестал ходить по правильному пути. Альтернативный перевод: «любой, кто перестает жить правильно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# кто ненавидит обличение
+
+Слово «обличение» можно перевести как глагол. Альтернативный перевод: «человек, который ненавидит, когда другие исправляют его» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/15/11.md b/pro/15/11.md
new file mode 100644
index 00000000..51a1bbb8
--- /dev/null
+++ b/pro/15/11.md
@@ -0,0 +1,11 @@
+# Преисподняя и Аваддон перед Господом
+
+Слова «Преисподняя и Аваддон» относятся к месту мертвых. Господь знает все о месте мертвых, которое открыто перед Ним. Альтернативный перевод: «Господь знает все о месте, где находятся мертвые люди» (See: [[rc://*/ta/man/translate/figs-doublet]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# тем более — сердца людей
+
+Здесь подчеркивается, что, поскольку Господь знает все о месте мертвых, более очевидно, что Он знает все о сердцах людей. Альтернативный перевод: «так Он, несомненно, знает сердца сынов человеческих!» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# сердца людей
+
+Здесь слово «сердца» представляет мысли и мотивы. Альтернативный перевод: «мысли людей» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/15/12.md b/pro/15/12.md
new file mode 100644
index 00000000..bfee62a5
--- /dev/null
+++ b/pro/15/12.md
@@ -0,0 +1,7 @@
+# Гордый не любит тех, кто его обличает
+
+Слово «обличение» можно перевести в форме глагола. Альтернативный перевод: «Гордый ненавидит, когда другие исправляют его» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# к мудрым не пойдёт
+
+Подразумевается, что он не пойдет к мудрым, чтобы искать их совета. Альтернативный перевод: «Он не пойдет к мудрым, чтобы искать их совета» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/15/13.md b/pro/15/13.md
new file mode 100644
index 00000000..c158377e
--- /dev/null
+++ b/pro/15/13.md
@@ -0,0 +1,7 @@
+# Радостное сердце делает лицо добрым
+
+Здесь слово «сердце» представляет человека. Альтернативный перевод: «Когда человек радостен, у него веселое лицо» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# унывает дух
+
+Автор говорит о человеке, который в унынии, как если бы дух этого человека был объектом, который сокрушен. Посмотрите, как вы это перевели в [Притчи 15:4](../15/04.md). Альтернативный перевод: «делает человека обескураженным» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/14.md b/pro/15/14.md
new file mode 100644
index 00000000..557d8a61
--- /dev/null
+++ b/pro/15/14.md
@@ -0,0 +1,7 @@
+# Сердце разумного
+
+Здесь слово «сердце» представляет разум и мысли. Альтернативный перевод: «Разум проницательного человека» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# уста глупых питаются глупостью
+
+Здесь слово «уста» представляет человека. Автор говорит о глупых, желающих глупостей, как если бы они ели глупости. Альтернативный перевод: «глупые люди хотят глупости, как если бы это была пища, которую они едят» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/15.md b/pro/15/15.md
new file mode 100644
index 00000000..bafe1ad4
--- /dev/null
+++ b/pro/15/15.md
@@ -0,0 +1,11 @@
+# Все дни несчастного печальны
+
+«Угнетенные люди несчастны все свои дни»
+
+# а у кого весёлое сердце, у того всегда пир
+
+Здесь слово «сердце» представляет человека. Автор говорит о веселом человеке, наслаждающемся жизнью, как если бы этот человек праздновал праздник, который не заканчивается. Альтернативный перевод: «веселый человек наслаждается жизнью, как если бы он праздновал бесконечный праздник» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# всегда пир
+
+"праздник, который никогда не заканчивается"
diff --git a/pro/15/16.md b/pro/15/16.md
new file mode 100644
index 00000000..442f8c25
--- /dev/null
+++ b/pro/15/16.md
@@ -0,0 +1,3 @@
+# с ним тревога
+
+"со смущением"
diff --git a/pro/15/17.md b/pro/15/17.md
new file mode 100644
index 00000000..af020f66
--- /dev/null
+++ b/pro/15/17.md
@@ -0,0 +1,19 @@
+# блюдо с овощами
+
+Овощи представляют собой простую еду. Альтернативный перевод: «простая еда» или «очень дешевая еда» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# с любовью
+
+Слово «любовь» можно перевести словесной фразой. Альтернативный перевод: «где люди любят друг друга» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# откормленный бык, но с ненавистью
+
+Альтернативный перевод: «откормленный теленок, который подается с ненавистью» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# откормленный бык
+
+Это относится к быку, которого много кормили, чтобы он стал толстым. Здесь он представляет собой вкусную еду или праздник. Альтернативный перевод: «роскошная еда» или «пир» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# с ненавистью
+
+Слово «ненависть» можно перевести фразой. Альтернативный перевод: «где люди ненавидят друг друга» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/15/18.md b/pro/15/18.md
new file mode 100644
index 00000000..514557c8
--- /dev/null
+++ b/pro/15/18.md
@@ -0,0 +1,3 @@
+# затевает ссору
+
+Альтернативный перевод: «заставляет людей больше спорить» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/15/19.md b/pro/15/19.md
new file mode 100644
index 00000000..5009d954
--- /dev/null
+++ b/pro/15/19.md
@@ -0,0 +1,15 @@
+# Путь ленивого ... путь праведных
+
+Автор говорит о жизни человека, как если бы это был путь, по которому он идет. Альтернативный перевод: «Жизнь ленивца ... жизнь праведника» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Путь ленивого — как терновая изгородь
+
+Автор сравнивает образ жизни ленивца с попыткой пройти через колючую изгородь. Это причиняет человеку боль. Альтернативный перевод: «Жизнь ленивца похожа на человека, пытающегося пройти через колючую изгородь» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# путь праведных — гладкий
+
+Автор говорит о благословениях, которые праведные люди испытывают в жизни, как если бы они шли по гладкой дороге. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# гладкий
+
+Это широкая, ровная дорога без препятствий и выбоин.
diff --git a/pro/15/20.md b/pro/15/20.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/15/20.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/15/21.md b/pro/15/21.md
new file mode 100644
index 00000000..b71b1dce
--- /dev/null
+++ b/pro/15/21.md
@@ -0,0 +1,3 @@
+# разумный идёт прямой дорогой
+
+Автор говорит о человеке, поступающем правильно, как если бы он шел прямо по дороге. Альтернативный перевод: «человек, который понимает, делает то, что правильно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/22.md b/pro/15/22.md
new file mode 100644
index 00000000..26e9794c
--- /dev/null
+++ b/pro/15/22.md
@@ -0,0 +1,15 @@
+# планы разрушаются
+
+"Планы провалились" или "не исполнились"
+
+# Без совета
+
+«когда некому дать совет» или "совет не принимают"
+
+# советников
+
+люди, которые дают рекомендации в качестве руководства к действию
+
+# они состоятся
+
+"планы успешны"
diff --git a/pro/15/23.md b/pro/15/23.md
new file mode 100644
index 00000000..57c23b3c
--- /dev/null
+++ b/pro/15/23.md
@@ -0,0 +1,7 @@
+# в его ответе
+
+«подходящий ответ» или «соответствующий ответ»
+
+# как хорошо слово, сказанное вовремя!
+
+Это восклицание подчеркивает, что слово, сказанное в нужное время, очень хорошо. Альтернативный перевод: «Слово, которое человек говорит в нужное время, очень хорошо» (See: [[rc://*/ta/man/translate/figs-exclamations]])
diff --git a/pro/15/24.md b/pro/15/24.md
new file mode 100644
index 00000000..b82ed723
--- /dev/null
+++ b/pro/15/24.md
@@ -0,0 +1,3 @@
+# Путь жизни ... вверх ... от преисподней внизу
+
+Автор говорит об образе жизни, который приводит к жизни, как если бы это был путь, ведущий вверх. Тем самым человек избегает преисподнюю, которая находится внизу. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/25.md b/pro/15/25.md
new file mode 100644
index 00000000..239a8538
--- /dev/null
+++ b/pro/15/25.md
@@ -0,0 +1,3 @@
+# дом
+
+Это синекдоха для домашнего хозяйства, имущества и богатства человека. (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/15/26.md b/pro/15/26.md
new file mode 100644
index 00000000..1404961e
--- /dev/null
+++ b/pro/15/26.md
@@ -0,0 +1,3 @@
+# слова непорочных
+
+«добрые слова честных людей» или «приятные слова честных людей»
diff --git a/pro/15/27.md b/pro/15/27.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/15/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/15/28.md b/pro/15/28.md
new file mode 100644
index 00000000..c07d7233
--- /dev/null
+++ b/pro/15/28.md
@@ -0,0 +1,7 @@
+# Сердце праведного обдумывает свой ответ
+
+Здесь слово «сердце» является метонимом для разума и мыслей. Это представляет человека, который думает, прежде чем дать ответ. Альтернативный перевод: «Человек, который делает правильные размышления, что сказать, прежде чем он ответит» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# уста грешника изрыгают зло
+
+Слово «уста» представляет тех, кто говорит. Альтернативный перевод: «злые люди всегда говорят злые вещи» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/15/29.md b/pro/15/29.md
new file mode 100644
index 00000000..d1ddf0a7
--- /dev/null
+++ b/pro/15/29.md
@@ -0,0 +1,3 @@
+# Господь далеко от грешников
+
+Автор говорит о том, что Господь не слушает злых людей, как если бы он был физически далеко от них. Альтернативный перевод: «Господь не слушает нечестивых» или «Господь не отвечает нечестивым» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/15/30.md b/pro/15/30.md
new file mode 100644
index 00000000..a27edcc7
--- /dev/null
+++ b/pro/15/30.md
@@ -0,0 +1,11 @@
+# Светлый взгляд
+
+Автор говорит о выражении радости на лице, как будто глаза человека излучают свет. Альтернативный перевод: «Веселое выражение» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# радует сердце
+
+Слово «сердце» представляет человека. Возможные значения: 1) человек с веселым выражением становится радостным или 2) другие люди становятся радостными, когда видят кого-то с веселым выражением лица. Альтернативный перевод: «заставляет человека быть радостным» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# добрая весть укрепляет кости
+
+Здесь слово «кости» представляет человека. Альтернативный перевод: «получение хороших новостей дает человеку чувствовать себя хорошо» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/15/31.md b/pro/15/31.md
new file mode 100644
index 00000000..eecd265f
--- /dev/null
+++ b/pro/15/31.md
@@ -0,0 +1,3 @@
+# находится среди мудрых
+
+Возможные значения: 1) люди будут продолжать считать такого мудрым человеком или 2) такие будут продолжать наслаждаться обществом мудрых людей.
diff --git a/pro/15/32.md b/pro/15/32.md
new file mode 100644
index 00000000..51a7dc65
--- /dev/null
+++ b/pro/15/32.md
@@ -0,0 +1,3 @@
+# прислушивается к обличению
+
+Слово «обличение» можно перевести фразой. Альтернативный перевод: «слушает, когда другие поправляют его» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/15/33.md b/pro/15/33.md
new file mode 100644
index 00000000..9f3292d2
--- /dev/null
+++ b/pro/15/33.md
@@ -0,0 +1,11 @@
+# Страх перед Господом учит мудрости
+
+Слова «страх» и «мудрость» можно перевести фразами. Альтернативный перевод: «Когда человек боится Господа, он научится быть мудрым» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# Страх перед Господом
+
+Посмотрите, как вы перевели эту фразу в [Притчи 1:7](../01/07.md).
+
+# славе предшествует смирение
+
+Это означает, что человек должен сначала научиться смирению, прежде чем Господь почтит его.
diff --git a/pro/15/intro.md b/pro/15/intro.md
new file mode 100644
index 00000000..5e27319b
--- /dev/null
+++ b/pro/15/intro.md
@@ -0,0 +1,17 @@
+# Притчи 15 Основные примечания
+
+## Структура и формат
+
+Глава 15 продолжает раздел книги, который приписывается Соломону и заполнен в основном короткими отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 15:1 Notes](./01.md)**
+
+**[](../16/intro.md)**
diff --git a/pro/16/01.md b/pro/16/01.md
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+# Человек предполагает в сердце
+
+Здесь слово «сердце» представляет разум и мысли человека. Альтернативный перевод: «Человек строит планы в своем уме» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# ответ от Господа
+
+Возможные значения: 1) Господь говорит Свой ответ на планы человека, или 2) Господь позволяет человеку говорить словами о планах, которые Он создал. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/02.md b/pro/16/02.md
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+# Все пути человека в его собственных глазах правильные
+
+Глаза представляют мысли или суждение. Автор говорит о том, что делает человек, как если бы он шел по пути. Альтернативный перевод: «Человек думает, что все, что он делает, чисто» или «Человек судит обо всем, что он делает, как о чистом» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Господь взвешивает души
+
+Здесь слово «души» обозначает желания и мотивы людей. Автор говорит о Господе, различающем и оценивающем желания и мотивы человека, как если бы он взвешивал душу этого человека. Альтернативный перевод: "Господь судит мотивы человека" (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/03.md b/pro/16/03.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/16/04.md b/pro/16/04.md
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+# даже грешника — на день бедствия
+
+Словесная фраза может быть предоставлена из предыдущей фразы. Альтернативный перевод: «Он сделал даже нечестивого на день бедствия» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/pro/16/05.md b/pro/16/05.md
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+# каждый надменный сердцем
+
+Здесь слово «сердце» представляет человека. Альтернативный перевод: «все, кто высокомерен» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# он не останется без наказания
+
+Это можно указать в активной форме. Альтернативный перевод: "Господь непременно накажет их" (See: [[rc://*/ta/man/translate/figs-litotes]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/16/06.md b/pro/16/06.md
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+# отводит от зла
+
+Автор говорит о людях, которые больше не делают злых дел, как будто они отворачиваются от зла. Альтернативный перевод: «люди перестают делать злые дела» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/07.md b/pro/16/07.md
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+# Он примиряет
+
+"Господь примиряет"
diff --git a/pro/16/08.md b/pro/16/08.md
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+# большая прибыль
+
+"зарабатывать много денег"
+
+# с неправдой
+
+"с проступком" или "с ложью"
diff --git a/pro/16/09.md b/pro/16/09.md
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+# Сердце человека обдумывает свой путь
+
+Здесь слово «сердце» представляет разум и мысли. Автор говорит о действиях человека, как если бы он шел по пути. Альтернативный перевод: «Человек планирует в разуме, что он будет делать» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Господь утверждает его шаги
+
+Автор говорит о Господе, определяющей результат планов человека, как если бы Господь говорил этому человеку, куда идти. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/10.md b/pro/16/10.md
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+# В устах царя — вдохновенное слово
+
+Здесь слово «уста» является метонимом того, что говорит царь. Альтернативный перевод: «То, что говорит царь, является вдохновением для слушающих» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# его слова не должны нарушать правосудие
+
+Альтернативный перевод: «он не должен говорить лживо, когда судит» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/16/11.md b/pro/16/11.md
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+# Верные весы и весовые чаши — от Господа
+
+Господь требует справедливости при ведении бизнеса. Нечестные люди использовали в своих весах более тяжелые или легкие чаши, чтобы получить больше при покупке или продаже. (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# от Него все гири в сумке
+
+Торговцы несли свои гири в сумках. Возможные значения: 1) Господь определил, сколько весит каждая гиря, или 2) Господь заинтересован в точности каждой гире, который использует торговец.
diff --git a/pro/16/12.md b/pro/16/12.md
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+# Мерзость для
+
+Это можно указать в активной форме. Альтернативный перевод: «это то, что люди презирают» или «это то, что презирает Господь» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# потому что праведностью утверждается престол
+
+Здесь слово «престол» представляет царское правление. Это можно указать в активной форме. Альтернативный перевод: «ибо царь устанавливает свое правление, делая то, что правильно» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/16/13.md b/pro/16/13.md
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+++ b/pro/16/13.md
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+# правдивые уста
+
+Здесь слово «уста» представляет человека, который говорит. Альтернативный перевод: «человек, который говорит правду» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/16/14.md b/pro/16/14.md
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+++ b/pro/16/14.md
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+# Царский гнев — вестник смерти
+
+Альтернативный перевод: «Злость царя может убить людей» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/15.md b/pro/16/15.md
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+++ b/pro/16/15.md
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+# Общая информация:
+
+Стих 15 является противоположностью стиха 14.
+
+# В светлом взгляде царя — жизнь
+
+Альтернативный перевод: «Когда царь весел, люди живут» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# его расположение как облако с поздним дождём
+
+Автор сравнивает царя, проявляющего благосклонность к кому-то, с облаком, которое приносит дождь, чтобы вызвать рост урожая Оба обещают благословение тем, кто их получает. (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/16/16.md b/pro/16/16.md
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+++ b/pro/16/16.md
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+# Приобретение мудрости лучше золота
+
+Здесь подчеркивается, что мудрость гораздо лучше, чем обладание золотом. Альтернативный перевод: «Гораздо лучше получить мудрость, чем золото» (See: [[rc://*/ta/man/translate/figs-exclamations]])
+
+# приобретение разума лучше отборного серебра
+
+Это можно указать в активной форме. Альтернативный перевод: «Человек должен приобретать разум, и это ценнее чем получить серебро» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/16/17.md b/pro/16/17.md
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+++ b/pro/16/17.md
@@ -0,0 +1,7 @@
+# Путь праведных
+
+Автор говорит об образе жизни честных людей, как будто это хорошая дорога, свободная от препятствий. Альтернативный перевод: «Праведный путь, которым живут праведные люди» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# уклонение от зла
+
+Автор говорит о том, чтобы избегать или больше не делать злых дел, как если бы они отворачивались от зла. Альтернативный перевод: «удерживаться от зла» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/18.md b/pro/16/18.md
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+++ b/pro/16/18.md
@@ -0,0 +1,7 @@
+# гордость
+
+Альтернативный перевод: "высокомерное отношение" (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# падению
+
+«Разорению» или «провал»
diff --git a/pro/16/19.md b/pro/16/19.md
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+++ b/pro/16/19.md
@@ -0,0 +1,3 @@
+# добычу
+
+вещи, взятые в бою
diff --git a/pro/16/20.md b/pro/16/20.md
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index 00000000..3cd7d95b
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+++ b/pro/16/20.md
@@ -0,0 +1,3 @@
+# ведёт дело разумно
+
+Это можно указать в активной форме. Альтернативный перевод: «чему их научили» или «чему они научились» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/16/21.md b/pro/16/21.md
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index 00000000..4149f12b
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+++ b/pro/16/21.md
@@ -0,0 +1,11 @@
+# Мудрого сердцем назовут разумным
+
+Этот человек будет иметь репутацию разумного человека. Это можно указать в активной форме. Альтернативный перевод: «Люди назовут того, кто мудр в сердце - разумным» или «Тот, кто мудр сердцем, будет иметь репутацию разумного человека» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Мудрого сердцем
+
+Здесь сердце представляет разум и мысли. Альтернативный перевод: «Тот, кто рассудителен в своем мыслях» или «Тот, кто мудр в своем мышлении» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# сладкая речь
+
+Автор говорит о доброй или приятной речи, как будто это что-то сладкое на вкус. Альтернативный перевод: «добрая речь» или «приятная речь» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/22.md b/pro/16/22.md
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+++ b/pro/16/22.md
@@ -0,0 +1,3 @@
+# Разум ... источник жизни
+
+Автор говорит о «Разуме», как будто это был источник, который непрерывно течет и поддерживает жизнь тех, кто пьет из него. Альтернативный перевод: «Разум подобен роднику, который течет с животворящей водой» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/23.md b/pro/16/23.md
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+++ b/pro/16/23.md
@@ -0,0 +1,7 @@
+# Сердце мудрого делает
+
+Здесь слово «сердце» представляет разум и мысли. Альтернативный перевод: «Мысли мудрого человека делают» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# делает его речь мудрой
+
+Альтернативный перевод: «то, что он говорит это мудро» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/16/24.md b/pro/16/24.md
new file mode 100644
index 00000000..40c3ab39
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+++ b/pro/16/24.md
@@ -0,0 +1,7 @@
+# сладкие для души
+
+Автор сравнивает приятные слова со сладостью меда: как сладок мед для уст, так и добрые слова приятны для души.
+
+# целебные для костей
+
+Здесь слово «кости» представляет тело человека. Альтернативный перевод: "исцеление для тела" (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/16/25.md b/pro/16/25.md
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index 00000000..244c1cfd
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+++ b/pro/16/25.md
@@ -0,0 +1,7 @@
+# Есть пути, которые кажутся человеку прямыми
+
+Автор говорит о поведении человека, как о дороге, по которой он движется. Альтернативный перевод: «Человек считает, что его образ жизни правильный» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# но их конец — путь к смерти
+
+Слово «их» относится к «пути» в предыдущей строке. Этот «путь» - дорога, ведущая к смерти.
diff --git a/pro/16/26.md b/pro/16/26.md
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index 00000000..52f253ec
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+++ b/pro/16/26.md
@@ -0,0 +1,7 @@
+# Трудящийся работает ... рот принуждает
+
+Это означает, что человек, который трудится, мотивирован своим желанием есть. Альтернативный перевод: «Трудящийся работает, чтобы  было , что бы покушать» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# рот принуждает его к этому
+
+Слово "Рот" выражает голод, желание есть. Альтернативный перевод: «он работает, потому что он голоден» (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/16/27.md b/pro/16/27.md
new file mode 100644
index 00000000..9d4e8a09
--- /dev/null
+++ b/pro/16/27.md
@@ -0,0 +1,15 @@
+# Негодяй замышляет зло
+
+Альтернативный перевод: «Злой человек думает, как причинить вред» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# негодяй
+
+«злой»
+
+# зло
+
+беда
+
+# его рот, как палящий огонь
+
+Автор сравнивает то, как слова этого человека причиняют боль другим, с тем, как огонь сжигает вещи. Альтернативный перевод: «он причиняет людям боль своими словами, как огонь опаляет вещи» (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/16/28.md b/pro/16/28.md
new file mode 100644
index 00000000..4e18fa14
--- /dev/null
+++ b/pro/16/28.md
@@ -0,0 +1,3 @@
+# сплетник
+
+человек, который сплетничает или распространяет слухи
diff --git a/pro/16/29.md b/pro/16/29.md
new file mode 100644
index 00000000..03aec913
--- /dev/null
+++ b/pro/16/29.md
@@ -0,0 +1,11 @@
+# Человек с плохими намерениями обольщает своего ближнего
+
+Подразумевается, что этот человек лжет своему ближнему, чтобы заставить его присоединиться к нему в насильственных действиях. Альтернативный перевод: «Человек с плохими намерениями заманивает своего ближнего» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# ведёт его на недобрый путь
+
+Автор говорит о действиях человека, как если бы это было дорогой, по которой он идет. Альтернативный перевод: «заставляет его делать плохие вещи» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# недобрый путь
+
+Альтернативный перевод: «очень плохой путь» или «ужасный путь» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/16/30.md b/pro/16/30.md
new file mode 100644
index 00000000..d1dadbdc
--- /dev/null
+++ b/pro/16/30.md
@@ -0,0 +1,11 @@
+# он прищуривает свои глаза
+
+Это выражение является жестом лица, который люди могут использовать, чтобы сообщить о своих планах другим. Посмотрите, как вы перевели «прищуривает глаза» в [Притчи 10:10](../10/10.md).
+
+## закусывая себе губы, совершает злодейство
+
+Эта фраза показывает, что человек совершает зло в сильной злобе и ярости.
+
+# совершает злодейство
+
+"будет делать зло"
diff --git a/pro/16/31.md b/pro/16/31.md
new file mode 100644
index 00000000..06525eb3
--- /dev/null
+++ b/pro/16/31.md
@@ -0,0 +1,7 @@
+# Седина — венец славы
+
+Автор говорит о седых волосах, как будто это венец. «Седые волосы» - метоним старости. Альтернативный перевод: «Человек, который прожил достаточно долго, чтобы иметь седые волосы, похож на того, кто носит славный венец на голове» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# которая обретается
+
+Это можно указать в активной форме. Альтернативный перевод: «человек получает это» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/16/32.md b/pro/16/32.md
new file mode 100644
index 00000000..0bb327c3
--- /dev/null
+++ b/pro/16/32.md
@@ -0,0 +1,3 @@
+# владеющий собой
+
+Автор говорит о человеке, способном контролировать свой характер и эмоции, как если бы он управлял собой. Альтернативный перевод: «тот, кто контролирует свои эмоции» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/16/33.md b/pro/16/33.md
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+# Бросают жребий в полы
+
+Это можно указать в активной форме. Альтернативный перевод: «Человек бросает жребий на колени» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# что выпадет — от Господа
+
+Возможные значения: 1) Господь решает, какой будет жребий, или 2) Не полы, а Господь определяет, что произойдет.
diff --git a/pro/16/intro.md b/pro/16/intro.md
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+# Притчи 16 Основные примечания
+
+## Структура и формат
+
+Глава 16 продолжает раздел книги, который приписывается Соломону и заполнен в основном короткими отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Царь и царская семья
+
+Некоторые из этих притч упоминают Царя. Как и в других случаях, это предназначено для всех правителей.
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 16:1 Notes](./01.md)**
+
+**[](../17/intro.md)**
diff --git a/pro/17/01.md b/pro/17/01.md
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+++ b/pro/17/01.md
@@ -0,0 +1,7 @@
+# с миром
+
+Альтернативный перевод: «иметь мир» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# чем дом, полный заколотого скота, в котором раздоры
+
+Альтернативный перевод: «чем быть в доме, полном пиршества с раздором» или «чем быть в доме, полном пиршества, где есть раздор» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/pro/17/02.md b/pro/17/02.md
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+++ b/pro/17/02.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/17/03.md b/pro/17/03.md
new file mode 100644
index 00000000..1ad56bc1
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+++ b/pro/17/03.md
@@ -0,0 +1,11 @@
+# Плавильня — для серебра, и печь — для золота
+
+Это относится к тому, как очищают золото и серебро. Металл очищают, нагревая его до высокой температуры, так что он плавится и примеси могут быть удалены. Альтернативный перевод: «Плавильня используется для очищения серебра, а печь - для очищения золота» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Плавильня
+
+емкость, в котором металлы плавятся при очень высокой температуре
+
+# сердца испытывает Господь
+
+Это говорит о том, что Господь испытывает людей, чтобы помочь им перестать быть злыми и глупыми, как если бы их сердца были металлом, которые Господь очищает, чтобы удалить все нечистое. Альтернативный перевод: «Господь очищает сердца людей» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/17/04.md b/pro/17/04.md
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--- /dev/null
+++ b/pro/17/04.md
@@ -0,0 +1,3 @@
+# слова грешников
+
+Альтернативный перевод: «слова злого человека» или «злой разговор» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/17/05.md b/pro/17/05.md
new file mode 100644
index 00000000..fe8558a9
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+++ b/pro/17/05.md
@@ -0,0 +1,11 @@
+# нищим
+
+Это относится к бедным людям. Альтернативный перевод: «те, кто беден» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# его Творца
+
+Это имя относится к Господу. Это также абстрактное существительное, которое можно записать как глагол. Альтернативный перевод: «Тот, Кто его создал» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# радуется несчастью
+
+Это относится к несчастью других. Альтернативный перевод: «радуется несчастью других» или «радуется бедам других людей» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/17/06.md b/pro/17/06.md
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+++ b/pro/17/06.md
@@ -0,0 +1,7 @@
+# Венец
+
+Это говорит о том, что внуки пожилых людей являются для них знаком чести, как будто их внуки были венцом. Альтернативный перевод: «честь и уважение» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# стариков
+
+Это относится к пожилым людям. Альтернативный перевод: «те, кто старше» или «пожилые люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/17/07.md b/pro/17/07.md
new file mode 100644
index 00000000..c67b6e6a
--- /dev/null
+++ b/pro/17/07.md
@@ -0,0 +1,7 @@
+# важная речь
+
+«Прекрасная речь» или «Отличная речь»
+
+# Лживые слова не приличны знатному человеку
+
+Альтернативный перевод: «знатному человеку нельзя лгать» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/17/08.md b/pro/17/08.md
new file mode 100644
index 00000000..e8b5d18d
--- /dev/null
+++ b/pro/17/08.md
@@ -0,0 +1,7 @@
+# Взятка — драгоценный камень в глазах владеющего ею
+
+Это говорит о подкупе человека, сравнивая это с драгоценным камнем. Альтернативный перевод: «Взятка - это как волшебный камень для того, кто ее дает» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# куда ни обратится он
+
+Здесь «обратится» относится к различным вещам, которые делает человек. В частности, это относится к различным вещам, которые человек делает путем подкупа. Альтернативный перевод: «во всем, что он делает» или «во всем, что он пытается делать, давая взятки» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/17/09.md b/pro/17/09.md
new file mode 100644
index 00000000..823fefcd
--- /dev/null
+++ b/pro/17/09.md
@@ -0,0 +1,11 @@
+# проступок
+
+действие или слово, которое ранит, причиняет боль
+
+# кто снова напоминает
+
+Это относится к прошлой ситуации, когда друг был ранен или обижен. Альтернативный перевод: «кто напоминает о прошлом оскорблении» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# отдаляет друга
+
+«отталкивает друга"
diff --git a/pro/17/10.md b/pro/17/10.md
new file mode 100644
index 00000000..9ee19d10
--- /dev/null
+++ b/pro/17/10.md
@@ -0,0 +1,7 @@
+# Выговор сильнее действует ... чем сто ударов на глупого
+
+Это сравнение, как выговор влияет на человека с разумом, и как удары влияют на глупого. Альтернативный перевод: «Выговор имеет большее влияние на мудрого человека ... чем сотня ударов на глупца» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# разумного
+
+«человек, который имеет здравый смысл». Слово «разумный» можно выразить как глагол. Альтернативный перевод: «человек, который понимает» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/17/11.md b/pro/17/11.md
new file mode 100644
index 00000000..d4e513c3
--- /dev/null
+++ b/pro/17/11.md
@@ -0,0 +1,11 @@
+# зла ищет мятежник
+
+Слово «мятежник» можно выразить как глагол. Альтернативный перевод: «тот, кто стремится восстать» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# против него будет послан жестокий ангел
+
+Это можно указать в активной форме. Альтернативный перевод: «против него придет жестокий вестник» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# против него будет послан
+
+Быть «отправленным против» кого-то означает быть отправленным, чтобы причинить ему вред. Альтернативный перевод: «будет отправлен, чтобы причинить ему вред» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/17/12.md b/pro/17/12.md
new file mode 100644
index 00000000..222a5650
--- /dev/null
+++ b/pro/17/12.md
@@ -0,0 +1,7 @@
+# медведицу, лишённую детей
+
+Это можно указать в активной форме. Альтернативный перевод: «медведицу, которая только что потеряла своих детей» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# с его глупостью
+
+Слово «глупость» можно выразить как прилагательное. Альтернативный перевод: «кто действует глупо» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/17/13.md b/pro/17/13.md
new file mode 100644
index 00000000..ffbe10b8
--- /dev/null
+++ b/pro/17/13.md
@@ -0,0 +1,3 @@
+# от дома того не отойдёт зло
+
+Здесь говорится о «зле», как если бы это был человек, который не покинет дом этого человека. Здесь слово «дом» можно понимать буквально, но оно также является метонимом для его семьи. Альтернативный перевод: «с ним и его семьей всегда будут происходить плохие вещи» или «с ним и его семьей никогда не перестанут происходить плохие вещи» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/17/14.md b/pro/17/14.md
new file mode 100644
index 00000000..8fd86a94
--- /dev/null
+++ b/pro/17/14.md
@@ -0,0 +1,3 @@
+# Начало ссоры — как прорыв воды
+
+Это говорит о том, насколько легко конфликт распространяется, как разлитая вода, как наводнение. Альтернативный перевод: «Начало конфликта - как наводнение» (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/17/15.md b/pro/17/15.md
new file mode 100644
index 00000000..09f11ea3
--- /dev/null
+++ b/pro/17/15.md
@@ -0,0 +1,3 @@
+# оправдывающий
+
+оправдывает, объявляет кого-то невиновным
diff --git a/pro/17/16.md b/pro/17/16.md
new file mode 100644
index 00000000..99dcee40
--- /dev/null
+++ b/pro/17/16.md
@@ -0,0 +1,3 @@
+# Зачем глупцу сокровище в руках? Для приобретения мудрости у него нет разума
+
+Этот риторический вопрос подчеркивает, что глупец не должен этого делать. Этот вопрос может быть написан как утверждение. Альтернативный перевод: «глупец не должен платить деньги, чтобы приобрести мудрость, потому что у него нет желания учиться». (See: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/pro/17/17.md b/pro/17/17.md
new file mode 100644
index 00000000..857bb322
--- /dev/null
+++ b/pro/17/17.md
@@ -0,0 +1,3 @@
+# брат рождён разделить время несчастья
+
+Одна из целей брата - помогать своему брату или сестре в трудные времена. Альтернативный перевод: "брат помогает во времена бед" (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/17/18.md b/pro/17/18.md
new file mode 100644
index 00000000..66158865
--- /dev/null
+++ b/pro/17/18.md
@@ -0,0 +1,7 @@
+# Неразумный
+
+"не имеет здравого смысла"
+
+# ручается
+
+Это относится к обещаниям, которые должны быть выполнены, и часто являются обузой для человека, который их сделал.
diff --git a/pro/17/19.md b/pro/17/19.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/17/19.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/17/20.md b/pro/17/20.md
new file mode 100644
index 00000000..2577b95e
--- /dev/null
+++ b/pro/17/20.md
@@ -0,0 +1,11 @@
+# Коварное сердце
+
+«Сердце» представляет собой чувства, отношение и мотивы человека. Альтернативный перевод: «кто обманчив» или «кто нечестен» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# лукавый язык
+
+«Язык» представляет речь человека. Альтернативный перевод: «говорит неверно» или «говорит нечестно» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# попадёт в беду
+
+«упасть в беду», «упасть во что-то» означает попасть в эту ситуацию. Альтернативный перевод: «будет беда» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/17/21.md b/pro/17/21.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/17/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/17/22.md b/pro/17/22.md
new file mode 100644
index 00000000..878739c0
--- /dev/null
+++ b/pro/17/22.md
@@ -0,0 +1,15 @@
+# Радостное сердце лечит, как лекарство
+
+Это говорит о хорошем сердце, как о хорошем лекарстве, потому что оно заставляет вас чувствовать себя лучше. Альтернативный перевод: «Веселое сердце - это как лекарство, которое помогает тебе чувствовать себя лучше» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Радостное сердце
+
+«Сердце» представляет собой чувства, отношение и мотивы человека. Альтернативный перевод: «Быть веселым» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# унылый дух
+
+Здесь «дух» представляет чувства и эмоциональное состояние человека. Унылый дух относится к плохому эмоциональному состоянию. Альтернативный перевод: «депрессия» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# сушит кости
+
+Кости человека представляют его физическое здоровье и силу. Если кости человека высыхают, это говорит о том, что человек болен. Альтернативный перевод: «делает человека больным и слабым» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/17/23.md b/pro/17/23.md
new file mode 100644
index 00000000..b01af2fd
--- /dev/null
+++ b/pro/17/23.md
@@ -0,0 +1,3 @@
+# извратить пути правосудия
+
+«чтобы предотвратить отправление правосудия» или «извращать справедливость»
diff --git a/pro/17/24.md b/pro/17/24.md
new file mode 100644
index 00000000..590b8158
--- /dev/null
+++ b/pro/17/24.md
@@ -0,0 +1,7 @@
+# Мудрость перед глазами разумного
+
+Это говорит о том, что человек стремится действовать мудро, как будто он смотрит на мудрость. Альтернативный перевод: «фокусируется на мудрых действиях» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# а у глупого — на конце земли
+
+Это говорит о невозможных мечтах глупого, как если бы они были концами земли, чтобы подчеркнуть, что они нереальны. Альтернативный перевод: «стремиться к вещам, которые так же далеки от него, как края земли» или «сосредотачиваться на невозможных вещах» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/17/25.md b/pro/17/25.md
new file mode 100644
index 00000000..ab992fb3
--- /dev/null
+++ b/pro/17/25.md
@@ -0,0 +1,11 @@
+# Глупый сын — досада отцу
+
+Это говорит о том, что сын вызывает у отца горе, как если бы сам сын был «горе». Альтернативный перевод: «Глупый сын приносит горе своему отцу»
+
+# Глупый сын ... и огорчение для матери
+
+Это говорит о том, что сын вызывает у своей матери горечь, как если бы сам сын был «горечью». Альтернативный перевод: «Глупый сын ... и приносит горечь матери»
+
+# огорчение
+
+эмоциональная боль, печаль
diff --git a/pro/17/26.md b/pro/17/26.md
new file mode 100644
index 00000000..2f98c34e
--- /dev/null
+++ b/pro/17/26.md
@@ -0,0 +1,11 @@
+# праведного
+
+Другое возможное значение - «невинный человек», любой, кого другие обвиняют в преступлении, которое он не совершал.
+
+# бить
+
+сильно хлестать
+
+# за правду
+
+Слово «правда» можно выразить прилагательным «честный». Альтернативный перевод: "честного" (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/17/27.md b/pro/17/27.md
new file mode 100644
index 00000000..a04b7983
--- /dev/null
+++ b/pro/17/27.md
@@ -0,0 +1,3 @@
+# сдерживает свои слова
+
+Это относится к тому, как он говорит. Альтернативный перевод: «не торопится отвечать» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/17/28.md b/pro/17/28.md
new file mode 100644
index 00000000..5d7d447f
--- /dev/null
+++ b/pro/17/28.md
@@ -0,0 +1,11 @@
+# Даже глупый ... может показаться мудрым
+
+Это можно записать в активной форме. Альтернативный перевод: «Люди думают, что глупец мудр» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# закрывающий свой рот
+
+Это значит, что он не говорит. Альтернативный перевод: «не говорит» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# разумным
+
+Это можно записать в активной форме. Альтернативный перевод: «люди считают его умным» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/17/intro.md b/pro/17/intro.md
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+# Притчи 17 Основные примечания
+
+## Структура и формат
+
+Глава 17 продолжает раздел книги, который приписывается Соломону и заполнен в основном короткими отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 17:1 Notes](./01.md)**
+
+**[](../18/intro.md)**
diff --git a/pro/18/01.md b/pro/18/01.md
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+++ b/pro/18/01.md
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+# Своенравный
+
+"Упрямый, капризный, поступающий так, как вздумается "
+
+# восстаёт против всего разумного
+
+Это говорит о человеке, постоянно не согласном с здравым смыслом.  Альтернативный перевод: «он не согласен со всеми здравыми суждениями» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# разумного
+
+«здравый смысл» или «мудрый выбор»
diff --git a/pro/18/02.md b/pro/18/02.md
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index 00000000..954581a2
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+++ b/pro/18/02.md
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+# Глупый не любит знания, а только
+
+«Глупец не заботится о понимании, а только». Это означает, что глупец считает «понимание» противоположностью удовольствия. Альтернативный перевод: «Глупец ненавидит понимание и получает только удовольствие» (See: [[rc://*/ta/man/translate/figs-litotes]])
+
+# а только бы показывать свой ум
+
+Это означает, что глупец находит удовольствие только в том, что рассказывает другим людям, что у него на уме. Альтернативный перевод: «но только для того, чтобы рассказывать другим о том, что у него на уме» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# показывать свой ум
+
+Альтернативный перевод: «что он думает» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/18/03.md b/pro/18/03.md
new file mode 100644
index 00000000..b387dd62
--- /dev/null
+++ b/pro/18/03.md
@@ -0,0 +1,7 @@
+# С беззаконием приходит презрение, а с бесславием — позор
+
+Возможные значения:
+
+1. Если человек поступает беззаконно, придет время, его будут презирать. И если поступает бесславно, т. е. недостойно, нечестно - придет позор.
+
+2. Если человек поступает беззаконно, придет время, его будут презирать и за презрением придет позор, его будут унижать.
diff --git a/pro/18/04.md b/pro/18/04.md
new file mode 100644
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+++ b/pro/18/04.md
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+# Слова человека — глубокие воды, источник мудрости — струящийся поток
+
+Эти две линии параллельны, и подразумевается, что человек - мудрый человек. Альтернативный перевод: «Слова уст мудрого человека - это глубокие воды; ... источник мудрости - это струящийся поток» (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-explicit]])
+
+# Слова человека — глубокие воды
+
+Это говорит о том, что слова рассудительного человека наполнены мудростью, как глубокие воды. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# источник мудрости — струящийся поток
+
+Это говорит о том, что источник мудрости обилен, как если бы это был источник.  Альтернативный перевод: «источник мудрости так же велик, как вода  струящегося источника» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/18/05.md b/pro/18/05.md
new file mode 100644
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+++ b/pro/18/05.md
@@ -0,0 +1,3 @@
+# Нехорошо быть ... праведнику
+
+Эти фразы могут быть написаны в утвердительной форме. Альтернативный перевод: «Будет верно, если обращаться и со злым человеком и с праведником так, как они этого заслуживают» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/18/06.md b/pro/18/06.md
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+++ b/pro/18/06.md
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+# Речи глупого  приведут
+
+Альтернативный перевод: «что говорит глупец» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# приведут
+
+"Причина"
+
+# его слова навлекут побои
+
+Альтернативный перевод: «его слова  вызывают желания побить его» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/18/07.md b/pro/18/07.md
new file mode 100644
index 00000000..d39e82af
--- /dev/null
+++ b/pro/18/07.md
@@ -0,0 +1,7 @@
+# гибель для него
+
+"погубит его"
+
+# сеть для его души
+
+Это говорит о том, что человек создает проблемы и неприятности для себя, как будто он ловит себя. Альтернативный перевод: «он ищет проблемы для себя» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/18/08.md b/pro/18/08.md
new file mode 100644
index 00000000..5e54a0db
--- /dev/null
+++ b/pro/18/08.md
@@ -0,0 +1,15 @@
+# Слова сплетника — как лакомства
+
+Это говорит о том, что слова сплетника приятно слушать, как если бы они были вкусной едой. Альтернативный перевод: «Слова сплетника приятно слушать» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# Слова сплетника
+
+Это относится к тому, что говорит сплетник. Альтернативный перевод: «Слова, которые произносит сплетник» (See: [[rc://*/ta/man/translate/figs-possession]])
+
+# лакомства
+
+вкусная еда
+
+# они проникают во внутренность
+
+Это говорит о том, что слова сплетника проникают в разум человека и влияют на его мысли. Альтернативный перевод: «и они проникают в разум человека и влияют на его мысли» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/18/09.md b/pro/18/09.md
new file mode 100644
index 00000000..4c2a3dec
--- /dev/null
+++ b/pro/18/09.md
@@ -0,0 +1,11 @@
+# Небрежный в своей работе — брат разрушителю
+
+Это говорит о том, что тот, кто ленив, похож на того, кто разрушает, как будто они братья. Альтернативный перевод: «очень похож на» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Небрежный
+
+"ленивый" или "не заинтересованный"
+
+# разрушителю
+
+«тот, кто разрушает все» или «тот, кто всегда разрушителен»
diff --git a/pro/18/10.md b/pro/18/10.md
new file mode 100644
index 00000000..8a28b3ca
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+++ b/pro/18/10.md
@@ -0,0 +1,15 @@
+# Имя Господа — крепкая башня
+
+Это говорит о том, что Господь защищает Свой народ, как если бы Он был крепкой башней, в которой они могли бы укрыться. Альтернативный перевод: «Господь защищает, как крепкая башня» или «Господь защищает Свой народ, как крепкая башня» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Имя Господа
+
+Здесь Господь упоминается по его имени. Альтернативный перевод: «Яхве» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# праведник
+
+Это относится к праведным людям. Альтернативный перевод: «праведные» или «праведные люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# убегает в неё праведник — и безопасен
+
+Это говорит о людях, ищущих безопасности от Господа и Господь, защищает их, как если бы Он был крепкой башней. Альтернативный перевод: «беги к Нему, и будешь в безопасности» или «ищи Его, и будешь в безопасности» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/18/11.md b/pro/18/11.md
new file mode 100644
index 00000000..eee066a1
--- /dev/null
+++ b/pro/18/11.md
@@ -0,0 +1,15 @@
+# Богатство для богатого как укреплённый город
+
+Это говорит о том, что богатом человек зависит от своего богатства, как если бы его богатство было укрепленной стеной, которая защищает его. Альтернативный перевод: «Богатый человек зависит от своего богатства, также как город зависит от его укрепленной стены» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# богатого
+
+Это относится к людям, которые богаты. Альтернативный перевод: «богатый человек» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# укреплённый город
+
+город с сильной обороной, такой как стены и башни
+
+# в его воображении как неприступная стена
+
+Это говорит о том, что богатый человек верит, что его богатство защитит его, как высокая стена защищает людей внутри города. Альтернативный перевод: «он думает, что это защищает его так же, как высокая стена» (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/18/12.md b/pro/18/12.md
new file mode 100644
index 00000000..c5bcd3fd
--- /dev/null
+++ b/pro/18/12.md
@@ -0,0 +1,15 @@
+# Перед падением сердце человека возносится
+
+«Сначала сердце человека начинает гордится, а потом приходит его падение»
+
+# падением
+
+Это относится к потере репутации или здоровья человека.
+
+# сердце человека
+
+Здесь сердце человека представляет его мысли и чувства. Альтернативный перевод: «человек» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# смирение предшествует славе
+
+Слово «смирение» может быть выражено как прилагательное, а слово «слава» может быть выражено как глагол. Альтернативный перевод: «если человек станет смиренным, его будут почитать» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/18/13.md b/pro/18/13.md
new file mode 100644
index 00000000..dce48d6b
--- /dev/null
+++ b/pro/18/13.md
@@ -0,0 +1,3 @@
+# тот глуп, и ему позор
+
+Абстрактные существительные «глупость» и «позор» могут быть выражены как прилагательные. Альтернативный перевод: «это глупо с его стороны, и ему должно быть стыдно» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/18/14.md b/pro/18/14.md
new file mode 100644
index 00000000..6adc5d1d
--- /dev/null
+++ b/pro/18/14.md
@@ -0,0 +1,11 @@
+# Дух человека переносит его болезни
+
+Здесь человек упоминается своим духом, чтобы подчеркнуть его отношение. Альтернативный перевод: «Человек, который надеется, переносит болезнь» или «Если человек полон надежды в своем внутреннем человеке, он перенесет болезнь» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# но кто сможет поднять его сломленный дух?
+
+Это может быть написано как утверждение. Альтернативный перевод: «но очень тяжело поднять сломленный дух». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# сломленный дух
+
+Это относится к депрессии. Альтернативный перевод: «быть в депрессии» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/18/15.md b/pro/18/15.md
new file mode 100644
index 00000000..4b743504
--- /dev/null
+++ b/pro/18/15.md
@@ -0,0 +1,19 @@
+# Сердце разумного приобретает
+
+Здесь обращение к сердцу разумного человека, чтобы подчеркнуть его желания. Альтернативный перевод: «желание разумного приобрести» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# разумного
+
+Это относится к людям, которые умны. Альтернативный перевод: «те, кто разумен» или «разумные люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# приобретает
+
+"получает"
+
+# ухо мудрого ищет знания
+
+Здесь мудрый человек упоминается своим слухом, чтобы подчеркнуть то, что он хочет слушать. Альтернативный перевод: «мудрый стремится получать знание» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# мудрого
+
+Это относится к людям, которые мудры. Альтернативный перевод: «те, кто мудры» или «мудрые люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/18/16.md b/pro/18/16.md
new file mode 100644
index 00000000..e1243feb
--- /dev/null
+++ b/pro/18/16.md
@@ -0,0 +1,7 @@
+# даёт человеку простор
+
+Здесь «простор» означает создать возможность. Альтернативный перевод: «может создать ему возможность» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# доведёт его до
+
+Это означает, что можно увидеть кого-то. Альтернативный перевод: «даст возможность встретиться с чиновником» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/18/17.md b/pro/18/17.md
new file mode 100644
index 00000000..68acc4d0
--- /dev/null
+++ b/pro/18/17.md
@@ -0,0 +1,3 @@
+# Первый в тяжбе
+
+Это относится к человеку, который заявляет о своем деле раньше, чем его оппонент. Альтернативный перевод: «Тот, кто первым заявляет о своем деле» (See: [[rc://*/ta/man/translate/translate-ordinal]] and [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/18/18.md b/pro/18/18.md
new file mode 100644
index 00000000..2d51a6d5
--- /dev/null
+++ b/pro/18/18.md
@@ -0,0 +1,3 @@
+# решает между сильными
+
+Это относится к людям, которые спорят. Альтернативный перевод: «заставляет противников прекратить спор» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/18/19.md b/pro/18/19.md
new file mode 100644
index 00000000..f80b4fdd
--- /dev/null
+++ b/pro/18/19.md
@@ -0,0 +1,11 @@
+# Озлобившийся брат неприступнее укреплённого города
+
+Это говорит о том, что трудно заключить мир с братом, которого ты обидел. Альтернативный перевод: «Если вы оскорбляете своего брата, найти способ вновь обрести мир с ним может оказаться труднее, чем завоевать укрепленный город» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# ссоры подобны затворам крепости
+
+Это говорит о сложности разрешения ссоры. Альтернативный перевод: «разрешить ссору так же сложно, как разрушить затворы замка» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# замок
+
+укрепленный дворец
diff --git a/pro/18/20.md b/pro/18/20.md
new file mode 100644
index 00000000..13840728
--- /dev/null
+++ b/pro/18/20.md
@@ -0,0 +1,13 @@
+# Плодами своих слов человек наполняет свою внутренность, плодами своих слов он насыщается
+
+Эти две строки имеют одинаковое значение и используются вместе, чтобы подчеркнуть сказанное. Они могут быть объединены.
+
+Любой человек: добрый или злой, наполняет себя результатом своих слов.
+
+# Плодами своих слов
+
+Любые слова: добрые или злые приносят свои плоды, то есть результаты.  Альтернативный перевод: «его речь» или «его слова» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# он насыщается
+
+"он наполняет себя"
diff --git a/pro/18/21.md b/pro/18/21.md
new file mode 100644
index 00000000..ad1a2c73
--- /dev/null
+++ b/pro/18/21.md
@@ -0,0 +1,11 @@
+# Смерть и жизнь — во власти языка
+
+Это можно записать в активной форме. Альтернативный перевод: «Язык может привести или к жизни или к смерти» или «То, что говорят люди, может привести или к жизни или к смерти» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# языка ... любящие его
+
+Здесь «язык» относится к речи. Альтернативный перевод: «по тому, что люди говорят ... любят говорить» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# будут есть от его плодов
+
+Это говорит о человеке, получающем последствия от того, что он говорит. Плоды, то есть последствие его слов. Альтернативный перевод: «получит свои последствия» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/18/22.md b/pro/18/22.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/18/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/18/23.md b/pro/18/23.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/18/23.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/18/24.md b/pro/18/24.md
new file mode 100644
index 00000000..7785440a
--- /dev/null
+++ b/pro/18/24.md
@@ -0,0 +1,7 @@
+# Кто хочет иметь друзей, тот и сам должен быть дружелюбным
+
+В переводе ULB этот стих переведен: "Того, кто требует много друзей, они разоряют" (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# намного ближе, чем
+
+"вернее чем" или "остается верным чем"
diff --git a/pro/18/intro.md b/pro/18/intro.md
new file mode 100644
index 00000000..91e0b022
--- /dev/null
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@@ -0,0 +1,17 @@
+# Притчи 18 Основные примечания
+
+## Структура и формат
+
+Глава 18 продолжает раздел книги, который приписывается Соломону и состоит в основном короткими отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 18:1 Notes](./01.md)**
+
+**[](../19/intro.md)**
diff --git a/pro/19/01.md b/pro/19/01.md
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+# Лучше бедный
+
+«Лучше быть бедным человеком»
+
+# ходящий в своей непорочности
+
+Это идиома. Здесь ходьба относится к жизни. Альтернативный перевод: «кто живет в своей непорочности» или «кто живет честной жизнью» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# с лживыми устами
+
+Слово «уста» может быть выражено как глагол. Альтернативный перевод: «говорит извращенно» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/19/02.md b/pro/19/02.md
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--- /dev/null
+++ b/pro/19/02.md
@@ -0,0 +1,7 @@
+# душе без знания
+
+Это относится к людям, пытающимся что-то сделать без знания того, как правильно это делать. Альтернативный перевод: «усердно работать, не зная, как это сделать» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# торопливый — оступится
+
+Это говорит о человеке, который делает что-то слишком быстро и делает ошибки, как будто бежит слишком быстро, не замечая опасностей и попадает в них. Альтернативный перевод: «тот, кто действует слишком быстро, делает ошибки» или «тот, кто действует слишком быстро, делает неправильный выбор» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/19/03.md b/pro/19/03.md
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+++ b/pro/19/03.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/19/04.md b/pro/19/04.md
new file mode 100644
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+++ b/pro/19/04.md
@@ -0,0 +1,7 @@
+# Богатство прибавляет много друзей
+
+Это означает, что у богатого человека будет много друзей, потому что богатство привлекает людей. Альтернативный перевод: «Те, кто состоятельны, легко находят много друзей» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# бедного оставляет и его друг
+
+Бедный человек отделен от многих своих друзей из-за его бедности. Альтернативный перевод: «бедность заставляет человека терять своих друзей» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/19/05.md b/pro/19/05.md
new file mode 100644
index 00000000..38b9eb4a
--- /dev/null
+++ b/pro/19/05.md
@@ -0,0 +1,11 @@
+# Лживый свидетель не останется без наказания
+
+Это можно записать в утвердительной и активной форме. Альтернативный перевод: «Они наверняка накажут лжесвидетеля» (See: [[rc://*/ta/man/translate/figs-doublenegatives]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# кто говорит ложь, не спасётся
+
+Это значит, что он будет схвачен. Альтернативный перевод: «они схватят того, кто говорит ложь» (See: [[rc://*/ta/man/translate/figs-litotes]])
+
+# говорит ложь
+
+Посмотрите, как вы перевели эту фразу в [Притчи 6:19](../06/19.md). Альтернативный перевод: «постоянно врет» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/19/06.md b/pro/19/06.md
new file mode 100644
index 00000000..048b4970
--- /dev/null
+++ b/pro/19/06.md
@@ -0,0 +1,9 @@
+# делающему подарки
+
+тот, кто часто раздает вещи
+
+каждый становится другом
+
+Слово «каждый» - это преувеличение. Альтернативный перевод: «кажется, что все - друзья» или «почти все - друзья»(See:
+
+[[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/pro/19/07.md b/pro/19/07.md
new file mode 100644
index 00000000..8c097b6a
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+++ b/pro/19/07.md
@@ -0,0 +1,3 @@
+# его друзья удаляются от него
+
+Альтернативный перевод: «поэтому его друзья возненавидят его и уйдут далеко от него!» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/19/08.md b/pro/19/08.md
new file mode 100644
index 00000000..c792abde
--- /dev/null
+++ b/pro/19/08.md
@@ -0,0 +1,7 @@
+# любит свою душу
+
+Здесь человек представлен своей «душой». Альтернативный перевод: «любит себя» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# соблюдает благоразумие
+
+"имеет понимание"
diff --git a/pro/19/09.md b/pro/19/09.md
new file mode 100644
index 00000000..ce0c8ade
--- /dev/null
+++ b/pro/19/09.md
@@ -0,0 +1,7 @@
+# Лживый свидетель не останется без наказания
+
+Это можно записать в позитивной и активной форме. Посмотрите, как вы перевели эту фразу в [Притчи 19:5](../19/05.md). Альтернативный перевод: «Они наверняка накажут лжесвидетеля» (See: [[rc://*/ta/man/translate/figs-doublenegatives]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# говорит ложь
+
+Посмотрите, как вы перевели эту фразу в [Притчи 6:19](../06/19.md). Альтернативный перевод: «постоянно врет» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/19/10.md b/pro/19/10.md
new file mode 100644
index 00000000..3770b751
--- /dev/null
+++ b/pro/19/10.md
@@ -0,0 +1,7 @@
+# неуместна
+
+"Это не правильно"
+
+# тем более рабу
+
+Альтернативный перевод: «это гораздо менее подходит для раба» или «это еще хуже для раба» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/pro/19/11.md b/pro/19/11.md
new file mode 100644
index 00000000..34fb316d
--- /dev/null
+++ b/pro/19/11.md
@@ -0,0 +1,15 @@
+# Разум делает человека медленным на гнев
+
+«Человек, который имеет разум не спешит злиться»
+
+# Разум
+
+Это значит знать, что нужно делать в конкретной ситуации. Посмотрите, как вы перевели это слово в [Притчи 1:4](../01/04.md).
+
+# слава для него — быть снисходительным
+
+«это принесет ему славу, чтобы не заметить» или «другие сочтут это почетным, если он пропустит»
+
+# снисходительным
+
+нарочно забыть
diff --git a/pro/19/12.md b/pro/19/12.md
new file mode 100644
index 00000000..d110783e
--- /dev/null
+++ b/pro/19/12.md
@@ -0,0 +1,7 @@
+# Гнев царя — как рёв льва
+
+Здесь рев льва относится к атаке. Гнев царя сравнивается с непредсказуемым и опасным нападением льва. Альтернативный перевод: «Гнев царя так же опасен, как нападение льва» (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# а его расположение — как роса на траве
+
+Благосклонность царя сравнивается с освежающей водой, которая появляется на траве по утрам. Альтернативный перевод: «но его благосклонность освежает, как роса на траве» или «но его благосклонность освежает, как роса на земле по утрам» (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/19/13.md b/pro/19/13.md
new file mode 100644
index 00000000..1aa2c998
--- /dev/null
+++ b/pro/19/13.md
@@ -0,0 +1,11 @@
+# беда для отца
+
+"погубит отца"
+
+# сварливая жена, как протекающая крыша
+
+Здесь говорится о надоедливой жене, как будто это постоянно капающая вода. Альтернативный перевод: «ссорящаяся жена так же раздражает и отвлекает, как постоянное капание воды» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сварливая жена
+
+"спорящая жена"
diff --git a/pro/19/14.md b/pro/19/14.md
new file mode 100644
index 00000000..17b0b9e0
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+++ b/pro/19/14.md
@@ -0,0 +1,11 @@
+# Дом и имущество — наследство от родителей
+
+Это можно указать в активной форме. Альтернативный перевод: «Дети наследуют дом и богатство от своих родителей» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# разумная
+
+Посмотрите, как вы перевели это слово в [Притчи 12:23](../12/23.md).
+
+# разумная жена — от Господа
+
+Это можно указать в активной форме. Альтернативный перевод: "Господь дает благоразумную жену" (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/19/15.md b/pro/19/15.md
new file mode 100644
index 00000000..1188f587
--- /dev/null
+++ b/pro/19/15.md
@@ -0,0 +1,3 @@
+# Лень приводит к сонливости
+
+Это говорит о том, как лень заставляет человека много спать, как будто лень насильно бросает человека в сон. Альтернативный перевод: «Лень заставляет человека много спать» или «Ленивый человек много спит» (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/19/16.md b/pro/19/16.md
new file mode 100644
index 00000000..7dda4318
--- /dev/null
+++ b/pro/19/16.md
@@ -0,0 +1,11 @@
+# заповедь
+
+«заповедь, которой его учили»
+
+# хранит свою душу
+
+"защищает свою жизнь"
+
+# своих путях
+
+Это идиома, которая относится к тому, как он живет. Альтернативный перевод: «как он живет» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/19/17.md b/pro/19/17.md
new file mode 100644
index 00000000..539b9c9b
--- /dev/null
+++ b/pro/19/17.md
@@ -0,0 +1,7 @@
+# Делающий добро бедному даёт взаймы Господу
+
+Господь считает доброту, проявленную к бедным, добротой, проявленной к Нему. Один из способов, которыми люди добры к бедным, - давать. Альтернативный перевод: «Человек, который дает бедным, даёт Господу» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# бедному
+
+Это относится к бедным людям. Альтернативный перевод: «те, кто беден» или «бедные люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/19/18.md b/pro/19/18.md
new file mode 100644
index 00000000..2ca7eb3f
--- /dev/null
+++ b/pro/19/18.md
@@ -0,0 +1,7 @@
+# пока есть надежда
+
+Это относится к тому моменту, когда ребенок еще мал и будет по-прежнему принимать дисциплину и инструкции. Альтернативный перевод: «пока он молод» или «пока его еще можно научить» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# и ты не будешь виновен в его гибели
+
+Эта фраза описывает, каково это, если вы не наказываете своего ребенка. Альтернативный перевод: «если вы не наказываете его, вы способствуете его гибели» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/19/19.md b/pro/19/19.md
new file mode 100644
index 00000000..9ec73def
--- /dev/null
+++ b/pro/19/19.md
@@ -0,0 +1,15 @@
+# Гневный человек
+
+Эта идиома относится к человеку, которого легко разозлить. Альтернативный перевод: «Человек, который не контролирует свои эмоции» или «Человек, который быстро сердится» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# терпит наказание
+
+Это относится к человеку, несущему последствия того, что происходит, когда он злится. Альтернативный перевод: «должен нести последствия своего гнева» или «должен нести последствия того, что он делает в своем гневе» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-explicit]])
+
+# если его пощадишь
+
+"если его пощадишь" - это относится к пощаде его, когда он действовал в своем гневе. Смысл этого может быть сделан явным. Альтернативный перевод: «если вы его пощадите после того, как он был в гневе» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# ещё больше
+
+«в другой раз» или «снова» (See: [[rc://*/ta/man/translate/translate-ordinal]])
diff --git a/pro/19/20.md b/pro/19/20.md
new file mode 100644
index 00000000..c8c0ea13
--- /dev/null
+++ b/pro/19/20.md
@@ -0,0 +1,7 @@
+# Слушайся совета и принимай наставление
+
+Эти две фразы означают в основном то же самое и повторяются, чтобы подчеркнуть, насколько это важно. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Слушайся совета
+
+Это идиома. Здесь «слушать» означает не просто слушать, но учиться на совете, который вам дан, и следовать ему. Альтернативный перевод: «Обратите внимание на совет» или «Следуйте советам» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/19/21.md b/pro/19/21.md
new file mode 100644
index 00000000..fa7d1b5b
--- /dev/null
+++ b/pro/19/21.md
@@ -0,0 +1,11 @@
+# в сердце человека
+
+Здесь «сердце» используется для обозначения «ума», чтобы подчеркнуть желание человека. Альтернативный перевод: «в уме человека» или «по желанию человека» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# определённое Господом
+
+«Цели Господа» или «планы Господа»
+
+# состоится
+
+Эта идиома означает «случиться». Альтернативный перевод: «это произойдет» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/19/22.md b/pro/19/22.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/19/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/19/23.md b/pro/19/23.md
new file mode 100644
index 00000000..25a01e23
--- /dev/null
+++ b/pro/19/23.md
@@ -0,0 +1,11 @@
+# Страх перед Господом ведёт к жизни, и кто его имеет, всегда будет доволен
+
+Это означает, что они будут жить долго, если будут почитать Господа. Альтернативный перевод: «Те, кто чтит Господа, будут жить долго; всякий, кто чтит Господа, будет доволен» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# кто его имеет
+
+Здесь слово «его» относится к «страху перед Господом».
+
+# доволен, и зло не коснётся его
+
+Альтернативный перевод: «удовлетворен; ничто не повредит ему» или «удовлетворен; он будет в безопасности» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/19/24.md b/pro/19/24.md
new file mode 100644
index 00000000..3b2c18e2
--- /dev/null
+++ b/pro/19/24.md
@@ -0,0 +1,11 @@
+# Ленивый
+
+Посмотрите, как вы перевели это слово в [Притчи 10:26](../10/26.md).
+
+# опускает свою руку в чашу
+
+«опускает руку в блюдо» или «кладет руку в тарелку». В библейской культуре люди обычно ели руками, как люди в некоторых культурах сегодня.
+
+# не хочет донести её до своего рта
+
+Он не подносит руку ко рту, потому что он слишком ленив. Альтернативный перевод: «но он слишком ленив, чтобы поднести руку ко рту, чтобы поесть» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/19/25.md b/pro/19/25.md
new file mode 100644
index 00000000..060868bc
--- /dev/null
+++ b/pro/19/25.md
@@ -0,0 +1,23 @@
+# Если ты накажешь гордого, то и простой
+
+«Если ты дисциплинируешь насмешника, то наивный человек»
+
+# накажешь гордого
+
+"Накажи насмешника"
+
+# простой человек
+
+"неопытный человек" или "незрелый человек"
+
+# благоразумным
+
+Посмотрите, как вы перевели это слово в [Притчи 12:23](../12/23.md).
+
+# обличишь разумного, то
+
+«Если вы дисциплинируете того, кто проницателен»
+
+# он поймёт наставление
+
+Абстрактное существительное «наставление» можно сформулировать как «знать». Альтернативный перевод: «он узнает больше» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/19/26.md b/pro/19/26.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/19/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/19/27.md b/pro/19/27.md
new file mode 100644
index 00000000..2fa172b7
--- /dev/null
+++ b/pro/19/27.md
@@ -0,0 +1,11 @@
+# перестань слушать учения
+
+Альтернативный перевод: «Если вы перестанете обращать внимание на учения» или «Если вы перестанете подчиняться учению» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# которые уклоняют от
+
+"уводят» или «отворачивают»
+
+# разумных слов
+
+"знание"
diff --git a/pro/19/28.md b/pro/19/28.md
new file mode 100644
index 00000000..046e9263
--- /dev/null
+++ b/pro/19/28.md
@@ -0,0 +1,7 @@
+# грешники поглощают неправду
+
+Это говорит о том, как злые люди любят совершать зло, говоря, что они глотают беззаконие так же легко, как глотают пищу. Альтернативный перевод: «Нечестивым нравится делать зло так же, как им нравится есть пищу» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# грешники
+
+Это относится к злым людям. Альтернативный перевод: «Злой человек» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/19/29.md b/pro/19/29.md
new file mode 100644
index 00000000..a6c06601
--- /dev/null
+++ b/pro/19/29.md
@@ -0,0 +1,11 @@
+# Для гордого готовы суды, и для спин глупых — побои
+
+Слова «суды» и «побои» могут быть выражены как глаголы. Альтернативный перевод: «Господь готов осудить гордого и выпороть» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# для спин глупых — побои
+
+Слово «готово» понятно из предыдущей фразы и может повторяться. Альтернативный перевод: «побои готовы для спины глупых» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# побои
+
+избиение кнутом или палкой
diff --git a/pro/19/intro.md b/pro/19/intro.md
new file mode 100644
index 00000000..4b828357
--- /dev/null
+++ b/pro/19/intro.md
@@ -0,0 +1,17 @@
+# Притчи 19 Основные примечания
+
+## Структура и формат
+
+Глава 19 продолжает раздел книги, который приписывается Соломону и состоит в основном из коротких отдельных притч.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 19:1 Notes](./01.md)**
+
+**[](../20/intro.md)**
diff --git a/pro/20/01.md b/pro/20/01.md
new file mode 100644
index 00000000..f9540148
--- /dev/null
+++ b/pro/20/01.md
@@ -0,0 +1,23 @@
+# Вино ведёт к гордости, крепкие напитки — к буйству
+
+Эти две фразы означают в основном одно и то же и объединены, чтобы подчеркнуть опасность чрезмерного употребления алкоголя. (See: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# Вино ведёт к гордости
+
+Здесь «вино» относится к человеку, который пьян от вина. Альтернативный перевод: «Человек, который пьян от вина, горд» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# крепкие напитки — к буйству
+
+Здесь «крепкий напиток» относится к человеку, который пьян от крепких напитков. Альтернативный перевод: «человек, который пьян от крепкого напитка, начинает буйствовать» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# буйству
+
+Это относится к человеку, который шумно ведет себя, обычно в общественном месте
+
+# Кто ими увлекается, тот неразумен
+
+Альтернативный перевод: «тот, кто пьет до тех пор, пока не может больше ясно думать» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# неразумен
+
+Это означает противоположность «мудрому», который является «глупым». Альтернативный перевод: "глупый" (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/20/02.md b/pro/20/02.md
new file mode 100644
index 00000000..8fbab4c4
--- /dev/null
+++ b/pro/20/02.md
@@ -0,0 +1,7 @@
+# Ярость царя как рёв льва
+
+Здесь сравнивается, как люди боятся гнева царя с тем, как они боятся рыкающего льва. Альтернативный перевод: «Гнев царя заставляет людей бояться так, как будто они сталкиваются с ревущим на них львом» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# раздражает его
+
+"раздражает царя"
diff --git a/pro/20/03.md b/pro/20/03.md
new file mode 100644
index 00000000..1c8c5e20
--- /dev/null
+++ b/pro/20/03.md
@@ -0,0 +1,7 @@
+# Честь
+
+«Это почетно». Это означает, что человек будет удостоен чести.
+
+# любой глупец готов ссориться
+
+Альтернативный перевод: «каждый глупец быстро вступает в спор» или «каждый глупец быстро присоединяется к спору» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/20/04.md b/pro/20/04.md
new file mode 100644
index 00000000..465ff530
--- /dev/null
+++ b/pro/20/04.md
@@ -0,0 +1,11 @@
+# пашет
+
+подготовить землю для посадки
+
+# зимой
+
+«в течение сезона для посадки культур»
+
+# и нет ничего
+
+Это означает, что на его поле не будет ничего, чтобы он мог собирать урожай. Альтернативный перевод: «но собирать нечего будет» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/20/05.md b/pro/20/05.md
new file mode 100644
index 00000000..ca673849
--- /dev/null
+++ b/pro/20/05.md
@@ -0,0 +1,11 @@
+# Помыслы в сердце человека — глубокие воды
+
+Это говорит о том, насколько трудно понять причины действий человека, сравнивая его с трудностью достижения воды в глубоком колодце. Альтернативный перевод: «Трудно понять намерения человеческого сердца, это как доставать воды в глубоком колодце» или «Намерения человеческого сердца очень трудно понять» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# разумный человек
+
+"человек, который понимает"
+
+# их вычерпывает
+
+Это говорит о том, чтобы выяснить намерения человеческого сердца, как если бы это была вода, извлекаемая из глубокого колодца. Альтернативный перевод: «выяснит их» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/20/06.md b/pro/20/06.md
new file mode 100644
index 00000000..4b7cc0d7
--- /dev/null
+++ b/pro/20/06.md
@@ -0,0 +1,7 @@
+# добрыми
+
+"верен" или "заслуживает доверия"
+
+# но кто найдёт правдивого человека?
+
+Этот риторический вопрос можно записать как утверждение. Альтернативный перевод: «но мало кто может найти человека, который верен!» или "но трудно найти человека, который действительно верен!" (See: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/pro/20/07.md b/pro/20/07.md
new file mode 100644
index 00000000..faa5386d
--- /dev/null
+++ b/pro/20/07.md
@@ -0,0 +1,3 @@
+# живёт непорочно
+
+Посмотрите, как вы перевели эту фразу в [Притчи 19:1](../19/01.md). Альтернативный перевод: «живет своей честностью» или «живет честной жизнью» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/20/08.md b/pro/20/08.md
new file mode 100644
index 00000000..c24d6f80
--- /dev/null
+++ b/pro/20/08.md
@@ -0,0 +1,3 @@
+# разгоняет своим взглядом всё зло
+
+здесь говорится о том, что царь судит зло (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/20/09.md b/pro/20/09.md
new file mode 100644
index 00000000..08814cd3
--- /dev/null
+++ b/pro/20/09.md
@@ -0,0 +1,15 @@
+# Кто может сказать: «Я очистил своё сердце, я чист от моего греха»?
+
+Ответ на этот вопрос: «Никто не может сказать это». Этот риторический вопрос можно записать как утверждение. Альтернативный перевод: «Никто не может сказать, что его сердце чисто и что он свободен от греха» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# своё сердце
+
+Здесь «сердце» человека относится к его мыслям и желаниям. Альтернативный перевод: «мои мысли» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# чист
+
+О человеке, которого Бог считает духовно приемлемым, говорят как о человеке, физически чистом. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# я чист от моего греха
+
+«Я без греха» или «Я не согрешил»
diff --git a/pro/20/10.md b/pro/20/10.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/20/10.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/20/11.md b/pro/20/11.md
new file mode 100644
index 00000000..1153f058
--- /dev/null
+++ b/pro/20/11.md
@@ -0,0 +1,15 @@
+# Даже подростка можно узнать по его делам
+
+Это можно указать в активной форме. Альтернативный перевод: «Люди знают молодого человека по его действиям» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# чисты ли его поступки, и правильны
+
+"Чисто ли оно и честно ли его поведение"
+
+# его поступки
+
+«его дела» или «что он делает»
+
+# чисты ... и правильны
+
+Эти два слова в основном означают одно и то же и подчеркивают, насколько хорош этот молодой человек. Они могут быть объединены в одно слово при необходимости. Альтернативный перевод: «чистый» (See: [[rc://*/ta/man/translate/figs-doublet]])
diff --git a/pro/20/12.md b/pro/20/12.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/20/12.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/20/13.md b/pro/20/13.md
new file mode 100644
index 00000000..85d49413
--- /dev/null
+++ b/pro/20/13.md
@@ -0,0 +1,7 @@
+# обеднеть
+
+Альтернативный перевод: «стать бедным» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Не смыкай своих глаз
+
+Здесь «не смыкай своих глаз» называется «бодрствование». Альтернативный перевод: «бодрствовать» или «быть начеку» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/20/14.md b/pro/20/14.md
new file mode 100644
index 00000000..f060e86e
--- /dev/null
+++ b/pro/20/14.md
@@ -0,0 +1,3 @@
+# «Плохой товар, плохой», — говорит покупатель, а когда уйдёт, тогда хвалит
+
+Здесь покупатель критикует товар, чтобы получить его за низкую цену. После покупки он хвастается хорошей ценой,  за которую он уговорил продавца продать ему товар. Альтернативный перевод: «Плохо! Плохо!» говорит покупатель, критикующий товары продавца, но после того, как он покупает, он уходит и хвастается низкой ценой, за которую он уговорил продавца продать ему товар" (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/20/15.md b/pro/20/15.md
new file mode 100644
index 00000000..4b1d35ce
--- /dev/null
+++ b/pro/20/15.md
@@ -0,0 +1,7 @@
+# драгоценная вещь — разумные слова
+
+Это говорит о ценности разумных слов, сравнивая их с драгоценным камнем. Альтернативный перевод: «разумные слова так же ценны, как и драгоценный камень» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# разумные слова
+
+Альтернативный перевод: «мудрые слова» или «слова знания» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/20/16.md b/pro/20/16.md
new file mode 100644
index 00000000..a2f16abc
--- /dev/null
+++ b/pro/20/16.md
@@ -0,0 +1,13 @@
+# Возьми одежду того, кто поручился за чужого
+
+Кредитуя деньги, кредитор брал у заемщика что-то, например, одежду, в качестве гарантии погашения. Он вернет его после того, как деньги будут возвращены. Если заемщик был слишком беден, кто-то другой мог бы дать что-то кредитору в качестве гарантии для него.
+
+Альтернативный перевод: «Возьмите одежду в качестве гарантии от того, кто гарантирует, что заимствовал незнакомец, будет возвращено» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# кто поручился
+
+Это идиома. Это означает, что кто-то дает что-то кредитору в качестве гарантии того, что то, что было заимствовано, будет оплачено. Альтернативный перевод: «гарантирует, что то, что было заимствовано, будет возвращено»  (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# возьми у него залог
+
+Альтернативный перевод: "возьми его залог в качестве гарантии погашения» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/20/17.md b/pro/20/17.md
new file mode 100644
index 00000000..84fff93d
--- /dev/null
+++ b/pro/20/17.md
@@ -0,0 +1,19 @@
+# хлеб, приобретённый неправдой
+
+Это можно указать в активной форме. Альтернативный перевод: «Хлеб, который кто-то получил путем обмана» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# неправдой
+
+Слово «неправда» можно выразить как глагол. Альтернативный перевод: «обманывая других» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# хлеб
+
+Здесь «хлеб» относится к еде в целом. Альтернативный перевод: «Еда» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Сладок
+
+"вкусно"
+
+# но после рот наполнится песком
+
+Это говорит о неприятной на вкус еде, как будто его рот был полон песка вместо еды. Альтернативный перевод: «но потом он на вкус как мелкие камни во рту» или «но потом он на вкус как песок во рту» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/20/18.md b/pro/20/18.md
new file mode 100644
index 00000000..48a2121a
--- /dev/null
+++ b/pro/20/18.md
@@ -0,0 +1,3 @@
+# Замыслы утверждаются советами
+
+Это можно указать в активной форме. Альтернативный перевод: «Люди создают планы на основе совета» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/20/19.md b/pro/20/19.md
new file mode 100644
index 00000000..1646b63c
--- /dev/null
+++ b/pro/20/19.md
@@ -0,0 +1,3 @@
+# не общайся
+
+«Вы не должны дружить с»
diff --git a/pro/20/20.md b/pro/20/20.md
new file mode 100644
index 00000000..0360b4a5
--- /dev/null
+++ b/pro/20/20.md
@@ -0,0 +1,15 @@
+# Кто оскорбляет
+
+Говорит слова, которые причиняют вред другому человеку..
+
+# того светильник погаснет среди глубокой тьмы
+
+Это говорит о человеке, умирающем внезапно и неожиданно, как будто его жизнь была лампой, зажженной в темноте. Альтернативный перевод: «его жизнь закончится так же внезапно, как свет лампы, которая погасла в темноте» или «он умрет внезапно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# того светильник погаснет
+
+Это можно указать в активной форме. Альтернативный перевод: «его лампа погаснет» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# того светильник
+
+Это относится к лампе с горящим пламенем. Альтернативный перевод: «пламя его лампы» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/20/21.md b/pro/20/21.md
new file mode 100644
index 00000000..f665651d
--- /dev/null
+++ b/pro/20/21.md
@@ -0,0 +1,3 @@
+# вначале
+
+Это относится к человеку, получающему наследство до того, как он должен его получить.  Альтернативный перевод: «раньше времени» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/20/22.md b/pro/20/22.md
new file mode 100644
index 00000000..e69234e1
--- /dev/null
+++ b/pro/20/22.md
@@ -0,0 +1,7 @@
+# Я отплачу за зло
+
+Это значит делать что-то плохое, потому что они сделали что-то плохое тебе. Альтернативный перевод: «Я тебя накажу» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Надейся на Господа
+
+Это значит верить, что Господь справится с ситуацией. Альтернативный перевод: «Имей веру в Господа» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/20/23.md b/pro/20/23.md
new file mode 100644
index 00000000..8d92cabb
--- /dev/null
+++ b/pro/20/23.md
@@ -0,0 +1,3 @@
+# Мерзость для Господа — неодинаковые гири, и неверные весы — не добро
+
+Эти две фразы в основном означают одно и то же и объединены, чтобы подчеркнуть, насколько это плохо. (See: [[rc://*/ta/man/translate/figs-parallelism]])
diff --git a/pro/20/24.md b/pro/20/24.md
new file mode 100644
index 00000000..b2ad3120
--- /dev/null
+++ b/pro/20/24.md
@@ -0,0 +1,11 @@
+# шаги человека
+
+Это относится к различным вещам, которые делает человек. Альтернативный перевод: «Действия человека» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# как человеку узнать свой путь?
+
+Ответ заключается в том, что он не может этого понять. Этот риторический вопрос может быть записан как утверждение. Альтернативный перевод: «следовательно, человек не может понять свой путь» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# узнать свой путь
+
+Это идиома. Фраза «свой путь» относится к жизни человека. Альтернативный перевод: «понять, почему некоторые вещи случаются в его жизни» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/20/25.md b/pro/20/25.md
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+++ b/pro/20/25.md
@@ -0,0 +1,11 @@
+# Сеть
+
+Это говорит о чем-то опасном, как о ловушке. Альтернативный перевод: «Это опасно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# поспешно давать обет
+
+сказать что-то быстро и без тщательного рассмотрения того, что это может означать
+
+# давать обет
+
+Человек дал клятву, объявив, что что-то свято и посвящено Господу. Альтернативный перевод: «посвящать его Господу» или «объявлять его святым» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/20/26.md b/pro/20/26.md
new file mode 100644
index 00000000..68af7e4b
--- /dev/null
+++ b/pro/20/26.md
@@ -0,0 +1,15 @@
+# развеет беззаконных
+
+Это говорит о том, что царь отделил злых людей, как если бы они были зерном, которое он развеял. Альтернативный перевод: «отделяет нечестивых» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# беззаконных
+
+Это относится к злым людям. Альтернативный перевод: «те, кто злой» или «злые люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# обратит на них колесо
+
+Это говорит о том, что царь наказал нечестивых, как если бы он обратил на них молотильное колесо. Альтернативный перевод: «он жестоко их наказывает» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# колесо
+
+Это инструмент, используемый для измельчения зерна и отделения его от мякины.
diff --git a/pro/20/27.md b/pro/20/27.md
new file mode 100644
index 00000000..5f306592
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+++ b/pro/20/27.md
@@ -0,0 +1,3 @@
+# Дух человека — светильник Господа, который испытывает все глубины сердца
+
+Это говорит о духе человека, как о лампе. Дух человека помогает ему понять его внутреннюю сущность. Альтернативный перевод: «Господь дал нам дух, чтобы понять наше глубочайшее «я», подобно тому, как лампа позволяет видеть в темноте» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/20/28.md b/pro/20/28.md
new file mode 100644
index 00000000..3bb38dac
--- /dev/null
+++ b/pro/20/28.md
@@ -0,0 +1,11 @@
+# Милость и истина охраняют царя
+
+Альтернативный перевод: «Милостивые и истинные поступки хранят царя » [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# охраняют царя
+
+беречь царя от зла
+
+# милостью он поддерживает свой престол
+
+Здесь «престол» представляет власть царя править. Абстрактное существительное «милость» можно сформулировать как глагол. Также об этом можно заявить в активной форме. Альтернативный перевод: «царь обеспечивает долгое правление, любя других» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/20/29.md b/pro/20/29.md
new file mode 100644
index 00000000..ba6ccb1d
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+++ b/pro/20/29.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/20/30.md b/pro/20/30.md
new file mode 100644
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+++ b/pro/20/30.md
@@ -0,0 +1,3 @@
+# Раны от побоев и удары, проникающие во внутренности, — лечение от зла
+
+Оба утверждения означают одно и то же и повторяются для акцента. О физическом наказании для исправления человека говорят, будто зло было болезнью, а избиения лечи его. Альтернативный перевод: «Избиение человека, который поступил неправильно, исправит его и сделает его лучше» (See: [[rc://*/ta/man/translate/figs-parallelism]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/20/intro.md b/pro/20/intro.md
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+++ b/pro/20/intro.md
@@ -0,0 +1,15 @@
+# Притчи 20 Основные примечания
+
+## Структура и формат
+
+Глава 20 продолжает раздел книги, который приписывается Соломону и состоит в основном из коротких отдельных притч.
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 20:1 Notes](./01.md)**
+
+**[](../21/intro.md)**
diff --git a/pro/21/01.md b/pro/21/01.md
new file mode 100644
index 00000000..051f2d51
--- /dev/null
+++ b/pro/21/01.md
@@ -0,0 +1,7 @@
+# Сердце царя — в руке Господа, как потоки вод
+
+Автор говорит о сердце царя, как если бы оно было оросительным каналом, от которого люди направляют воду растениям, которые в этом нуждаются. Альтернативный перевод: «Господь управляет сердцем царя, как человек направляет воду для орошения» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Сердце царя
+
+Сердце - это метафора того, что человек думает и что он хочет делать. Альтернативный перевод: «Мысли и действия царя» или «Что думает царь и что он хочет делать» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/21/02.md b/pro/21/02.md
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--- /dev/null
+++ b/pro/21/02.md
@@ -0,0 +1,7 @@
+# Любой путь человека прямой в его глазах
+
+Глаза представляют видение, а видение представляет мысли или суждение. То что делает человек представлено здесь так, как если бы он шел по пути. Альтернативный перевод: «Каждый человек думает, что то, что он делает, хорошо» или «Каждый человек считает, что он делает все хорошо» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# взвешивает сердца
+
+Автор говорит о том, что Господь решает, хочет ли человек делать то, что правильно, как будто Господь смотрит на физический объект, и решает, имеет ли он хорошее качество. Альтернативный перевод: «Будет судить по мотивам» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/21/03.md b/pro/21/03.md
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--- /dev/null
+++ b/pro/21/03.md
@@ -0,0 +1,11 @@
+# Соблюдение правды
+
+«Делать то, что Господь считает правильным»
+
+# Соблюдение ... правосудия
+
+«Относиться к людям так, как Господь хочет, чтобы люди относились к другим»
+
+# правосудия Господу угодно больше
+
+«правосудия - Господь хочет этого больше»
diff --git a/pro/21/04.md b/pro/21/04.md
new file mode 100644
index 00000000..ed97f32c
--- /dev/null
+++ b/pro/21/04.md
@@ -0,0 +1,15 @@
+# Гордый взгляд и надменное сердце
+
+Слова «взгляд» и «сердце» являются синекдохами для человека, который считает себя лучше других людей и хочет, чтобы другие знали об этом. Альтернативный перевод: «Люди, которые хотят, чтобы другие думали, что они лучше других» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-doublet]])
+
+# Гордый взгляд
+
+Это синекдоха для человека, который хочет, чтобы другие знали, что он думает, что он лучше, чем они. (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# надменное сердце
+
+Это синекдоха для человека, который думает, что он лучше других. (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# отличающее грешников
+
+Альтернативный перевод: «эти вещи есть у грешников» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/21/05.md b/pro/21/05.md
new file mode 100644
index 00000000..b0b65a25
--- /dev/null
+++ b/pro/21/05.md
@@ -0,0 +1,7 @@
+# старательного
+
+Это именное прилагательное можно перевести как существительное. Альтернативный перевод: «прилежный человек» или «человек, который много работает» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# к недостатку
+
+Абстрактное существительное «недостаток» можно перевести как прилагательное. Альтернативный перевод: «становится только бедным» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/21/06.md b/pro/21/06.md
new file mode 100644
index 00000000..6d67cc9e
--- /dev/null
+++ b/pro/21/06.md
@@ -0,0 +1,15 @@
+# Приобретение сокровища
+
+«Получение богатства»
+
+# ложью
+
+Альтернативный перевод: «говоря ложь» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# мимолётное дуновение
+
+Автор сравнивает богатства, которые человек получает ложью, туману, который быстро исчезает по утрам. Альтернативный перевод: «исчезающий туман» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# ищущих смерти
+
+Автор говорит о богатстве, которое человек получает через ложь, как если бы оно был приманкой в ловушке охотника; (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/21/07.md b/pro/21/07.md
new file mode 100644
index 00000000..ba7d48cb
--- /dev/null
+++ b/pro/21/07.md
@@ -0,0 +1,7 @@
+# Насилие беззаконников обрушится на них
+
+Бог накажет злых людей, которые вредят своим ближним. (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# Насилие беззаконников
+
+Абстрактное существительное «насилие» относится к насильственным действиям, которые люди делают, чтобы причинить вред своим ближним. Слово «беззаконник» является именным прилагательным, которое относится к злым людям. Альтернативный перевод: «Насильственные действия злых людей» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/21/08.md b/pro/21/08.md
new file mode 100644
index 00000000..1cd5a596
--- /dev/null
+++ b/pro/21/08.md
@@ -0,0 +1,7 @@
+# Путь развращённого человека — искривлённый
+
+Это сравнивает образ жизни с извилистой дорогой, по которой можно идти. Это тоже идиома. Альтернативный перевод: «Как виновен человек, извращенный» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# искривленный
+
+Здесь «криво» означает согнутый или не прямой. Это метафора для морально неправильного. Альтернативный перевод: «неправильно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/21/09.md b/pro/21/09.md
new file mode 100644
index 00000000..184e21b1
--- /dev/null
+++ b/pro/21/09.md
@@ -0,0 +1,7 @@
+# в углу на крыше
+
+Дома в те времена имели плоские крыши. Древние израильтяне проводили много времени на своих крышах, где зачастую было прохладнее, чем в доме, и иногда люди строили укрытие, достаточно большое, чтобы человек мог спать в углу крыши. (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# сварливой женой
+
+"жена, которая часто спорит и жалуется"
diff --git a/pro/21/10.md b/pro/21/10.md
new file mode 100644
index 00000000..0e882741
--- /dev/null
+++ b/pro/21/10.md
@@ -0,0 +1,11 @@
+# Душа грешника желает зла
+
+Автор говорит о желании, как о аппетите человека есть и пить. Слово «грешник» - это номинальное прилагательное, которое относится к злым людям, а слово «зло» - это номинальное прилагательное, которое относится к злым делам. Альтернативный перевод: «Злые люди хотят совершать злые дела так же, как они хотят есть и пить» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# желает
+
+жаждет
+
+# его милости не найдёт даже его друг
+
+Идиома «найти милость» означает, что кто-то одобряет и действует доброжелательно по отношению к тому, кто находит милость. Альтернативный перевод: «его сосед не получает от него милости» или «он не ведет себя доброжелательно по отношению к своему соседу» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/21/11.md b/pro/21/11.md
new file mode 100644
index 00000000..e3cd57f9
--- /dev/null
+++ b/pro/21/11.md
@@ -0,0 +1,19 @@
+# Когда наказывают гордого
+
+Это можно перевести в активную форму. Альтернативный перевод: «Когда кто-то наказывает гордого» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# простой
+
+«те, у кого нет опыта» или «те, кто не зрел»
+
+# гордого
+
+"человек, который возносится над другими"
+
+# когда наставляют мудрого
+
+Это можно перевести в активную форму. Альтернативный перевод: «когда кто-то наставляет мудрого человека» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# приобретает знание
+
+Здесь говорится о знании, как будто это объект, который кто-то может приобрести (например купить) и сохранить для себя. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/21/12.md b/pro/21/12.md
new file mode 100644
index 00000000..5e153c23
--- /dev/null
+++ b/pro/21/12.md
@@ -0,0 +1,11 @@
+# Праведник
+
+Возможные значения: 1) любой праведник или 2) «Тот, кто праведен».
+
+# наблюдает за домом
+
+«обращает пристальное внимание на дом» «смотрит, чтобы увидеть, что происходит с домом»
+
+# грешников губит зло
+
+Альтернативный перевод: «оно их разрушает» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/21/13.md b/pro/21/13.md
new file mode 100644
index 00000000..268ea586
--- /dev/null
+++ b/pro/21/13.md
@@ -0,0 +1,7 @@
+# Кто закрывает свои уши от вопля бедного
+
+Это идиома. Альтернативный перевод: «Тот, кто не будет слушать, когда бедные люди просят помощи» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# не будет услышан
+
+Слово «услышан» - это метоним человека, который слышит, как другой человек просит помощи, и действует, чтобы помочь. Это можно перевести в активную форму. Альтернативный перевод: «никто не сделает ничего, чтобы помочь ему» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/21/14.md b/pro/21/14.md
new file mode 100644
index 00000000..4277d63c
--- /dev/null
+++ b/pro/21/14.md
@@ -0,0 +1,3 @@
+# успокаивает гнев
+
+«заставляет злого человека чувствовать себя лучше, чтобы он больше не злился»
diff --git a/pro/21/15.md b/pro/21/15.md
new file mode 100644
index 00000000..bbce0192
--- /dev/null
+++ b/pro/21/15.md
@@ -0,0 +1,3 @@
+# Соблюдение правосудия
+
+Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Когда правители делают то, что справедливо» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/21/16.md b/pro/21/16.md
new file mode 100644
index 00000000..5bbb7d57
--- /dev/null
+++ b/pro/21/16.md
@@ -0,0 +1,7 @@
+# сбившийся с пути разума
+
+Это идиома. Альтернативный перевод: «больше не живет мудро» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# успокоится в обществе мёртвых
+
+«Он останется в собрании мертвых духов»
diff --git a/pro/21/17.md b/pro/21/17.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/21/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/21/18.md b/pro/21/18.md
new file mode 100644
index 00000000..eecea33b
--- /dev/null
+++ b/pro/21/18.md
@@ -0,0 +1,11 @@
+# Выкупом за
+
+Слово «выкуп» является метафорой для одного человека, который занимает место другого человека. Здесь человек, который делает то, что неправильно, наказывается вместо человека, который делает то, что правильно. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# грешник
+
+человек, который наносит вред тем, кто доверяет ему, лжет и совершает ложные поступки
+
+# честного
+
+«праведные люди» или «честные люди» или «просто люди»
diff --git a/pro/21/19.md b/pro/21/19.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/21/19.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/21/20.md b/pro/21/20.md
new file mode 100644
index 00000000..cc140ad9
--- /dev/null
+++ b/pro/21/20.md
@@ -0,0 +1,7 @@
+# мудрого
+
+Это именное прилагательное можно перевести как существительное. Альтернативный перевод: «мудрый человек» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# всё проедает
+
+«использует все это ни для чего» или «тратит впустую»
diff --git a/pro/21/21.md b/pro/21/21.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/21/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/21/22.md b/pro/21/22.md
new file mode 100644
index 00000000..cbc688f5
--- /dev/null
+++ b/pro/21/22.md
@@ -0,0 +1,15 @@
+# входит в город
+
+"взбирается на стену, которая окружает город"
+
+# город сильных
+
+«город, в котором живут сильные люди» или «город могучих воинов»
+
+# разрушает
+
+Это идиома. Альтернативный перевод: «он уничтожает» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# крепость, на которую они надеялись
+
+«стены и башни вокруг города, которые, как они думали, никто не сможет пройти в город, поэтому они чувствовали себя в безопасности»
diff --git a/pro/21/23.md b/pro/21/23.md
new file mode 100644
index 00000000..b19cef84
--- /dev/null
+++ b/pro/21/23.md
@@ -0,0 +1,3 @@
+# Кто хранит свои уста и свой язык
+
+И «уста», и «язык» относятся к тому, что говорит человек. Альтернативный перевод: «Кто осторожен в том, что он говорит» (See: [[rc://*/ta/man/translate/figs-doublet]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/21/24.md b/pro/21/24.md
new file mode 100644
index 00000000..3f895dcd
--- /dev/null
+++ b/pro/21/24.md
@@ -0,0 +1,11 @@
+# Надменный злодей ... действует в пылу гордости
+
+«Можно ожидать, что гордые и надменные люди будут действовать с высокомерной гордостью»
+
+# Надменный ... гордец
+
+Эти два слова означают в основном одно и то же и подчеркивают, насколько горд человек. (See: [[rc://*/ta/man/translate/figs-doublet]])
+
+# имя ему гордец
+
+Слово «имя» является метонимом того, как люди называют его. Альтернативный перевод: «гордец - это то, как вы должны называть его» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/21/25.md b/pro/21/25.md
new file mode 100644
index 00000000..4f86f812
--- /dev/null
+++ b/pro/21/25.md
@@ -0,0 +1,3 @@
+# Желания ленивого человека убьют его
+
+Автор говорит о том, что желание, как если бы это был человек, который мог убить ленивого человека. Здесь ленивый человек хочет бездействовать, а не работать. Альтернативный перевод: «Ленивый человек хочет только сидеть сложа руки, и из-за этого он умрет» или «Ленивый человек умрет, потому что не хочет работать» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/21/26.md b/pro/21/26.md
new file mode 100644
index 00000000..bdad5c47
--- /dev/null
+++ b/pro/21/26.md
@@ -0,0 +1,7 @@
+# желает
+
+сильно жаждет
+
+# даёт и не жалеет
+
+Фраза «не жалеет» может быть сформулирована положительно, и то, что он дает, может быть сделано явным. Альтернативный перевод: «дает все, что должен» или «щедро» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/21/27.md b/pro/21/27.md
new file mode 100644
index 00000000..d3f9b581
--- /dev/null
+++ b/pro/21/27.md
@@ -0,0 +1,11 @@
+# Жертва грешников — мерзость
+
+Автор не упоминает Господа здесь, как в [Притчи 15:8](../15/08.md), но читатель должен понимать, что именно Господь ненавидит жертву нечестивых.
+
+# грешников
+
+Номинальное прилагательное «злой» можно перевести как существительное. Альтернативный перевод: «злой человек» или «злые люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# особенно когда её приносят
+
+«Господь ненавидит жертву еще больше»
diff --git a/pro/21/28.md b/pro/21/28.md
new file mode 100644
index 00000000..1e5e9661
--- /dev/null
+++ b/pro/21/28.md
@@ -0,0 +1,3 @@
+# всегда будет говорить
+
+Это потому, что люди никогда не забудут, что он сказал.
diff --git a/pro/21/29.md b/pro/21/29.md
new file mode 100644
index 00000000..abb75777
--- /dev/null
+++ b/pro/21/29.md
@@ -0,0 +1,7 @@
+# дерзок своим лицом
+
+Возможные значения: 1) «притворяется смелым» или 2) «не прислушивается к исправлению». (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# идёт своим прямым путём
+
+О действиях человека говорят как о пути, по которому он идет. Альтернативный перевод: «уверен в том, что он делает» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/21/30.md b/pro/21/30.md
new file mode 100644
index 00000000..d54b2a37
--- /dev/null
+++ b/pro/21/30.md
@@ -0,0 +1,7 @@
+# Нет мудрости, нет разума и нет совета
+
+Слова «нет» повторяются, чтобы подчеркнуть абстрактные существительные «мудрость», «понимание» и «совет». Господь больше всего, что кто-либо может знать, думать или говорить. Ваш язык может потребовать, чтобы вы не повторяли «нет». Абстрактные существительные могут быть переведены как прилагательные или глаголы. Альтернативный перевод: «Нет мудрого человека, нет никого, кто что-либо понимает, и нет человека, который говорит другим, что делать, кто» или «Нет мудрости, понимания или совета» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# против Господа
+
+«победить Господа» или «действовать против того, что хочет сделать Господь» или «показать, что он прав, а Господь неправ»
diff --git a/pro/21/31.md b/pro/21/31.md
new file mode 100644
index 00000000..871cbee2
--- /dev/null
+++ b/pro/21/31.md
@@ -0,0 +1,7 @@
+# Коня готовят на день битвы
+
+Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Солдаты готовят лошадей ко дню битвы» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# день битвы
+
+Слово «день» относится ко времени, которое может быть длиннее или короче дня. Альтернативный перевод: «когда идет бой» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/21/intro.md b/pro/21/intro.md
new file mode 100644
index 00000000..9d277ee3
--- /dev/null
+++ b/pro/21/intro.md
@@ -0,0 +1,17 @@
+# Притчи 21 Основные примечания
+
+## Структура и формат
+
+Глава 21 продолжает раздел книги, который приписывается Соломону и заполнен в основном короткими отдельными притчами.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 21:1 Notes](./01.md)**
+
+**[](../22/intro.md)**
diff --git a/pro/22/01.md b/pro/22/01.md
new file mode 100644
index 00000000..32e519f2
--- /dev/null
+++ b/pro/22/01.md
@@ -0,0 +1,7 @@
+# Доброе имя лучше большого богатства
+
+Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Человек должен выбрать хорошее имя, а не богатство» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Доброе имя
+
+«Хорошая репутация»
diff --git a/pro/22/02.md b/pro/22/02.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/22/02.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/22/03.md b/pro/22/03.md
new file mode 100644
index 00000000..cae99b70
--- /dev/null
+++ b/pro/22/03.md
@@ -0,0 +1,7 @@
+# Благоразумный
+
+«Мудрый человек» или «Человек, имеющий здравый смысл». Посмотрите, как вы перевели «благоразумный» в [Притчи 12:16](../12/16.md).
+
+# неопытные
+
+"наивный и незрелый"
diff --git a/pro/22/04.md b/pro/22/04.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/22/04.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/22/05.md b/pro/22/05.md
new file mode 100644
index 00000000..6a161c5f
--- /dev/null
+++ b/pro/22/05.md
@@ -0,0 +1,11 @@
+# На пути коварного тернии и сети
+
+В жизни человека со злыми умыслами будут встречаться проблемы и препятствия, (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сети
+
+ловушки для ловли животных
+
+# коварного
+
+Это именное прилагательное можно перевести как существительное. Альтернативный перевод: «извращенные люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/22/06.md b/pro/22/06.md
new file mode 100644
index 00000000..4f7b2b6f
--- /dev/null
+++ b/pro/22/06.md
@@ -0,0 +1,3 @@
+# в начале его пути
+
+Жизнь человека сравнивается с путем, по которому он идет. Альтернативный перевод: «как он должен жить» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/22/07.md b/pro/22/07.md
new file mode 100644
index 00000000..c75883d7
--- /dev/null
+++ b/pro/22/07.md
@@ -0,0 +1,3 @@
+# должник ... заимодавец
+
+Возможно, вам придется четко указать, что именно заимствовано или одолжено. Альтернативный перевод: "одалживает деньги ... заимствовать деньги" (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/22/08.md b/pro/22/08.md
new file mode 100644
index 00000000..eb2ea8c4
--- /dev/null
+++ b/pro/22/08.md
@@ -0,0 +1,11 @@
+# Сеющий неправду пожнёт беду
+
+Автор говорит о человеке, который относится к людям несправедливо, как если бы он сажал семена, которые приносят неприятности. Альтернативный перевод: «Если человек относится несправедливо, это вызовет у него проблемы позже» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не станет жезла его гнева
+
+Слово «жезл» является метонимом власти над другими людьми. 1. Несправедливый человек потеряет  ту силу, которая у него была.  2. Когда люди отреагируют на несправедливость, которую он совершил, нанеся им вред, он не сможет остановить их. Альтернативный перевод: «у него больше не будет той силы, которую он использовал для нанесения вреда людям» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# жезла его гнева
+
+Слово «жезл» является метонимом власти над другими людьми. Несправедливый человек причинял вред невинным людям, как будто он был очень зол на них. Альтернативный перевод: «жезл, который он использовал, как если бы он наказывал людей» или «власть, которую он использовал, чтобы причинять вред другим» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/22/09.md b/pro/22/09.md
new file mode 100644
index 00000000..2c3fb97a
--- /dev/null
+++ b/pro/22/09.md
@@ -0,0 +1,11 @@
+# Милосердный будет благословлён
+
+Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Бог благословит того, кто щедр» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Милосердный
+
+Альтернативный перевод: «щедрый человек» или «человек, который готов отдать вещи другим людям» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# хлеб
+
+Поскольку хлеб был основной пищей для многих людей в библейские времена, его часто используют для обозначения пищи в целом. (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/22/10.md b/pro/22/10.md
new file mode 100644
index 00000000..a622c886
--- /dev/null
+++ b/pro/22/10.md
@@ -0,0 +1,3 @@
+# не станет раздора, прекратятся ссоры
+
+Абстрактные существительные «раздор» и «ссора» можно перевести как глаголы. Альтернативный перевод: «люди больше не будут спорить друг с другом или говорить вещи, причиняющие друг другу боль» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/22/11.md b/pro/22/11.md
new file mode 100644
index 00000000..1cb3b839
--- /dev/null
+++ b/pro/22/11.md
@@ -0,0 +1,3 @@
+# любит чистоту сердца
+
+Это его собственное сердце. Этот человек  сам хочет быть чистым. Сердце - это синекдоха для человека. Альтернативный перевод: «любит иметь чистое сердце» или «хочет быть чистым» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/22/12.md b/pro/22/12.md
new file mode 100644
index 00000000..d0d0b583
--- /dev/null
+++ b/pro/22/12.md
@@ -0,0 +1,15 @@
+# Господь охраняет
+
+Альтернативный перевод: «Господь следит за»  (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-personification]])
+
+# охраняет знание
+
+Охраняет значит защищает. Альтернативный перевод: «защитить знания» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Он отвергает
+
+"Он уничтожает" "Не принимает"
+
+# неверного
+
+Номинальное прилагательное «неверный» можно перевести как существительное. Переведите «неверный», как в [Притчи 11:3](../11/03.md).Альтернативный перевод: «предатель» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/22/13.md b/pro/22/13.md
new file mode 100644
index 00000000..ef5462b7
--- /dev/null
+++ b/pro/22/13.md
@@ -0,0 +1,3 @@
+# Лентяй говорит
+
+Следующая цитата - ложь и оправдание нежелания работать. Если ваш язык вводит ложные утверждения особым образом, вы можете использовать это здесь.
diff --git a/pro/22/14.md b/pro/22/14.md
new file mode 100644
index 00000000..81fb5e08
--- /dev/null
+++ b/pro/22/14.md
@@ -0,0 +1,11 @@
+# Глубокая пропасть — уста чужой женщины
+
+Слово «уста» является метонимом слов, которые выходят из уст. Автор говорит о человеке, который не может убежать, когда люди наказывают его за злодеяния, как если бы этот человек упал в яму, которую кто-то вырыл в земле, из которой он не мог убежать. Альтернативный перевод: «Слова, сказанные прелюбодейкой, привлекут вас, и это будет так, как будто вы попали в глубокую и опасную яму» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# чужой женщины
+
+Посмотрите, как вы это перевели в [Притчи 5:3](../05/03.md)
+
+# упадёт туда
+
+О прелюбодеянии говорят так, как будто это нечто, во что человек может попасть. Альтернативный перевод: « впал в грех прелюбодеяния» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/22/15.md b/pro/22/15.md
new file mode 100644
index 00000000..ef770d88
--- /dev/null
+++ b/pro/22/15.md
@@ -0,0 +1,11 @@
+# Глупость привязалась к сердцу юноши
+
+«Сердце юноши полно глупостей»
+
+# исправительная розга
+
+Автор говорит о родителе, использующем любую форму дисциплины, как если бы этот родитель бил розгой ребенка. (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# удалит её
+
+Альтернативный перевод: «наказание исправляет юношу» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/22/16.md b/pro/22/16.md
new file mode 100644
index 00000000..bba945de
--- /dev/null
+++ b/pro/22/16.md
@@ -0,0 +1,11 @@
+# умножить своё богатство
+
+«стать богаче» или «заработать больше денег»
+
+# даёт богатому
+
+"дает деньги богатым людям"
+
+# обеднеет
+
+Альтернативный перевод: «станет бедным» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/22/17.md b/pro/22/17.md
new file mode 100644
index 00000000..984d4ded
--- /dev/null
+++ b/pro/22/17.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Стих 17 начинает введение в новый раздел Книги Притч.
+
+# Склони своё ухо и слушай
+
+Здесь слово «ухо» представляет человека, который слушает.  Посмотрите, как вы перевели «наклони ухо» в [Притчи 4:20](../04/20.md). Альтернативный перевод: «Обрати внимание и слушай» или «Слушай внимательно» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# слова мудрых
+
+"что говорят мудрые люди"
+
+# обрати своё сердце к
+
+Это идиома. Альтернативный перевод: «делай все возможное, чтобы понять и запомнить» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# знанию
+
+Альтернативный перевод: «правильное понимание» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/22/18.md b/pro/22/18.md
new file mode 100644
index 00000000..f2289b13
--- /dev/null
+++ b/pro/22/18.md
@@ -0,0 +1,3 @@
+# они также будут в твоих устах
+
+О человеке, готовом говорить, говорят как о словах, которые были в устах. Альтернативный перевод: «Ты можешь говорить о них в любое время» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/22/19.md b/pro/22/19.md
new file mode 100644
index 00000000..ce4acba1
--- /dev/null
+++ b/pro/22/19.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжаются и завершают вступление, начатое в [Притчи 22:17](https://v-mast.com/events/checker-tn-l3/17.md).
diff --git a/pro/22/20.md b/pro/22/20.md
new file mode 100644
index 00000000..96b73602
--- /dev/null
+++ b/pro/22/20.md
@@ -0,0 +1,3 @@
+# писал тебе трижды
+
+В некоторых переводах написано «отличные высказывания». (See: [[rc://*/ta/man/translate/translate-textvariants]])
diff --git a/pro/22/21.md b/pro/22/21.md
new file mode 100644
index 00000000..04694ddf
--- /dev/null
+++ b/pro/22/21.md
@@ -0,0 +1,7 @@
+# научить тебя ... пославшим тебя
+
+Эти слова заканчивают риторический вопрос, который начался со слов «Разве я не писал» в Притчи 22:20. это может быть переведено как утверждение. «Тебе нужно знать, что я написал ... чтобы научить тебя ... кто тебя послал». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# ответ пославшим тебя
+
+Это подразумевает, что слушатель является или будет тем, кого другие посылают, чтобы получить.
diff --git a/pro/22/22.md b/pro/22/22.md
new file mode 100644
index 00000000..4cfb9b9f
--- /dev/null
+++ b/pro/22/22.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Эти стихи начинают «тридцать поговорок» ([Притчи 22:20](../22/20.md)).
+
+# Не будь грабителем ... и не притесняй
+
+Не забирай у бедного... не обижай
+
+# бедный
+
+Это именное прилагательное можно перевести как существительное. Альтернативный перевод: «любой бедный человек» или «бедный человек» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# притесняй
+
+Это метафора для «относиться несправедливо». (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# несчастного
+
+Это именное прилагательное можно перевести как существительное. Альтернативный перевод: «любой нуждающийся человек» или «любой человек, у которого нет того, что ему нужно для жизни» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# у ворот
+
+Место, где люди покупали и продавали вещи и разрешали споры, используется как метоним деловой и юридической деятельности. Альтернативный перевод: «в суде» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/22/23.md b/pro/22/23.md
new file mode 100644
index 00000000..950ee843
--- /dev/null
+++ b/pro/22/23.md
@@ -0,0 +1,7 @@
+# Господь вступится в их дело
+
+Метафора - это адвокат, защищающий нуждающихся перед судьей. Альтернативный перевод: «Господь защитит нуждающихся от тех, кто их угнетает»  (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# отберёт жизнь у тех, кто их грабил
+
+Господь не вор, но Он заберет жизнь , что бы наказать тех, кто грабит бедных. Альтернативный перевод: «Он уничтожит тех, кто притесняет бедных» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/22/24.md b/pro/22/24.md
new file mode 100644
index 00000000..6f08e26c
--- /dev/null
+++ b/pro/22/24.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](../22/20.md)).
+
+# гневливый
+
+кто-то, кто не может контролировать свой гнев (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# вспыльчивый
+
+показывает сильный гнев
diff --git a/pro/22/25.md b/pro/22/25.md
new file mode 100644
index 00000000..f458920e
--- /dev/null
+++ b/pro/22/25.md
@@ -0,0 +1,7 @@
+# не попасть в ловушку
+
+Человек, который хочет быть похожим на злого человека, похож на животное, которое попадает в ловушку. Альтернативный перевод: «вы будете похожи на животное, которое попадает в ловушку и не может убежать» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# в ловушку
+
+Альтернативный перевод: «приспособление которое кто то поставил  что бы поймать» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/22/26.md b/pro/22/26.md
new file mode 100644
index 00000000..1cec403a
--- /dev/null
+++ b/pro/22/26.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](../22/20.md)).
+
+# дают руки
+
+"Выступает поручителем"
+
+# поручаются за долги
+
+"и согласен заплатить то, что кто-то должен другому"
diff --git a/pro/22/27.md b/pro/22/27.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/22/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/22/28.md b/pro/22/28.md
new file mode 100644
index 00000000..b6c38b52
--- /dev/null
+++ b/pro/22/28.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](../22/20.md)).
+
+# древних
+
+очень старый
+
+# границ
+
+большой камень, который показывает, где кончается земля одного человека и начинается земля другого человека
+
+# праотцы
+
+предки
diff --git a/pro/22/29.md b/pro/22/29.md
new file mode 100644
index 00000000..922e683c
--- /dev/null
+++ b/pro/22/29.md
@@ -0,0 +1,7 @@
+# Видел ли ты опытного человека в работе?
+
+Этот риторический вопрос на самом деле является командой. Альтернативный перевод: «Подумайте о ком-то, кого вы знаете, что он опытен в своей работе» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# стоять перед
+
+Это означает стать работником важного человека. Цари и другие важные люди будут так высоко ценить его, что будут пользоваться его услугами. (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/22/intro.md b/pro/22/intro.md
new file mode 100644
index 00000000..c63a6867
--- /dev/null
+++ b/pro/22/intro.md
@@ -0,0 +1,25 @@
+# Притчи 22 Основные примечания
+
+## Структура и формат
+
+Глава 22 заканчивает раздел книги, который приписывается Соломону и заполнен в основном короткими отдельными притчами.
+
+Вторая половина этой главы и первая половина следующей главы приписываются «Мудрецам». Точная личность автора неизвестна.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Важные фигуры речи в этой главе
+
+### Риторические вопросы
+
+С этим новым разделом пословиц автор начинает использовать много риторических вопросов. Очевидные ответы должны убедить читателя. (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+## Links:
+
+  * **[Притчи 22:1 Notes](./01.md)**
+
+**[](../23/intro.md)**
diff --git a/pro/23/01.md b/pro/23/01.md
new file mode 100644
index 00000000..2f6fcce2
--- /dev/null
+++ b/pro/23/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](../22/20.md)).
diff --git a/pro/23/02.md b/pro/23/02.md
new file mode 100644
index 00000000..51f441f1
--- /dev/null
+++ b/pro/23/02.md
@@ -0,0 +1,3 @@
+# поставь преграду своей гортани
+
+Возможные значения этого преувеличения: 1) «будь очень осторожен, чтобы не есть слишком много» или 2) «не ешь ничего вообще» (See: [[rc://*/ta/man/translate/figs-hyperbole]] and [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/23/03.md b/pro/23/03.md
new file mode 100644
index 00000000..96c7901e
--- /dev/null
+++ b/pro/23/03.md
@@ -0,0 +1,11 @@
+# Не желай
+
+«Не сильно желай». Посмотрите, как вы перевели «жажду» в [Притчи 21:9](../21/09.md).
+
+# вкусной еды
+
+«Его особая и дорогая еда»
+
+# это обманчивая пища
+
+Это идиома. «Он дает это тебе, чтобы он мог тебя обмануть» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/23/04.md b/pro/23/04.md
new file mode 100644
index 00000000..3a9d9550
--- /dev/null
+++ b/pro/23/04.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Не заботься о том
+
+«Не работай так много, чтобы быть всегда уставшим»
diff --git a/pro/23/05.md b/pro/23/05.md
new file mode 100644
index 00000000..35107d9e
--- /dev/null
+++ b/pro/23/05.md
@@ -0,0 +1,11 @@
+# а его уже нет
+
+Это метафора, говорящая о коротком времени. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сделает себе крылья, как орёл, и улетит в небо
+
+О человеке, теряющем свое богатство, говорят, как будто оно было птицей. Альтернативный перевод: «богатство исчезнет так же быстро, как орел может улететь» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# крылья, как орёл
+
+крылья, как крылья орла
diff --git a/pro/23/06.md b/pro/23/06.md
new file mode 100644
index 00000000..26569610
--- /dev/null
+++ b/pro/23/06.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Не ешь
+
+«Не сильно желай». Посмотрите, как вы перевели «жажду» в [Притчи 21:9](https://v-mast.com/events/checker-tn/689/21/09.md).
+
+# вкусной едой
+
+«Его особая и дорогая еда». Посмотрите, как вы перевели это в [Притчи 23:3](../23/03.md).
diff --git a/pro/23/07.md b/pro/23/07.md
new file mode 100644
index 00000000..81ce22c1
--- /dev/null
+++ b/pro/23/07.md
@@ -0,0 +1,3 @@
+# его сердце не с тобой
+
+Это идиома. Альтернативный перевод: «он действительно не хочет, чтобы вы наслаждались едой» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/23/08.md b/pro/23/08.md
new file mode 100644
index 00000000..edf68263
--- /dev/null
+++ b/pro/23/08.md
@@ -0,0 +1,7 @@
+# Кусок, который ты съел, извергнешь
+
+То что ты съел, не принесет тебе пользы. Альтернативный перевод: «Вырвет тебя тем, что ты съел» (See: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# добрые слова, какие ты сказал, потратишь напрасно
+
+Абстрактное существительное «добрые слова» можно перевести как глагол. Альтернативный перевод: «он не будет счастлив, даже если вы скажете хорошие вещи о нем и о еде» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/23/09.md b/pro/23/09.md
new file mode 100644
index 00000000..78c7dbb3
--- /dev/null
+++ b/pro/23/09.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
diff --git a/pro/23/10.md b/pro/23/10.md
new file mode 100644
index 00000000..888b81b7
--- /dev/null
+++ b/pro/23/10.md
@@ -0,0 +1,15 @@
+# древних
+
+очень старый. Посмотрите, как вы это перевели в [Притчи 22:28](../22/28.md).
+
+# границ
+
+Это большой камень, показывающий, где кончается земля одного человека и начинается земля другого человека. Посмотрите, как вы это перевели в [Притчи 22:28](../22/28.md).
+
+# заходи
+
+Это означает начинать использовать землю, которая принадлежит кому-то другому.
+
+# сирот
+
+дети, чьи родители умерли
diff --git a/pro/23/11.md b/pro/23/11.md
new file mode 100644
index 00000000..ae5a6d14
--- /dev/null
+++ b/pro/23/11.md
@@ -0,0 +1,7 @@
+# у них ... Защитник
+
+Господь
+
+# Он заступится за них в их деле с тобой
+
+Альтернативный перевод: «Господь защитит сирот от тебя» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/23/12.md b/pro/23/12.md
new file mode 100644
index 00000000..072cd0ea
--- /dev/null
+++ b/pro/23/12.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Впусти в своё сердце
+
+Это идиома. Посмотрите, как вы это перевели в [Притчи 22:17](../22/17.md). Альтернативный перевод: «Делай все возможное, чтобы понять и запомнить» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# учение
+
+Возможные значения: 1) «это люди, которые знают, что правильно и что неправильно, и говорят вам» или 2) «это люди говорят и делают, когда исправляют вас».
+
+# в уши
+
+Альтернативный перевод: «открой уши» или «слушай внимательно» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# разумные слова
+
+«мудрые, правильные выражения»
diff --git a/pro/23/13.md b/pro/23/13.md
new file mode 100644
index 00000000..115687b6
--- /dev/null
+++ b/pro/23/13.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Не оставляй юношу без наказания
+
+Альтернативный перевод: «Не пренебрегай наставлять ребенка» или «Не отказывайся наставлять ребенка» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# Не оставляй
+
+не переставай
diff --git a/pro/23/14.md b/pro/23/14.md
new file mode 100644
index 00000000..2f289648
--- /dev/null
+++ b/pro/23/14.md
@@ -0,0 +1,11 @@
+# розгой
+
+тонкий и гибкий прут
+
+# Ты накажешь его ... и спасёшь его душу
+
+Слушатель несет ответственность за спасение души ребенка от преисподней, и способ спасти его - наказать его.
+
+# спасёшь его душу от преисподней
+
+Если слушатель наказывает своих детей розгой, они не умрут молодыми, потому что таким образом удержит их от  совершения глупых и злых дел. Слово «душа» является метонимом человека. Преисподняя - это мир мертвых; отправиться в мир мертвых - это эвфемизм смерти. Альтернативный перевод: «ты будешь удерживать его от мира мертвых» или «ты будешь удерживать его от смерти» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-euphemism]])
diff --git a/pro/23/15.md b/pro/23/15.md
new file mode 100644
index 00000000..78c7dbb3
--- /dev/null
+++ b/pro/23/15.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
diff --git a/pro/23/16.md b/pro/23/16.md
new file mode 100644
index 00000000..49e9382b
--- /dev/null
+++ b/pro/23/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют
diff --git a/pro/23/17.md b/pro/23/17.md
new file mode 100644
index 00000000..39078299
--- /dev/null
+++ b/pro/23/17.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Пусть твоё сердце не завидует грешникам
+
+Слово «сердце» является синекдохой для всего человека. Альтернативный перевод: «Не позволяйте себе завидовать грешникам» или «Не завидуй грешникам» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/23/18.md b/pro/23/18.md
new file mode 100644
index 00000000..6b98edb4
--- /dev/null
+++ b/pro/23/18.md
@@ -0,0 +1,3 @@
+# твоя надежда не потеряна
+
+Это можно перевести в активную форму. Альтернативный перевод: «Бог не позволит никому украсть твою надежду» или «Бог сдержит обещания, которые он дал тебе» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/23/19.md b/pro/23/19.md
new file mode 100644
index 00000000..ce500f61
--- /dev/null
+++ b/pro/23/19.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Сын мой, слушай
+
+«Слушай внимательно, сын мой». Оратор произносит дополнительное слово, чтобы убедиться, что слушатель обращает внимание.
+
+# направляй своё сердце на прямой путь
+
+О решении поступать правильно говорится, как будто один человек показывал другому правильный путь. Альтернативный перевод: «убедитесь, что вы делаете то, что мудро» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/23/20.md b/pro/23/20.md
new file mode 100644
index 00000000..5f785cd9
--- /dev/null
+++ b/pro/23/20.md
@@ -0,0 +1,3 @@
+# кто объедается мясом
+
+Возможные значения: 1) «люди, которые едят больше мяса, чем нужно», или 2) «мясо» представляет собой пищу в целом. Альтернативный перевод: «люди, которые едят больше еды, чем им нужно» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/23/21.md b/pro/23/21.md
new file mode 100644
index 00000000..b00e22b2
--- /dev/null
+++ b/pro/23/21.md
@@ -0,0 +1,3 @@
+# сонливость оденет их в лохмотья
+
+Слово «сон» - это преувеличение для человека, проводящего так много времени, наслаждаясь едой и питьем, что он не выполняет необходимой работы. Об этой деятельности говорится, как будто это родитель надевает одежду на ребенка. Альтернативный перевод: «потому что они тратят так много времени на еду и питье, они не будут работать и станут бедными» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/pro/23/22.md b/pro/23/22.md
new file mode 100644
index 00000000..62b02322
--- /dev/null
+++ b/pro/23/22.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# не отвергай
+
+Это можно сказать утвердительно. Альтернативный перевод: «проявляй уважение к» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/23/23.md b/pro/23/23.md
new file mode 100644
index 00000000..8ce8d310
--- /dev/null
+++ b/pro/23/23.md
@@ -0,0 +1,3 @@
+# Приобретай истину и не продавай мудрость, учение и разум
+
+Слова «истина», «мудрость», «учение» и «разум» - это абстрактные существительные, о которых говорят, как будто они являются физическими предметами, которые человек может покупать и продавать на рынке. Их можно перевести как глаголы. Альтернативный перевод: «Делай то, что тебе нужно, чтобы ты мог знать, что правда, чтобы ты мог быть мудрым, чтобы ты мог научиться действовать, и чтобы ты мог отличить хорошее от плохого; никогда не думай о чем-то более важном, чем эти вещи" (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/23/24.md b/pro/23/24.md
new file mode 100644
index 00000000..660eba84
--- /dev/null
+++ b/pro/23/24.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# о нём радуется
+
+"буду рад из-за него"
diff --git a/pro/23/25.md b/pro/23/25.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/23/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/23/26.md b/pro/23/26.md
new file mode 100644
index 00000000..e90793fd
--- /dev/null
+++ b/pro/23/26.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Отдай мне своё сердце
+
+Слово «сердце» является метонимом того, что человек думает и решает делать. Возможные значения: 1) «будь внимателен» или 2) «полностью доверяй мне». (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# пусть твои глаза наблюдают
+
+Глаза - это синекдоха для всего человека. Альтернативный перевод: «наблюдать» или «внимательно посмотреть» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/23/27.md b/pro/23/27.md
new file mode 100644
index 00000000..f2980029
--- /dev/null
+++ b/pro/23/27.md
@@ -0,0 +1,23 @@
+# развратная женщина ... чужая жена
+
+Есть два типа сексуально безнравственных женщин. «Проститутка» не замужем, «жена другого мужчины» замужем. Вместе они образуют меризм для любой сексуально безнравственной женщины. (See: [[rc://*/ta/man/translate/figs-merism]])
+
+# развратная женщина — глубокая пропасть
+
+Слово «пропасть» является метафорой того, что происходит с мужчинами, которые спят с проститутками. Альтернативный перевод: «спать с проституткой - все равно что упасть в глубокую яму» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# развратная женщина
+
+Здесь слово относится к любой незамужней женщине, которая занимается сексуальной деятельностью, а не только к тем, кто делает это ради денег.
+
+# глубокая пропасть ... тесный колодец
+
+Это два места, в которые легко попасть и из которых трудно выбраться: «пропасть», потому что она «глубокая», и «колодец», потому что он «узкий».
+
+# чужая жена — тесный колодец
+
+О злодеяниях, за которые будут наказаны, говорят, что они попадают в узкое место, из которого нельзя сбежать. Альтернативный перевод: «Спать с женой другого мужчины - все равно, что упасть в узкий колодец» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# колодец
+
+яма в земле, которую люди вырыли, чтобы добраться до воды
diff --git a/pro/23/28.md b/pro/23/28.md
new file mode 100644
index 00000000..4adda864
--- /dev/null
+++ b/pro/23/28.md
@@ -0,0 +1,7 @@
+# сидит в засаде
+
+остается скрытым, готовым атаковать, когда жертва приближается
+
+# изменников
+
+Это именное прилагательное можно перевести как прилагательное или глагол. Альтернативный перевод: «предательские люди» или «те, кто наносит вред другим, обманывая их» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
diff --git a/pro/23/29.md b/pro/23/29.md
new file mode 100644
index 00000000..c34dc80d
--- /dev/null
+++ b/pro/23/29.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# У кого плач? У кого страдания? У кого ссоры? У кого горе? У кого раны без причины? У кого красные глаза?
+
+Автор использует эти вопросы, чтобы подготовить читателя к тому, что он собирается сказать о конкретном типе человека. Он не ожидает ответа на каждый вопрос. Ваш язык может иметь другой способ введения урока. Альтернативный перевод: «Послушайте меня, я говорю вам, что это за человек, у которого плач, страдания, ссоры, горе, раны без причины и налитые кровью глаза». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# красные глаза
+
+"глаза красные, как цвет крови"
diff --git a/pro/23/30.md b/pro/23/30.md
new file mode 100644
index 00000000..86897f61
--- /dev/null
+++ b/pro/23/30.md
@@ -0,0 +1,11 @@
+# У тех, кто долго сидит за вином и кто приходит отведать приправленного вина
+
+Эти слова отвечают на вопросы в стихе 29 и описывают людей, которые пьют слишком много вина.
+
+# долго сидит за вином
+
+тратит много времени на то, чтобы пить вино, и поэтому пьет много (See: [[rc://*/ta/man/translate/figs-euphemism]])
+
+# приправленного вина
+
+Возможные значения: 1) разные вина, смешанные вместе или 2) другие напитки, которые сильнее вина.
diff --git a/pro/23/31.md b/pro/23/31.md
new file mode 100644
index 00000000..78c7dbb3
--- /dev/null
+++ b/pro/23/31.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
diff --git a/pro/23/32.md b/pro/23/32.md
new file mode 100644
index 00000000..8c94898b
--- /dev/null
+++ b/pro/23/32.md
@@ -0,0 +1,7 @@
+# впоследствии
+
+"После того, как выпьете это"
+
+# оно укусит, как змей, и ужалит, как ядовитая змея
+
+Слово «оно» относится к «вину». «Укусит» и «ужалит» являются метафорами того, как слишком много выпитого вина заставляет людей чувствовать себя плохо, как после укуса змеи. Альтернативный перевод: «это заставляет тебя чувствовать себя так же плохо, как если бы змей укусил или ужалил тебя» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/23/33.md b/pro/23/33.md
new file mode 100644
index 00000000..ea32ea67
--- /dev/null
+++ b/pro/23/33.md
@@ -0,0 +1,7 @@
+# твоё сердце заговорит развратно
+
+«Сердце» представляет человека и подчеркивает, что он думает и решает делать. Альтернативный перевод: «ты будешь думать и делать неправильные вещи» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# развратно
+
+то, что Бог называет морально неправильным и плохим; злые вещи
diff --git a/pro/23/34.md b/pro/23/34.md
new file mode 100644
index 00000000..8782983f
--- /dev/null
+++ b/pro/23/34.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)). Это продолжение описания пьяного человека.
+
+# спящий на верху мачты
+
+Место на мачте, где лежит человек, можно сделать явным. Альтернативный перевод: «спит в корзине на самом верху мачты» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-explicit]])
+
+# мачты
+
+длинный деревянный столб, к которому прикреплены паруса парусного корабля
diff --git a/pro/23/35.md b/pro/23/35.md
new file mode 100644
index 00000000..a584aa74
--- /dev/null
+++ b/pro/23/35.md
@@ -0,0 +1,3 @@
+# Меня били, а мне не было больно. Меня толкали, а я не чувствовал
+
+Пьяный человек не мыслит ясно. Даже если люди бьют его, он не чувствует боли и не может ничего вспомнить.
diff --git a/pro/23/intro.md b/pro/23/intro.md
new file mode 100644
index 00000000..4647b2e1
--- /dev/null
+++ b/pro/23/intro.md
@@ -0,0 +1,19 @@
+# Притчи 23 Основные примечания
+
+## Структура и формат
+
+Глава 23 продолжает раздел, начатый в предыдущей главе книги, и заполнен в основном короткими отдельными притчами.
+
+Вторая половина этой главы и первая половина следующей главы относятся к общим высказываниям.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 23:1 Notes](./01.md)**
+
+**[](../24/intro.md)я**
diff --git a/pro/24/01.md b/pro/24/01.md
new file mode 100644
index 00000000..78c7dbb3
--- /dev/null
+++ b/pro/24/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
diff --git a/pro/24/02.md b/pro/24/02.md
new file mode 100644
index 00000000..05f4d087
--- /dev/null
+++ b/pro/24/02.md
@@ -0,0 +1,11 @@
+# их сердце
+
+Слова «их сердце» относятся ко всему человеку. Альтернативный перевод: «они» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# уста
+
+Слово «уста» относятся ко всему человеку. Альтернативный перевод: «они» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# говорят о зле
+
+«говорить о причинении вреда» или «говорить о создании проблем»
diff --git a/pro/24/03.md b/pro/24/03.md
new file mode 100644
index 00000000..9c068cd8
--- /dev/null
+++ b/pro/24/03.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Дом строится мудростью
+
+Абстрактное существительное «мудрость» можно перевести как прилагательное. Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Люди должны быть мудрыми, если хотят построить хороший дом» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# утверждается разумом
+
+Абстрактное существительное «разум» можно перевести как глагол. Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Люди должны понимать, что морально хорошо и что морально плохо, если они хотят построить дом» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-explicit]])
+
+# утверждается
+
+Слово «утверждается» означает «сделанный стабильным и сильным». Слово «дом» является метонимом семьи, которая живет в доме, а физически стабильный и сильный дом является метафорой семьи, которая живет в мире. (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/24/04.md b/pro/24/04.md
new file mode 100644
index 00000000..50ff6cd7
--- /dev/null
+++ b/pro/24/04.md
@@ -0,0 +1,3 @@
+# с умением его комнаты наполняются
+
+Абстрактное существительное «умение» можно перевести как глагол. Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Люди должны знать, что ценно и приятно, если они хотят заполнить свои комнаты» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/24/05.md b/pro/24/05.md
new file mode 100644
index 00000000..6fc211ed
--- /dev/null
+++ b/pro/24/05.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Мудрый человек — сильный
+
+Альтернативный перевод: «Тот , кто мудр - силен» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# разумный человек укрепляет свою силу
+
+Абстрактные существительные «разум» и «сила» можно перевести как глагол «знать» и прилагательное «сильный». Альтернативный перевод: «человек, который знает много, сильнее, потому что он знает эти вещи» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/24/06.md b/pro/24/06.md
new file mode 100644
index 00000000..6ac6d2d9
--- /dev/null
+++ b/pro/24/06.md
@@ -0,0 +1,7 @@
+# под мудрым руководством
+
+Альтернативный перевод: «мудрые люди, говорящие вам, что делать» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# веди войну
+
+"сражайся"
diff --git a/pro/24/07.md b/pro/24/07.md
new file mode 100644
index 00000000..f864dfff
--- /dev/null
+++ b/pro/24/07.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# Для глупого ... слишком высока
+
+Это идиома. «слишком трудно понять глупому» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# откроет свой рот
+
+Рот является метонимом слов, которые приходят изо рта. Альтернативный перевод: «говорить» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/24/08.md b/pro/24/08.md
new file mode 100644
index 00000000..0a9e4b07
--- /dev/null
+++ b/pro/24/08.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# злоумышленником
+
+тот, кто искусен в создании злых планов. Альтернативный перевод: «человек планирующий сделать зло»
diff --git a/pro/24/09.md b/pro/24/09.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/24/09.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/24/10.md b/pro/24/10.md
new file mode 100644
index 00000000..81a0673e
--- /dev/null
+++ b/pro/24/10.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# бедна твоя сила
+
+Это идиома. Альтернативный перевод: «у тебя очень мало сил» или «ты, конечно, слаб» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/24/11.md b/pro/24/11.md
new file mode 100644
index 00000000..fe92fba2
--- /dev/null
+++ b/pro/24/11.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# захваченных
+
+Это слова можно перевести используя термин «они», которым может быть кто угодно. Альтернативный перевод: «они были схвачены» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# захваченных
+
+Другое возможное значение - «пленных».
+
+# обреченных
+
+"не имеющих надежды"
+
+# на гибель
+
+Абстрактное существительное «гибель» можно перевести как глагол. Автор говорит так, будто те, кто их забирает, думают о них как о животных. Если на вашем языке есть слово для убийства животных, которое здесь подходит, вы можете использовать его. Альтернативный перевод: «где люди будут убивать их, как они убивают животных» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/24/12.md b/pro/24/12.md
new file mode 100644
index 00000000..d984aa82
--- /dev/null
+++ b/pro/24/12.md
@@ -0,0 +1,23 @@
+# Скажешь: «Вот ... этого"
+
+Автор отвечает на то, о чем может ошибочно думать читатель. Альтернативный перевод: «Вы можете сказать:« Вот,… этого »
+
+# мы не знали
+
+«Послушай нас! Мы» или «Но мы» или «Мы не сделали ничего плохого, потому что мы»
+
+# А Испытывающий сердца знает
+
+Альтернативный перевод: «тот, кто взвешивает сердце, знает, что вы говорите» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Испытывающий сердца
+
+Слово «сердце» является метонимом того, что человек думает и желает. Альтернативный перевод: «знает, как хорошо то, что люди действительно думают и хотят» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Хранящий твою душу знает
+
+Альтернативный перевод: «Тот, кто охраняет твою жизнь, знает это». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# воздаёт человеку по его делам
+
+Альтернативный перевод: «Бог даст каждому то, что он заслуживает». (See: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/pro/24/13.md b/pro/24/13.md
new file mode 100644
index 00000000..78c7dbb3
--- /dev/null
+++ b/pro/24/13.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
diff --git a/pro/24/14.md b/pro/24/14.md
new file mode 100644
index 00000000..b66de05f
--- /dev/null
+++ b/pro/24/14.md
@@ -0,0 +1,3 @@
+# твоя надежда не потеряна
+
+Возможные значения: 1) это простой пассив, который можно перевести  в активной форме. Альтернативный перевод: «никто не отнимет у вас надежду» или 2) это литоты, которые можно перевести в утвердительную форму. Альтернативный перевод: «Ваша надежда обязательно сохрониться» (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/24/15.md b/pro/24/15.md
new file mode 100644
index 00000000..c6e83bca
--- /dev/null
+++ b/pro/24/15.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# не устраивай засаду
+
+Переведите «засада», как в [Притчи 1:11](../01/11.md). Альтернативный перевод: «Не прячься и не жди подходящего времени» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# место его покоя
+
+дом праведника
diff --git a/pro/24/16.md b/pro/24/16.md
new file mode 100644
index 00000000..8cb9fbdb
--- /dev/null
+++ b/pro/24/16.md
@@ -0,0 +1,15 @@
+# встанет
+
+"встает на ноги" или "снова встает"
+
+# грешники попадут в беду
+
+Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Бог использует бедствие, чтобы низложить злых людей» (See: [[rc://*/ta/man/translate/figs-personification]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# попадут
+
+Это метафора. Здесь описывается человек, который стоял, но кто-то свалил его на землю или заставил его упасть. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# попадут в беду
+
+Произойдут плохие вещи с ними и их имуществом
diff --git a/pro/24/17.md b/pro/24/17.md
new file mode 100644
index 00000000..3e8cfa3b
--- /dev/null
+++ b/pro/24/17.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# упадёт твой враг
+
+"что-то плохое случается с твоим врагом"
+
+# пусть не веселится твоё сердце
+
+Слово «сердце» представляет человека. Альтернативный перевод: «не позволяй себе радоваться» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/24/18.md b/pro/24/18.md
new file mode 100644
index 00000000..bd300f94
--- /dev/null
+++ b/pro/24/18.md
@@ -0,0 +1,3 @@
+# отведёт от него Свой гнев
+
+Слова «отведет Свой гнев» - идиома, чтобы больше не сердиться. Что бы Господь делал вместо этого, можно сделать явным. Альтернативный перевод: «Перестанет гневаться на него, и будет гневаться на тебя»(See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/24/19.md b/pro/24/19.md
new file mode 100644
index 00000000..78c7dbb3
--- /dev/null
+++ b/pro/24/19.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
diff --git a/pro/24/20.md b/pro/24/20.md
new file mode 100644
index 00000000..8f7b25d5
--- /dev/null
+++ b/pro/24/20.md
@@ -0,0 +1,3 @@
+# светильник грешников погаснет
+
+Светильник используется как метафора для жизни. Жизнь злых людей закончится, как гаснет лампа. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/24/21.md b/pro/24/21.md
new file mode 100644
index 00000000..fa9417e7
--- /dev/null
+++ b/pro/24/21.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Эти стихи продолжают «тридцать поговорок» ([Притчи 22:20](https://v-mast.com/events/checker-tn/689/22/20.md)).
+
+# бойся
+
+глубокое уважение и трепет к человеку во власти
diff --git a/pro/24/22.md b/pro/24/22.md
new file mode 100644
index 00000000..3294c993
--- /dev/null
+++ b/pro/24/22.md
@@ -0,0 +1,7 @@
+# возмездие от них обоих кто узнает заранее?
+
+Автор задает этот вопрос, чтобы подчеркнуть катастрофу. Альтернативный перевод: «Никто не знает заранее разрушений, которые произойдут от них обоих». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# от них обоих
+
+эти слова относятся к Господу и царю
diff --git a/pro/24/23.md b/pro/24/23.md
new file mode 100644
index 00000000..41ff988a
--- /dev/null
+++ b/pro/24/23.md
@@ -0,0 +1,7 @@
+# Мудрыми также сказано
+
+Это предложение начинает новый сборник притч.
+
+# на суде
+
+ситуация, которая предстает перед судьей, в которой кто-то обвиняется в нарушении закона
diff --git a/pro/24/24.md b/pro/24/24.md
new file mode 100644
index 00000000..d78727ec
--- /dev/null
+++ b/pro/24/24.md
@@ -0,0 +1,7 @@
+# Кто говорит виновному ... будут проклинать народы и будут ненавидеть племена
+
+Слово «племена» является метонимом людей, которые живут в нациях. Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Люди будут проклинать того, кто говорит злому человеку, ... и люди других народов будут его ненавидеть»
+
+# виновному: «Ты прав»
+
+Возможные значения: 1) люди никогда не должны называть любого злого человека праведным человеком или 2) никто не должен говорить о человеке, виновном в совершении преступления, что он невиновен. Альтернативный перевод: "человек, виновный в преступлении ... невиновный"
diff --git a/pro/24/25.md b/pro/24/25.md
new file mode 100644
index 00000000..ea38268d
--- /dev/null
+++ b/pro/24/25.md
@@ -0,0 +1,7 @@
+# будут любимы
+
+"будут уважаемы"
+
+# благословение
+
+"хорошие дары"
diff --git a/pro/24/26.md b/pro/24/26.md
new file mode 100644
index 00000000..d0270034
--- /dev/null
+++ b/pro/24/26.md
@@ -0,0 +1,3 @@
+# поцелуй в губы
+
+Поцелуй был знаком уважения и преданности в этой культуре. Альтернативный перевод: «показывает настоящую дружбу» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/24/27.md b/pro/24/27.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/24/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/24/28.md b/pro/24/28.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/24/28.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/24/29.md b/pro/24/29.md
new file mode 100644
index 00000000..f4a02e5e
--- /dev/null
+++ b/pro/24/29.md
@@ -0,0 +1,3 @@
+# воздам человеку
+
+Это идиома. "отомстить ему" (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/24/30.md b/pro/24/30.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/24/30.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/24/31.md b/pro/24/31.md
new file mode 100644
index 00000000..629b13a6
--- /dev/null
+++ b/pro/24/31.md
@@ -0,0 +1,11 @@
+# колючками
+
+бесполезные растения с острыми колючками
+
+# крапивой
+
+растения, покрытые жгучими листьями и волосками
+
+# обрушилась
+
+"упала"
diff --git a/pro/24/32.md b/pro/24/32.md
new file mode 100644
index 00000000..eaf82d25
--- /dev/null
+++ b/pro/24/32.md
@@ -0,0 +1,3 @@
+# получил урок
+
+"выучил урок"
diff --git a/pro/24/33.md b/pro/24/33.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/24/33.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/24/34.md b/pro/24/34.md
new file mode 100644
index 00000000..75680a56
--- /dev/null
+++ b/pro/24/34.md
@@ -0,0 +1,11 @@
+# и придет ... бедность
+
+Это завершает мысль, начатую словами «Немного поспишь, немного подремлешь, немного, сложа руки, полежишь» (Притчи 24:33). Возможно, вам придется заполнить пропущенные слова. «Ты можешь сказать себе: «Немного посплю, немного подремлю, немного сложа руки полежу», но тогда придет бедность» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# и придёт, как бродяга, твоя бедность
+
+В некоторых переводах написано: «Бедность настигнет тебя, как грабитель». (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# и твоя нужда — как разбойник
+
+Альтернативный перевод: «Ваши нужды придут к вам как  грабители» (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/24/intro.md b/pro/24/intro.md
new file mode 100644
index 00000000..f710fad5
--- /dev/null
+++ b/pro/24/intro.md
@@ -0,0 +1,23 @@
+# Притчи 24 Основные примечания
+
+## Структура и формат
+
+Глава 24 продолжает раздел, начатый в предыдущей главе книги, и заполнен в основном короткими отдельными притчами.
+
+Вторая половина этой главы завершает раздел.
+
+## Специальные понятия в этой главе
+
+### История ленивого человека
+
+В отличие от большинства Притч, стихи 30-34 рассказывают небольшую историю о ленивом человеке, которая заканчивается очень запоминающейся притчей.
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 24:1 Notes](./01.md)**
+
+**[](../25/intro.md)**
diff --git a/pro/25/01.md b/pro/25/01.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/25/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/25/02.md b/pro/25/02.md
new file mode 100644
index 00000000..1e2a12d2
--- /dev/null
+++ b/pro/25/02.md
@@ -0,0 +1,11 @@
+# покрывать дело
+
+«держать некоторые вещи в секрете»
+
+# а слава
+
+Альтернативный перевод: «но это слава» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# исследовать дело
+
+«искать то, что имеет значение» или «искать то, что скрыл Бог»
diff --git a/pro/25/03.md b/pro/25/03.md
new file mode 100644
index 00000000..5cb62510
--- /dev/null
+++ b/pro/25/03.md
@@ -0,0 +1,7 @@
+# Как непостижима высота неба и глубина земли, так и сердце царя
+
+Сердца царей сравниваются с размерами небес и земли. Альтернативный перевод: «Подобно тому, как никто не может измерить высоту небес или глубину земли, так и никто не может понять сердце царей» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# неба
+
+Это относится ко всему, что мы видим над землей, включая солнце, луну и звезды.
diff --git a/pro/25/04.md b/pro/25/04.md
new file mode 100644
index 00000000..937aea3e
--- /dev/null
+++ b/pro/25/04.md
@@ -0,0 +1,3 @@
+# примесь
+
+материал в металле, который портит и обесценивает металл, и они удаляют ее, нагревая металл
diff --git a/pro/25/05.md b/pro/25/05.md
new file mode 100644
index 00000000..a5d68271
--- /dev/null
+++ b/pro/25/05.md
@@ -0,0 +1,3 @@
+# его престол утвердится правдой
+
+Престол является метонимом власти править. Эти слова могут быть переведены в активной форме. Альтернативный перевод: «царь утвердит престол своим правильным делом» или «он будет иметь власть править, потому что он делает правильно» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/25/06.md b/pro/25/06.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/25/06.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/25/07.md b/pro/25/07.md
new file mode 100644
index 00000000..f053066f
--- /dev/null
+++ b/pro/25/07.md
@@ -0,0 +1,7 @@
+# лучше, если тебе скажут: «Поднимись выше», чем
+
+Здесь «выше» означает перейти к месту за столом, которое ближе к царю. Для человека большая честь сидеть ближе к царю. Альтернативный перевод: «Лучше, чтобы тебя пригласили сесть поближе к царю, чем» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# перед знатным
+
+"перед дворянином"
diff --git a/pro/25/08.md b/pro/25/08.md
new file mode 100644
index 00000000..d819d923
--- /dev/null
+++ b/pro/25/08.md
@@ -0,0 +1,3 @@
+# что ты будешь делать в конце, когда твой ближний тебя опозорит?
+
+Этот вопрос задается, чтобы заставить читателя задуматься о том, что он, возможно, неправильно понял ситуацию. О том, как ближний может опозорить читателя, можно сказать прямо. Альтернативный перевод: «Потому что ты не будешь знать, что делать, когда твой ближний опозорит тебя». или «Потому что, если у твоего ближнего есть объяснение, он опозорит тебя, и тебе нечего будет сказать, чтобы защитить себя». (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/25/09.md b/pro/25/09.md
new file mode 100644
index 00000000..af234ebb
--- /dev/null
+++ b/pro/25/09.md
@@ -0,0 +1,7 @@
+# тяжбу
+
+"Ваше несогласие"
+
+# чужую тайну не открывай
+
+"не делись чужим секретом, который тебе доверили с другими людьми"
diff --git a/pro/25/10.md b/pro/25/10.md
new file mode 100644
index 00000000..68aa64a4
--- /dev/null
+++ b/pro/25/10.md
@@ -0,0 +1,3 @@
+# пристыдил ... бесчестие не отойдёт от тебя
+
+«Пристыдил» относится к вещам, которые человек расскажет другим. Фраза «не отойдет» может быть изложена в активной форме. Альтернативный перевод: «вы не сможете помешать ему рассказывать другим людям о вас вредные вещи» или «он расскажет людям о вас злые вещи, и у вас больше никогда не будет хорошей репутации» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/25/11.md b/pro/25/11.md
new file mode 100644
index 00000000..39cc0243
--- /dev/null
+++ b/pro/25/11.md
@@ -0,0 +1,11 @@
+# Как золотые яблоки в оправах из серебра — так и слово, сказанное своевременно
+
+О доброте «слова, сказанного в нужное время» говорят, как о физической красоте «золотых яблок в серебряных оправах». Большинство переводов переводят эту метафору как сравнение и изменяют порядок фраз. Альтернативный перевод: «Слово, произнесенное в нужное время, прекрасно, как золотые яблоки в серебряных оправах» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Как золотые яблоки в оправах из серебра
+
+Возможные значения: 1) «яблоки» следует переводить как «узор». Альтернативный перевод: «золотой узор, вырезанный на серебряном блюде» или 2) «яблоки» относится к другому виду фруктов золотистого цвета, который положили на серебряное блюдо. Альтернативный перевод: «Фрукты золотого цвета, положенные на серебряное блюдо»
+
+# слово, сказанное
+
+Это можно указать в активной форме. Альтернативный перевод: «это сообщение, которое кто-то говорит» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/25/12.md b/pro/25/12.md
new file mode 100644
index 00000000..9c210436
--- /dev/null
+++ b/pro/25/12.md
@@ -0,0 +1,7 @@
+# Как золотая серьга и украшение из чистого золота, так и мудрый обличитель для внимательного уха
+
+О ценности и важности «мудрого обличителя» говорят, как будто в нем есть красота и ценность золота. Большинство переводов переводят эту метафору как сравнение и изменяют порядок фраз. Альтернативный перевод: «Мудрый обличитель для внимательного уха прекрасен и ценен, как золотая серьга или золотые украшения» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# внимательного уха
+
+Ухо - это синекдоха для всего человека. Альтернативный перевод: «человек, который готов слушать» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/25/13.md b/pro/25/13.md
new file mode 100644
index 00000000..c1cccb9a
--- /dev/null
+++ b/pro/25/13.md
@@ -0,0 +1,15 @@
+# Как прохлада от снега во время жатвы, так и верный посланник
+
+Здесь верного посланника сравнивают с холодным снегом, потому что оба приятны. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# прохлада от снега
+
+Снег падал только на вершины гор, а сбор урожая происходил в жаркую погоду, так что это, вероятно, метафора для прохладной, пресной воды из чистого ручья. Если в вашем языке нет слова «снег», используйте «прохладная, свежая, чистая вода». (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# снег
+
+белые ледяные хлопья, падающие с неба, как дождь
+
+# доставляет радость душе своего господина
+
+Это означает, что он заставляет своих хозяев, слабых и уставших, снова быть сильными и отдохнувшими.
diff --git a/pro/25/14.md b/pro/25/14.md
new file mode 100644
index 00000000..1eb8c6af
--- /dev/null
+++ b/pro/25/14.md
@@ -0,0 +1,3 @@
+# тучи и ветры без дождя, так и человек, который хвастается
+
+Большинство переводов переводят эту метафору как сравнение и изменяют порядок фраз. Дождь был важен для израильтян, потому что выпадало лишь небольшое его количество, поэтому облако без дождя было бесполезным и разочаровало израильтян. Альтернативный перевод: «Тот, кто хвастается, подобен ветру и облакам без дождя» или «Тот, кто хвастается, бесполезен и разочаровывает, как ветер и облака без дождя» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/25/15.md b/pro/25/15.md
new file mode 100644
index 00000000..b2a8d9f3
--- /dev/null
+++ b/pro/25/15.md
@@ -0,0 +1,7 @@
+# Кротостью склоняется к милости повелитель
+
+Эти слова могут быть переведены в активной форме. Альтернативный перевод: «Кто-то, кто терпелив, может убедить правителя» или «Кто-то, кто терпелив, может поговорить с правителем и изменить его мнение» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# мягкий язык переламывает кость
+
+Слово «язык» является метонимом слов, которые человек говорит, используя язык. Слово «кость» является метафорой для сильной оппозиции. Альтернативный перевод: «мягкая речь может преодолеть сильную оппозицию» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/25/16.md b/pro/25/16.md
new file mode 100644
index 00000000..ab0e4d55
--- /dev/null
+++ b/pro/25/16.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Стих 16 устанавливает общий принцип, а стих 17 дает один конкретный пример. Идея съесть слишком много мёда, чтобы тебя стошнило - это метафора того, как если бы взять слишком много чего-нибудь хорошего и потом пожалеть об этом. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/25/17.md b/pro/25/17.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/25/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/25/18.md b/pro/25/18.md
new file mode 100644
index 00000000..77aa79e0
--- /dev/null
+++ b/pro/25/18.md
@@ -0,0 +1,3 @@
+# Что молот, меч и острая стрела, то и человек, произносящий ложное свидетельство против своего ближнего
+
+Ложный свидетель сравнивается с тремя видами оружия, которые могут ранить или убивать людей. (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/25/19.md b/pro/25/19.md
new file mode 100644
index 00000000..2faed5d9
--- /dev/null
+++ b/pro/25/19.md
@@ -0,0 +1,3 @@
+# Что сломанный зуб и вывихнутая нога, то надежда на неверного человека в день бедствия
+
+Неверного человека сравнивают с той частью тела, которая доставляет человеку неприятности. Альтернативный перевод: «Доверие неверному человеку во время неприятностей принесет вам боль, словно больной зуб или вывихнутая нога» (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/25/20.md b/pro/25/20.md
new file mode 100644
index 00000000..62fa98f6
--- /dev/null
+++ b/pro/25/20.md
@@ -0,0 +1,7 @@
+# поющий песни
+
+Возможно, вам придется четко указать, какие песни поет певец. Альтернативный перевод: «поет счастливые песни» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# печальному сердцу
+
+Сердце - это синекдоха для всего человека. Альтернативный перевод: "грустный человек" (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/25/21.md b/pro/25/21.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/25/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/25/22.md b/pro/25/22.md
new file mode 100644
index 00000000..55d977c7
--- /dev/null
+++ b/pro/25/22.md
@@ -0,0 +1,3 @@
+# собираешь горящие угли на его голову
+
+Это идиома. Альтернативный перевод: «заставь его иметь совесть и стыдиться того, что он сделал» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/25/23.md b/pro/25/23.md
new file mode 100644
index 00000000..78f90c29
--- /dev/null
+++ b/pro/25/23.md
@@ -0,0 +1,11 @@
+# Северный ветер
+
+В Израиле ветер с севера часто приносил дождь. Переводчики могут заменить один и тот же эффект различными видами ветра, например, «холодный ветер».
+
+# язык клеветника
+
+В некоторых версиях написано «кто-то, кто рассказывает секреты».
+
+# разгневанные лица
+
+Лицо - это синекдоха для человека. Альтернативный перевод: «злит других людей, вы можете видеть это на их лицах» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/25/24.md b/pro/25/24.md
new file mode 100644
index 00000000..7010a7cf
--- /dev/null
+++ b/pro/25/24.md
@@ -0,0 +1,7 @@
+# в углу на крыше
+
+Дома в те времена имели плоские крыши. Древние израильтяне проводили много времени на своих крышах, где зачастую было прохладнее, чем в доме, и иногда люди строили укрытие, достаточно большое, чтобы человек мог спать на одном углу крыши. (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# сварливой женой
+
+жена, которая часто спорит или жалуется
diff --git a/pro/25/25.md b/pro/25/25.md
new file mode 100644
index 00000000..12ff0d01
--- /dev/null
+++ b/pro/25/25.md
@@ -0,0 +1,3 @@
+# Что холодная вода для измученной жаждой души, то добрая весть из дальней страны
+
+Холодная вода сравнивается с хорошими новостями, которые одновременно освежают и восхитительны. (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/25/26.md b/pro/25/26.md
new file mode 100644
index 00000000..733ede24
--- /dev/null
+++ b/pro/25/26.md
@@ -0,0 +1,15 @@
+# Что мутный источник и повреждённый родник, то праведник, падающий перед грешником
+
+Кто-то ожидает, что у источника будет чистая вода, так же, как и от праведника, который будет стоять за то, во что он верит. Загрязненный источник или источник сравнивают с падшим праведником. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# падающий перед грешником
+
+Падение - это метафора: 1) отказ от борьбы со злыми людьми или 2) присоединение к их злу. Альтернативный перевод: «кто позволяет злым людям творить зло» или «кто начинает делать то, что делают злые люди» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# падающий
+
+Это метафора неспособности продолжать творить добро. Альтернативный перевод: «не может стоять» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# перед грешником
+
+Возможные значения: 1) «когда грешники нападают на него» или 2) «когда грешники побуждают его совершать зло». (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/25/27.md b/pro/25/27.md
new file mode 100644
index 00000000..5940b3cb
--- /dev/null
+++ b/pro/25/27.md
@@ -0,0 +1,11 @@
+# Как нехорошо есть много мёда, так и добиваться славы.
+
+Желать, чтобы другие чтили вас, и есть мед, - это хорошо, но вы можете есть слишком много меда, и вы можете слишком стараться, чтобы люди уважали вас. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# Как нехорошо
+
+Это можно сказать утвердительно. Альтернативный перевод: «Это плохо» (See: [[rc://*/ta/man/translate/figs-litotes]])
+
+# так и добиваться славы
+
+«Это все равно, что всегда думать о том, как другие должны уважать тебя». Смысл языка оригинала неясен. Некоторые версии Библии переводят это как «это все равно, что ожидать от людей слишком много комплиментов».
diff --git a/pro/25/28.md b/pro/25/28.md
new file mode 100644
index 00000000..ce5149d5
--- /dev/null
+++ b/pro/25/28.md
@@ -0,0 +1,7 @@
+# Как разрушенный город без стен, так и человек, не владеющий своим духом.
+
+И человек без самоконтроля, и город без стен слабы и уязвимы. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# разрушенный ... без стен
+
+"чьи стены разрушила армия"
diff --git a/pro/25/intro.md b/pro/25/intro.md
new file mode 100644
index 00000000..558f5b43
--- /dev/null
+++ b/pro/25/intro.md
@@ -0,0 +1,17 @@
+# Притчи 25 Основные примечания
+
+## Структура и формат
+
+Глава 25 начинает второй раздел книги (глава 25-29), которая приписывается Соломону.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 25:1 Notes](./01.md)**
+
+**[](../26/intro.md)**
diff --git a/pro/26/01.md b/pro/26/01.md
new file mode 100644
index 00000000..e6b1dbf9
--- /dev/null
+++ b/pro/26/01.md
@@ -0,0 +1,3 @@
+# Как снег летом и дождь во время жатвы
+
+Обычно снег не выпадает летом и дождь не выпадает во время сбора урожая. Это может быть четко указано. Альтернативный перевод: «Так же, как было бы очень странно иметь снег летом или дождь во время сбора урожая» (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/26/02.md b/pro/26/02.md
new file mode 100644
index 00000000..0903ea91
--- /dev/null
+++ b/pro/26/02.md
@@ -0,0 +1,11 @@
+# не сбудется незаслуженное проклятие
+
+О проклятии, которое не причиняет вреда человеку, говорят как о птице, которая не приземляется. Альтернативный перевод: «так незаслуженное проклятие не попадает в цель» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# незаслуженное проклятие
+
+Об этом можно заявить в активной форме. Альтернативный перевод: «проклятие на человека, который его не заслуживает» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# не сбудется
+
+не произойдет, не случится
diff --git a/pro/26/03.md b/pro/26/03.md
new file mode 100644
index 00000000..115ea2d0
--- /dev/null
+++ b/pro/26/03.md
@@ -0,0 +1,11 @@
+# Плеть — для коня, узда — для осла,
+
+Плеть, узда  - это то, что люди используют, чтобы заставить лошадь, осла  делать то, что они хотят.
+
+# узда — для осла
+
+Уздечка сделана из лямок. Люди надевают это на голову осла и держат один из ремней, чтобы заставить осла идти туда, куда они хотят.
+
+# розга — для спины глупого
+
+В Библии люди наказывали своих детей или рабов деревянным прутом, чтобы дисциплинировать их.
diff --git a/pro/26/04.md b/pro/26/04.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/26/04.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/26/05.md b/pro/26/05.md
new file mode 100644
index 00000000..8953aec6
--- /dev/null
+++ b/pro/26/05.md
@@ -0,0 +1,7 @@
+# отвечай глупому по его глупости
+
+Отвечать глупому по глупости означает глупый ответ.
+
+# чтобы он не стал мудрецом в своих глазах
+
+Глаза представляют видение, а видение представляет мысли или суждение. Альтернативный перевод: «чтобы он не стал мудрым согласно своему суждению» или «чтобы он не считал себя мудрым» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/26/06.md b/pro/26/06.md
new file mode 100644
index 00000000..6ff50097
--- /dev/null
+++ b/pro/26/06.md
@@ -0,0 +1,11 @@
+# Кто даёт словесное поручение глупцу
+
+Альтернативный перевод: «Кто бы ни посылал глупца, чтобы доставить сообщение» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# подрезает себе ноги
+
+Отрезать себе ноги - это преувеличение для причинения вреда себе. Альтернативный перевод: «наносит вред себе, как человек, который отрезал бы себе ноги» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# терпит неприятность
+
+Альтернативный перевод: «наносит вред самому себе насилием» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/26/07.md b/pro/26/07.md
new file mode 100644
index 00000000..0c049321
--- /dev/null
+++ b/pro/26/07.md
@@ -0,0 +1,11 @@
+# Как ... ноги ... притча в устах глупцов
+
+Фразы могут быть переупорядочены. Альтернативный перевод: «Притча в устах глупцов похожа на ноги хромого»  (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# хромой
+
+человек, который не может нормально ходить.
+
+# в устах глупцов
+
+Здесь «уста» является метонимом разговора. Альтернативный перевод: «в речи глупцов» или «что говорят глупцы» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/26/08.md b/pro/26/08.md
new file mode 100644
index 00000000..3c53a057
--- /dev/null
+++ b/pro/26/08.md
@@ -0,0 +1,7 @@
+# привязывающий камень к праще
+
+Чтобы бросить камень очень далеко, люди кладут в пращу и вращают, чтобы камень вылетел из него очень быстро. Результат привязывания камня к праще может быть четко обозначен. Альтернативный перевод: «привязать камень к праще так, чтобы его нельзя было бросить» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# воздающий глупому честь
+
+"чтить глупца"
diff --git a/pro/26/09.md b/pro/26/09.md
new file mode 100644
index 00000000..8ab16439
--- /dev/null
+++ b/pro/26/09.md
@@ -0,0 +1,11 @@
+# Как колючий тёрн ... притча в устах глупцов
+
+Насколько они похожи, можно сказать ясно. Альтернативный перевод: «Притча в устах глупцов так же опасна, как колючка в руке пьяницы» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# колючий тёрн в руке пьяного
+
+Возможные значения: 1) если пьяный человек держит колючий кустарник, шип уколет его руку, или 2) если пьяный человек злится, он поднимет колючий кустарник и замахивается им на людей. (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# в устах глупцов
+
+Здесь «уста» является метонимом разговора. Альтернативный перевод: «в речи глупцов» или «что говорят глупцы» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/26/10.md b/pro/26/10.md
new file mode 100644
index 00000000..9614ed45
--- /dev/null
+++ b/pro/26/10.md
@@ -0,0 +1,3 @@
+# нанимает прохожего
+
+В других переводах: "нанимает на работу глупого"
diff --git a/pro/26/11.md b/pro/26/11.md
new file mode 100644
index 00000000..a7005ee1
--- /dev/null
+++ b/pro/26/11.md
@@ -0,0 +1,3 @@
+# Как пёс возвращается на свою блевотину
+
+«Как собака ест свою рвоту»
diff --git a/pro/26/12.md b/pro/26/12.md
new file mode 100644
index 00000000..f52caa0c
--- /dev/null
+++ b/pro/26/12.md
@@ -0,0 +1,7 @@
+# Видел ли ты человека, мудрого в собственных глазах?
+
+Этот вопрос используется, чтобы заставить читателя задуматься о том, кто мудр в своих глазах. Фраза «мудр в своих глазах» означает «думает, что он мудр», и здесь это означает, что человек не является действительно мудрым. Альтернативный перевод: «Рассмотрим человека, который считает себя мудрым, но не таков». (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# На глупого больше надежды, чем на него
+
+«Глупцу легче стать мудрым, чем ему»
diff --git a/pro/26/13.md b/pro/26/13.md
new file mode 100644
index 00000000..bf9e2212
--- /dev/null
+++ b/pro/26/13.md
@@ -0,0 +1,11 @@
+# Лентяй говорит: «Лев ... Лев на площадях!»
+
+Ленивый человек лжет и говорит, что он не может выходить на улицу и работать, потому что на дороге или на площадях лев.
+
+# Лев на дороге
+
+Посмотрите, как вы это перевели в [Притчи 22:13](../22/13.md).
+
+# на площадях
+
+Это относится к местам в городе, где много места для прогулок или где люди собираются. Альтернативный перевод: "городские площади" или "улицы"
diff --git a/pro/26/14.md b/pro/26/14.md
new file mode 100644
index 00000000..9553d049
--- /dev/null
+++ b/pro/26/14.md
@@ -0,0 +1,7 @@
+# петлях
+
+металлические предметы, которые прикрепляют дверь к чему-либо и позволяют ей открываться и закрываться
+
+# Дверь вертится на своих петлях, а лентяй на своей постели
+
+И дверь, и ленивый человек двигаются, но они никуда не уходят. (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/26/15.md b/pro/26/15.md
new file mode 100644
index 00000000..09939180
--- /dev/null
+++ b/pro/26/15.md
@@ -0,0 +1,7 @@
+# опускает свою руку в чашку
+
+«опускает руку в блюдо, чтобы достать еду» или «тянется к еде»
+
+# устаёт донести её до своего рта
+
+Это преувеличение. Нет сил для выполнения необходимой работы, которая явно принесет ему пользу. (See: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/pro/26/16.md b/pro/26/16.md
new file mode 100644
index 00000000..7b4f217e
--- /dev/null
+++ b/pro/26/16.md
@@ -0,0 +1,3 @@
+# Лентяй в своих глазах мудрее семерых
+
+Фраза «в своих глазах» представляет его мысли. Альтернативный перевод: «Ленивый человек думает, что он мудрее семи человек» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/26/17.md b/pro/26/17.md
new file mode 100644
index 00000000..2f220d69
--- /dev/null
+++ b/pro/26/17.md
@@ -0,0 +1,11 @@
+# Как хватать пса за уши, так вмешиваться в чужую ссору, проходя мимо
+
+Это можно переупорядочить. Альтернативный перевод: «Проходя мимо и вмешиваться в чужую ссору, так же опасно как хватать собаку за уши» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# Как хватать пса за уши
+
+Подразумевается, что собака может укусить человека. Альтернативный перевод: «Как человек, который злит собаку, схватив ее за уши» или «Как человек, который схватил уши собаки и был укушен собакой» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# так вмешиваться в чужую ссору, проходя мимо
+
+Подразумеваемая информация заключается в том, что прохожий начнет спорить, и люди, которые ссорились, могут разлиться на него и причинить ему боль. (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/26/18.md b/pro/26/18.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/26/18.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/26/19.md b/pro/26/19.md
new file mode 100644
index 00000000..d96d2f67
--- /dev/null
+++ b/pro/26/19.md
@@ -0,0 +1,7 @@
+# человек, который обманывает
+
+Тот, кто обманывает, причиняет боль людям, но не берет на себя ответственность за это.
+
+# «Я только пошутил»
+
+Альтернативный перевод: «Я не сделал ничего плохого. Я только рассказывал шутку». (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/26/20.md b/pro/26/20.md
new file mode 100644
index 00000000..4413c5be
--- /dev/null
+++ b/pro/26/20.md
@@ -0,0 +1,3 @@
+# сплетника
+
+человек, который много сплетничает
diff --git a/pro/26/21.md b/pro/26/21.md
new file mode 100644
index 00000000..2ccd2da2
--- /dev/null
+++ b/pro/26/21.md
@@ -0,0 +1,7 @@
+# Уголь — для жара, и дрова — для огня
+
+Альтернативный перевод: «Как уголь и дрова делают огонь и жар сильнее» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# разжигания ссоры
+
+Разжечь что-то - значит зажечь это. Разжигание борьбы - это метафора, побуждающая людей ругаться или спорить. Альтернативный перевод: «заставлять людей ругаться» или «заставлять людей спорить» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/26/22.md b/pro/26/22.md
new file mode 100644
index 00000000..67e68977
--- /dev/null
+++ b/pro/26/22.md
@@ -0,0 +1,7 @@
+# Слова сплетника — как лакомства
+
+Это говорит о том, что желать слушать сплетника, как будто кушать вкусную еду. Альтернативный перевод: «Желать слушать слова сплетника» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# они входят во внутренность
+
+Это говорит о словах, которые говорят сплетники, проникающие в разум человека и влияющие на его мысли, как если бы они были пищей, которая входила в его желудок. Это предложение эквивалентно [Притчам 18:8](../18/08.md). Альтернативный перевод: «и они проникают в разум человека и влияют на его мысли» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/26/23.md b/pro/26/23.md
new file mode 100644
index 00000000..5ed75d4a
--- /dev/null
+++ b/pro/26/23.md
@@ -0,0 +1,19 @@
+# Как глиняный сосуд, обложенный нечистым серебром, так и пламенные уста и злобное сердце
+
+Это сравнение означает, что человек, который говорит вещи, чтобы скрыть зло в своем сердце, похож на глиняный сосуд, покрытый нечистым серебром, чтобы он выглядел хорошо. Эти фразы могут быть переупорядочены. Альтернативный перевод: «Люди с пламенными устами и злым сердцем подобны глиняному сосуду, покрытому нечистым серебром» (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# глиняный сосуд, обложенный нечистым серебром
+
+«серебро, покрывающая глиняный сосуд». Люди покрывали серебром глиняный сосуд, чтобы он выглядел блестящим и казался более дорогим.
+
+# так и пламенные уста и злобное сердце
+
+Это представляет человека, который имеет пламенные уста и злое сердце. Альтернативный перевод: «таков и человек с пламенными устами и злым сердцем» или «такой же человек, который говорит хорошие вещи, но чье сердце злобное» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# пламенные уста
+
+Слово «пламенный» - это метафора «сильно эмоциональный», а слово «уста» - метоним «речь». (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# злобное сердце
+
+Сердце представляет мысли, отношения, желания или чувства человека. Альтернативный перевод: «злые мысли» или «злые желания» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/26/24.md b/pro/26/24.md
new file mode 100644
index 00000000..35360561
--- /dev/null
+++ b/pro/26/24.md
@@ -0,0 +1,7 @@
+# притворно говорит своими устами
+
+Притворно означает, что люди не знают, каковы его истинные чувства. Фраза «своими устами» является метонимом того, что он говорит. Альтернативный перевод: «скрывает свои чувства когда говорит» или «говорит так, что люди не могут знать его истинных чувств» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# в своём сердце замышляет коварство
+
+Альтернативный перевод: «он тайно планирует вредить людям» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/26/25.md b/pro/26/25.md
new file mode 100644
index 00000000..4ef491c1
--- /dev/null
+++ b/pro/26/25.md
@@ -0,0 +1,7 @@
+# не верь ему
+
+«но не верьте тому, что он говорит»
+
+# потому что семь мерзостей у него в сердце
+
+Число семь представляет полноту. Возможные значения: 1) «мерзость» это то, что Бог ненавидит. Альтернативный перевод: «ибо его сердце полностью наполнено ненавистными вещами» или 2) «мерзость» относится к его ненависти к людям. Альтернативный перевод: «ибо его сердце полно ненависти» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/26/26.md b/pro/26/26.md
new file mode 100644
index 00000000..da040671
--- /dev/null
+++ b/pro/26/26.md
@@ -0,0 +1,15 @@
+# Его ненависть прикрывается обманом
+
+Об этом можно активно заявить. Альтернативный перевод: «Хотя обман покрывает его ненависть» или «Хотя он покрывает свою ненависть обманом» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Его ненависть прикрывается обманом
+
+Он скрывает свою ненависть так, что люди не осознают того, что он их ненавидит. Альтернативный перевод: «Он лжет, чтобы люди не знали, что он их ненавидит» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# его злоба откроется в народном собрании
+
+Быть разоблаченным означает быть обнаруженным или известным. Альтернативный перевод: «его зло станет известно в собрании» или «собрание обнаружит его зло» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# собрании
+
+"Израильское общество"
diff --git a/pro/26/27.md b/pro/26/27.md
new file mode 100644
index 00000000..122592c3
--- /dev/null
+++ b/pro/26/27.md
@@ -0,0 +1,7 @@
+# Кто роет яму, тот сам в неё упадёт
+
+Подразумевается, что человек роет яму как ловушку, чтобы кто-нибудь в нее попал. Альтернативный перевод: «Кто выкопает яму, чтобы поймать кого-то, тот попадет в нее сам» или «Если кто-то выкопает яму, чтобы поймать кого-то, тот, кто выкопал ее, упадет в нее сам» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# кто покатит камень вверх, к тому он и вернётся
+
+Подразумевается, что человек покатил большой камень, чтобы камень спускаясь мог кому-то причинить вред. Альтернативный перевод: «если кто-то покатит вверх камень, чтобы он спустился вниз и раздавил кого-то, знай, что  камень покатится в твою сторону» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/26/28.md b/pro/26/28.md
new file mode 100644
index 00000000..49cd413c
--- /dev/null
+++ b/pro/26/28.md
@@ -0,0 +1,11 @@
+# Лживый язык ненавидит тех, кого он угнетает
+
+Фраза «лживый язык» представляет человека, который лжет. Угнетать людей означает причинять им неприятности. Альтернативный перевод: «Лжец ненавидит тех, кого он ранит своей ложью» (See: [[rc://*/ta/man/translate/figs-synecdoche]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# льстивые уста готовят падение
+
+Фраза "льстивые уста" представляет человека, который льстит людям. Возможные значения: 1) человек, который льстит другим, приносит проблемы, или 2) человек, который льстит другим, губит их (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# льстивые
+
+не искренне хвалить кого-то или хвалить кого-то за неправду
diff --git a/pro/26/intro.md b/pro/26/intro.md
new file mode 100644
index 00000000..ba6db261
--- /dev/null
+++ b/pro/26/intro.md
@@ -0,0 +1,17 @@
+# Притчи 26 Основные примечания
+
+## Структура и формат
+
+Глава 26 продолжает второй раздел книги (главы 25-29), который приписывается Соломону.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. Мудрость и глупость особенно заметны в этой главе. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 26:1 Notes](./01.md)**
+
+**[](../27/intro.md)**
diff --git a/pro/27/01.md b/pro/27/01.md
new file mode 100644
index 00000000..b428dfe5
--- /dev/null
+++ b/pro/27/01.md
@@ -0,0 +1,7 @@
+# Не хвастайся завтрашним днём
+
+Это предупреждение не хвастаться тем, что вы ожидаете завтра. Это может быть четко указано. Альтернативный перевод: «Не говорите с гордостью о своих планах на завтра» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# что тот день принесёт
+
+О чем-то, что происходит в определенный день, говорят, как будто этот день должен был принести это событие. Альтернативный перевод: «что будет за день» или «что будет завтра» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/27/02.md b/pro/27/02.md
new file mode 100644
index 00000000..f749c734
--- /dev/null
+++ b/pro/27/02.md
@@ -0,0 +1,7 @@
+# а не ты сам ... а не твой язык
+
+«Язык» здесь представляет самого человека. Альтернативный перевод: «и не позволяйте своим собственным устам хвалить вас ...» или «и не хвалите себя ... и не хвалите себя» (See: [[rc://*/ta/man/translate/figs-ellipsis]] and [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# чужой
+
+Альтернативный перевод: «Пусть незнакомец хвалит вас» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
diff --git a/pro/27/03.md b/pro/27/03.md
new file mode 100644
index 00000000..501ad2d6
--- /dev/null
+++ b/pro/27/03.md
@@ -0,0 +1,3 @@
+# гнев глупца тяжелее их обоих
+
+Камень и песок - тяжелые вещи, но терпеть раздражение глупца тяжелее их обоих. Альтернативный перевод: «но раздражение от глупца тяжелее их обоих» (See:[[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/27/04.md b/pro/27/04.md
new file mode 100644
index 00000000..00c6ddb8
--- /dev/null
+++ b/pro/27/04.md
@@ -0,0 +1,19 @@
+# Гнев жесток и ярость неудержима, но кто устоит против ревности?
+
+Абстрактные существительные «ярость», «гнев» и «ревность» можно перевести как прилагательные. Альтернативный перевод: «Гневливый человек жесток, а яростный человек подавляет, но кто может стоять перед ревнивым человеком?» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# жесток
+
+"груб"
+
+# ярость неудержима
+
+«Разрушительная ярость». Здесь говорится о ярости, как о чем то разрушительном, что невозможно удержать. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# но кто устоит против ревности?
+
+Этот вопрос подразумевает, что никто не может стоять перед ревностью. Это можно перефразировать как утверждение. Альтернативный перевод: «но никто не может устоять перед ревностью» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# устоит против ревности
+
+Здесь "устоит" означает быть сильным и сопротивляться ревнивому человеку, который нападает. Альтернативный перевод: «противостоять ревнивому человеку» или «оставаться сильным, когда ревнивец нападает на него» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/27/05.md b/pro/27/05.md
new file mode 100644
index 00000000..2c547830
--- /dev/null
+++ b/pro/27/05.md
@@ -0,0 +1,7 @@
+# Лучше открытое обличение
+
+Абстрактное существительное «обличение» можно выразить глаголом «обличать». Альтернативный перевод: «Лучше открыто обличать» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# чем скрытая любовь
+
+«чем любовь, которая не показана открыто». Альтернативный перевод: «чем быть тайно любимым» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/27/06.md b/pro/27/06.md
new file mode 100644
index 00000000..38bf0c70
--- /dev/null
+++ b/pro/27/06.md
@@ -0,0 +1,7 @@
+# Искренни упрёки от любящего
+
+О достоверности упрека друга говорят, как будто печаль, которую вызывает его упрек, заслуживает доверия. Альтернативный перевод: «Даже если это вызывает печаль, упрек друга заслуживает доверия» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# и лживы поцелуи ненавидящего
+
+Альтернативный перевод: «не заслуживают доверия поцелуи ненавидящего» или «но ненавидящий может попытаться обмануть вас, поцеловав вас» or (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/27/07.md b/pro/27/07.md
new file mode 100644
index 00000000..33b5f8fc
--- /dev/null
+++ b/pro/27/07.md
@@ -0,0 +1,11 @@
+# Сытая душа
+
+«Человек, который удовлетворен» или «Человек, который съел достаточно, чтобы быть сытым»
+
+# сотовый мёд растопчет
+
+Сотовый мед, как правило, был желанным, но не для сытого человека, который съел достаточно, чтобы быть удовлетворенным.
+
+# голодной душе всё горькое сладко
+
+"все горькое имеет сладкий вкус для голодного человека"
diff --git a/pro/27/08.md b/pro/27/08.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/27/08.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/27/09.md b/pro/27/09.md
new file mode 100644
index 00000000..cfab5ec0
--- /dev/null
+++ b/pro/27/09.md
@@ -0,0 +1,11 @@
+# ароматное
+
+душистое, с приятным запахом
+
+# радуют сердце
+
+Здесь «сердце» представляет чувства или эмоции человека. Альтернативный перевод: «делает человека радостным» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# сладок друг своим сердечным советом
+
+Возможные значения: 1) «сладость» означает доброту. Альтернативный перевод: «мы видим доброту нашего друга в его советах» или 2) «сладость» отражает то, что мы ценим в человеке. Альтернативный перевод: «что мы ценим в друге, так это его совет» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/27/10.md b/pro/27/10.md
new file mode 100644
index 00000000..f37ce7fb
--- /dev/null
+++ b/pro/27/10.md
@@ -0,0 +1,7 @@
+# дом твоего брата
+
+Здесь слово «брат» - это общая ссылка на родственников, таких как члены одного племени, клана или группы людей.
+
+# несчастье
+
+крайние неприятности
diff --git a/pro/27/11.md b/pro/27/11.md
new file mode 100644
index 00000000..37504959
--- /dev/null
+++ b/pro/27/11.md
@@ -0,0 +1,11 @@
+# радуй моё сердце
+
+Здесь «сердце» представляет чувства или эмоции человека. Альтернативный перевод: «заставляй меня чувствовать себя радостным» или «радуй меня» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# чтобы я мог ответить попрекающим меня
+
+Здесь «ответить» не означает отвечать на вопрос. Альтернативный перевод: "тогда я отвечу тому, кто попрекает меня, рассказывая ему о тебе" (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# попрекающим
+
+говорящим укоры
diff --git a/pro/27/12.md b/pro/27/12.md
new file mode 100644
index 00000000..f1c6211c
--- /dev/null
+++ b/pro/27/12.md
@@ -0,0 +1,15 @@
+# Разумный видит беду и скрывается, а неопытные идут вперёд и наказываются
+
+Посмотрите, как вы перевели похожую фразу в [Притчах 22:3](../22/03.md).
+
+# Разумный
+
+«Человек, который мудр» или «Человек, который имеет здравый смысл»
+
+# неопытные
+
+«Наивные и незрелые люди»
+
+# наказываются
+
+испытать что-то очень неприятное, например, болезнь, боль или другие трудности
diff --git a/pro/27/13.md b/pro/27/13.md
new file mode 100644
index 00000000..93f42917
--- /dev/null
+++ b/pro/27/13.md
@@ -0,0 +1,11 @@
+# Возьми одежду того, кто поручился за чужого
+
+Давая в кредит деньги, кредитор брал у заемщика что-то, например, одежду, в качестве гарантии погашения. Он вернет его после того, как деньги будут возвращены. Если заемщик был слишком беден, кто-то другой мог бы дать что-то кредитору в качестве гарантии для него. Посмотрите, как вы это перевели в [Притчах 20:16](../20/16.md). Альтернативный перевод: «Возьмите одежду как гарантию того, что долг чужого будет возмещен этим человеком» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# кто поручился
+
+Это означает, что кто-то может дать что-то кредитору в качестве гарантии того, что долг будет оплачен. Посмотрите, как вы это перевели в [Притчах 20:16](../20/16.md). Альтернативный перевод: «кто гарантировал, что то, что было заимствовано, будет возвращено» или «кто пообещал выплатить кредит» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# возьми у него залог
+
+Посмотрите, как вы это перевели в [Притчах 20:16](../20/16.md). Альтернативный перевод: «возьми его одежду, как гарантию погашения» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/27/14.md b/pro/27/14.md
new file mode 100644
index 00000000..aaad9ab9
--- /dev/null
+++ b/pro/27/14.md
@@ -0,0 +1,7 @@
+# Кто громко хвалит своего друга
+
+«Если кто-то громко благословляет друга»
+
+# того примут за проклинающего
+
+Это можно указать в активной форме. Альтернативный перевод: «посчитают эту хвалу проклятием» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/27/15.md b/pro/27/15.md
new file mode 100644
index 00000000..66fbcc34
--- /dev/null
+++ b/pro/27/15.md
@@ -0,0 +1,11 @@
+# сварливая
+
+постоянно ворчащая, высказывающая недовольство
+
+# Непрекращающаяся капель
+
+Подразумеваемая информация - это то, что постоянно идет дождь. Альтернативный перевод: «постоянное капание дождя» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# дождливый день
+
+"день непрерывного дождя"
diff --git a/pro/27/16.md b/pro/27/16.md
new file mode 100644
index 00000000..3c0a481c
--- /dev/null
+++ b/pro/27/16.md
@@ -0,0 +1,11 @@
+# кто хочет унять её, тот хочет скрыть ветер или масло в своей правой руке
+
+Подразумеваемая информация заключается в том, что пытаться сдерживать ее так же трудно или бесполезно, как пытаться удерживать ветер или масло в руке (см .: [[rc: // en / ta / man / translate / figs- (See: [[rc://*/ta/man/translate/figs-simile]] and [[rc://*/ta/man/translate/figs-explicit]]))
+
+# унять её
+
+«сдерживать ее», «держать ее под контролем» или "пытаться помешать ей ссориться". Альтернативный перевод: «удерживать ее от ссор» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# скрыть ветер
+
+«сдерживать ветер» или «держать ветер под контролем»
diff --git a/pro/27/17.md b/pro/27/17.md
new file mode 100644
index 00000000..7e948631
--- /dev/null
+++ b/pro/27/17.md
@@ -0,0 +1,3 @@
+# Железо острит железо, и человек заостряет взгляд своего друга.
+
+Эти две фразы сравнивают, как можно улучшить железо и человека. Альтернативный перевод: «Как железо может заточить еще один кусок железа, так и характер человека улучшается благодаря общению с его другом» (See: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/pro/27/18.md b/pro/27/18.md
new file mode 100644
index 00000000..90dbf75a
--- /dev/null
+++ b/pro/27/18.md
@@ -0,0 +1,7 @@
+# Кто ухаживает
+
+"кто заботится"
+
+# кто заботится о своём господине, тот будет в почёте
+
+Это можно указать в активной форме. Альтернативный перевод: «Господин почтит того, кто его защищает» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/27/19.md b/pro/27/19.md
new file mode 100644
index 00000000..f5039e51
--- /dev/null
+++ b/pro/27/19.md
@@ -0,0 +1,3 @@
+# сердце человека
+
+Здесь это означает мысли человека. Альтернативный перевод: «что думает человек» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/27/20.md b/pro/27/20.md
new file mode 100644
index 00000000..19fa4781
--- /dev/null
+++ b/pro/27/20.md
@@ -0,0 +1,11 @@
+# Аваддон
+
+Это имя означает «разрушитель». Альтернативный перевод: «Разрушитель» (See: [[rc://*/ta/man/translate/translate-names]])
+
+# ненасытны
+
+"никогда не наполняются"
+
+# глаза человека
+
+Здесь «глаза» представляют собой желания человека. Альтернативный перевод: «желания человека» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/27/21.md b/pro/27/21.md
new file mode 100644
index 00000000..bb148009
--- /dev/null
+++ b/pro/27/21.md
@@ -0,0 +1,11 @@
+# плавильня — для серебра, печь — для золота
+
+Это относится к тому, как очищаются золото и серебро. Металл очищают, нагревая его до высокой температуры, так что он плавится и примеси могут быть удалены. Посмотрите, как вы перевели очень похожую фразу в [Притчах 17:3](../17/03.md). Альтернативный перевод: «Плавильня для очистки серебра, а печь для очистки золота». (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# плавильня
+
+емкость, используемая для нагрева веществ до очень высоких температур (See: [[rc://*/ta/man/translate/translate-unknown]])
+
+# так для человека слова, которые его хвалят
+
+Это можно указать в активной форме. "Когда кто-то хвалит человека, он также проверяется" (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/27/22.md b/pro/27/22.md
new file mode 100644
index 00000000..a9b774fc
--- /dev/null
+++ b/pro/27/22.md
@@ -0,0 +1,7 @@
+# Хоть растолки глупого ... не отделится от него его глупость
+
+Это означает, что даже если глупца заставляют страдать или испытывать боль, он останется глупым. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# растолки
+
+Для измельчения круп в ступе использовали пестик. Пестик - это инструмент с закругленным концом (See: [[rc://*/ta/man/translate/translate-unknown]])
diff --git a/pro/27/23.md b/pro/27/23.md
new file mode 100644
index 00000000..79bef103
--- /dev/null
+++ b/pro/27/23.md
@@ -0,0 +1,3 @@
+# Хорошо следи за своим скотом, заботься о стадах
+
+Эти две фразы имеют в основном одинаковое значение и используются вместе для акцента. (See: [[rc://*/ta/man/translate/figs-parallelism]])
diff --git a/pro/27/24.md b/pro/27/24.md
new file mode 100644
index 00000000..43de8098
--- /dev/null
+++ b/pro/27/24.md
@@ -0,0 +1,7 @@
+# да и власть не из поколения в поколение
+
+Здесь подчеркивается, что правление земных правителей не длится вечно. Это можно выразить как утверждение. Альтернативный перевод: «Власть не передается из поколения в поколение» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# власть
+
+Здесь "власть" является метонимом правления царя над его царством. Альтернативный перевод: «правление царя» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/27/25.md b/pro/27/25.md
new file mode 100644
index 00000000..248a2bf1
--- /dev/null
+++ b/pro/27/25.md
@@ -0,0 +1,3 @@
+# появляется молодая трава
+
+«появляются новые ростки» или «новая трава начинает расти»
diff --git a/pro/27/26.md b/pro/27/26.md
new file mode 100644
index 00000000..ef085d56
--- /dev/null
+++ b/pro/27/26.md
@@ -0,0 +1,11 @@
+# Соединяющее заявление:
+
+Стихи 26 и 27 идут вместе со стихами 23-25 как одна притча.
+
+# Овцы — тебе на одежду
+
+Подразумеваемая информация заключается в том, что шерсть овец может использоваться для изготовления одежды. Альтернативный перевод: «Шерсть овец обеспечит вас одеждой» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# козлы — для покупки поля
+
+Подразумевается, что денег, полученных от продажи коз, будет достаточно для покупки поля. Альтернативный перевод: «продажа ваших коз даст стоимость поля» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/27/27.md b/pro/27/27.md
new file mode 100644
index 00000000..adcfe338
--- /dev/null
+++ b/pro/27/27.md
@@ -0,0 +1,7 @@
+# продовольствие твоим служанкам
+
+Подразумеваемая информация заключается в том, что козьего молока также будет достаточно, чтобы кормить служанок. Альтернативный перевод: «будет козье молоко, чтобы кормить ваших служанок» (See: [[rc://*/ta/man/translate/figs-explicit]])
+
+# продовольствие
+
+«Пища»
diff --git a/pro/27/intro.md b/pro/27/intro.md
new file mode 100644
index 00000000..9f97b3e7
--- /dev/null
+++ b/pro/27/intro.md
@@ -0,0 +1,17 @@
+# Притчи 27 Основные примечания
+
+## Структура и формат
+
+Глава 27 продолжает второй раздел книги (главы 25-29), который приписывается Соломону.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 27:1 Notes](./01.md)**
+
+**[](../28/intro.md)**
diff --git a/pro/28/01.md b/pro/28/01.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/28/01.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/28/02.md b/pro/28/02.md
new file mode 100644
index 00000000..f3166a4f
--- /dev/null
+++ b/pro/28/02.md
@@ -0,0 +1,7 @@
+# Когда в стране беззаконие
+
+Альтернативный перевод: «Из-за того, что есть беззаконие в стране» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# при разумном и знающем человеке
+
+Подразумевается, что этот человек - правитель или лидер. Абстрактные существительные «разумный» и «знающий» можно перевести как глаголы. Альтернативный перевод: «с человеком, который понимает и умеет править» (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/28/03.md b/pro/28/03.md
new file mode 100644
index 00000000..776a9b17
--- /dev/null
+++ b/pro/28/03.md
@@ -0,0 +1,11 @@
+# притесняющий
+
+"кто плохо обращается"
+
+# что проливной дождь, который смывает хлеб
+
+Бедный человек, который угнетает других бедных, сравнивается с дождем, который падает так сильно, что не оставляет урожая. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# проливной дождь
+
+Это метафора для дождя, который идет достаточно сильно, чтобы смыть урожай. Альтернативный перевод: «разрушительный дождь» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/28/04.md b/pro/28/04.md
new file mode 100644
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+# Отступающие от закона
+
+"оставляющий закон Божий"
+
+# а соблюдающие закон
+
+«Соблюдать закон» означает делать то, что требует закон Божий. Альтернативный перевод: «те, кто подчиняются закону Бога» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# противятся им
+
+«противиться им». Это значит сильно противостоять или сопротивляться им. (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/28/05.md b/pro/28/05.md
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+# Злые люди
+
+Альтернативный перевод: «Люди, которые совершают злые поступки» (See: [[rc://*/ta/man/translate/figs-gendernotations]])
+
+# не понимают справедливости
+
+Абстрактное существительное «справедливость» можно выразить как прилагательное. Альтернативный перевод: «не понимают, что справедливо» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# а ищущие Господа
+
+О тех, кто хочет познать Господа и угодить Ему, говорят, что они буквально стремятся найти Господа. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# всё понимают
+
+Подразумевается, что те, кто ищет Господа, понимают все о справедливости. Альтернативный перевод: «полностью понимают, что справедливо» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/28/06.md b/pro/28/06.md
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+# Лучше бедный ... чем богатый
+
+«Лучше быть бедным человеком ... чем богатым человеком»
+
+# ходит непорочно
+
+Это представляет человека, живущего честной жизнью. Альтернативный перевод: «ходит честно» или «живет честно» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# который извращает свои пути
+
+О нечестных богатых людях говорят, будто они идут по кривым или извилистым дорогам. Альтернативный перевод: «кто не честен в том, что он делает» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/28/07.md b/pro/28/07.md
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+# Хранящий закон
+
+«Хранить закон» означает делать то, что требует закон Божий. Альтернативный перевод: «Тот, кто подчиняется закону Бога» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# разумный сын
+
+Альтернативный перевод: «сын, который понимает» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# позорит своего отца
+
+«бесчестит своего отца»
diff --git a/pro/28/08.md b/pro/28/08.md
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+++ b/pro/28/08.md
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+# умножает своё богатство
+
+«увеличивает его богатство»
+
+# процентами и прибылью
+
+"взимать дополнительные деньги, с одолженного"
+
+# прибылью
+
+деньги, выплачиваемые заемщиком за использование чужих денег
+
+# соберёт его
+
+"собирает свое богатство"
+
+# для того, кто
+
+"для другого человека"
diff --git a/pro/28/09.md b/pro/28/09.md
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+++ b/pro/28/09.md
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+# Кто
+
+"Если человек"
+
+# отклоняет своё ухо от слушания закона
+
+Это означает, что человек отвернулся и отверг закон Божий. Альтернативный перевод: «отворачивается от слушания и подчинения закону» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# того и молитва — мерзость
+
+"того и молитва — мерзость". Это можно записать в активной форме. Альтернативный перевод: «Бог ненавидит даже его молитву» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# мерзость
+
+Посмотрите, как вы это перевели в [Притчах 3:32](../03/32.md).
diff --git a/pro/28/10.md b/pro/28/10.md
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+# Тот, кто уводит праведных на путь зла
+
+Альтернативный перевод: «Кто бы ни заставлял праведника идти в злом направлении» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Тот, кто уводит ... зла, сам упадёт
+
+«Если кто-то введет.... в заблуждение, он упадет»
+
+# праведных
+
+Это относится к честным людям в целом. Альтернативный перевод: «честные люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# упадёт в свою яму
+
+«попадет в ловушку, которую сам вырыл». Это метафора для того, чтобы оказаться в том же плохом месте, к которому привел других. Альтернативный перевод: «попадет в то же самое злое место, куда он направлял других людей» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# непорочные
+
+Это относится к непорочным людям в целом. Альтернативный перевод: «невинные люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# наследуют добро
+
+«унаследуют то, что хорошо»
diff --git a/pro/28/11.md b/pro/28/11.md
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+++ b/pro/28/11.md
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+# мудрец в собственных глазах
+
+Глаза представляют видение, а видение представляет мысли или суждение. Альтернативный перевод: «быть мудрым в своих мыслях» или «думает, что он мудр» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# умный
+
+Абстрактное существительное «умный» можно выразить как глагол. Альтернативный перевод: «кто понимает» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# его разоблачит
+
+Это идиома, которая означает, что умный, хотя и бедный человек, сможет определить, действительно ли богатый человек мудр. Альтернативный перевод: «увидит его истинную натуру» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/28/12.md b/pro/28/12.md
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+# Когда торжествуют праведники
+
+«Когда праведные люди преуспевают»
+
+# когда возвышаются беззаконники
+
+Когда нечестивые получают власть или начинают править. Альтернативный перевод: «когда грешники придут к власти» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# беззаконники
+
+Это относится к злым людям в целом. Альтернативный перевод: «злые люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# люди прячутся
+
+Возможно, вам придется четко указать, что люди спрятались, чтобы спастись от нечестивых. (See: [[rc://*/ta/man/translate/figs-explicit]] and [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/28/13.md b/pro/28/13.md
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index 00000000..fd71e4fc
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+++ b/pro/28/13.md
@@ -0,0 +1,11 @@
+# Скрывающий свои преступления
+
+"Скрывающий свои преступления". Это противоположность признания и оставления грехов, и о них говорят, что они скрывают грехи, а не раскрывают их открыто (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не будет иметь успеха
+
+"не будет процветать" или "не продвинется"
+
+# кто сознаётся и оставляет их, тот будет помилован
+
+Это можно указать в активной форме. Альтернативный перевод: «Бог помилует того, кто исповедует и оставляет их» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/28/14.md b/pro/28/14.md
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+++ b/pro/28/14.md
@@ -0,0 +1,23 @@
+# Счастлив человек, который всегда пребывает в трепете
+
+Это может быть выражено в активной форме. Альтернативный перевод: «Бог благословит того, кто всегда живет в благоговении» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# пребывает в трепете
+
+Абстрактное существительное «трепет» можно выразить как прилагательное. Альтернативный перевод: «живет благоговейной жизнью» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# трепете
+
+Это относится к глубокому уважению Господа и проявлению этого уважения, подчиняясь Ему.
+
+# кто ожесточает своё сердце
+
+"тот, кто ожесточает свое сердце"
+
+# ожесточает своё сердце
+
+Это идиома, которая означает упрямство или нежелание подчиняться Богу. Альтернативный перевод: «отказывается подчиняться Богу» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# попадёт в беду
+
+Это означает в конечном итоге страдания. Альтернативный перевод: «закончится бедой» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/28/15.md b/pro/28/15.md
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index 00000000..ba4f43af
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+++ b/pro/28/15.md
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+# Как рычащий лев и голодный медведь, так грешный правитель над бедным народом
+
+Бедные люди, которые беспомощны против злого правителя, сравниваются с людьми, на которых рычит лев или на них нападает медведь. (See: [[rc://*/ta/man/translate/figs-simile]])
+
+# голодный медведь
+
+Медведь - это большое опасное животное, которое ходит на четырех лапах с острыми когтями и зубами. (See: [[rc://*/ta/man/translate/translate-unknown]])
diff --git a/pro/28/16.md b/pro/28/16.md
new file mode 100644
index 00000000..6ecf90e0
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+++ b/pro/28/16.md
@@ -0,0 +1,15 @@
+# Неразумный правитель
+
+Абстрактное существительное «неразумный» можно перевести как глагол. Альтернативный перевод: «Правитель, который не понимает» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# притесняет
+
+жестоко обращается с людьми и делает их жизнь очень трудной
+
+# ненавидящий корысть
+
+Абстрактное существительное «корысть» можно перевести как прилагательное. Альтернативный перевод: «тот, кто ненавидит быть корыстолюбивым» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# продлевает дни
+
+Возможные значения: 1) это идиома, которая означает его жизнь в течение большего количества времени. Альтернативный перевод: «живет дольше» или 2) это идиома, означающая увеличение продолжительности его правления. Альтернативный перевод: «Правит дольше» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/28/17.md b/pro/28/17.md
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index 00000000..dabb3251
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+++ b/pro/28/17.md
@@ -0,0 +1,11 @@
+# виновный в пролитии человеческой крови
+
+Здесь «кровь» представляет жизнь человека. «Пролить кровь» означает убить кого-то. Альтернативный перевод: «он кого-то убил» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# будет скрываться
+
+человек, который убегает, чтобы избежать захвата
+
+# пока не умрёт
+
+"пока не умрет." Это значит на всю оставшуюся жизнь. Альтернативный перевод: «Всю его жизнь» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/28/18.md b/pro/28/18.md
new file mode 100644
index 00000000..0133cfa6
--- /dev/null
+++ b/pro/28/18.md
@@ -0,0 +1,19 @@
+# Кто ходит непорочно — тот будет невредим
+
+Это может быть выражено в активной форме. Альтернативный перевод: «Бог защитит любого, кто ходит непорочно» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Кто
+
+"Любой, кто"
+
+# ходит непорочно
+
+Это представляет человека, живущего честной жизнью. Альтернативный перевод: «ходит честно» или «живет честно» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# ходящий кривыми путями
+
+О нечестном человеке говорят, будто он идет по кривым или извилистым дорогам. Альтернативный перевод: «тот, кто не живет честно» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# упадёт на одном из них
+
+О том, что случится с нечестным человеком, говорят, как будто он упал. Альтернативный перевод: «внезапно погибнет» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/28/19.md b/pro/28/19.md
new file mode 100644
index 00000000..fd57e16f
--- /dev/null
+++ b/pro/28/19.md
@@ -0,0 +1,15 @@
+# возделывает свою землю
+
+Это означает, что нужно сеять и заботиться о своем урожае.
+
+# кто подражает
+
+"любой, кто следует"
+
+# подражает бездельникам
+
+«гонится за пустыми мечтами». О человеке, который ничего не делает, говорят, что он гонится за пустыми мечтами.  (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# насытится нищетой
+
+О человеке, который подражает бездельникам, говорят, что он насытится нищетой. Абстрактное существительное «нищета» можно перевести как прилагательное. Альтернативный перевод: «будет очень плохо» (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/28/20.md b/pro/28/20.md
new file mode 100644
index 00000000..1808cb98
--- /dev/null
+++ b/pro/28/20.md
@@ -0,0 +1,7 @@
+# кто спешит разбогатеть, тот не останется без наказания
+
+Двойной негатив «не останется без наказания» используется для акцента. Альтернативный перевод "Будет наказан"  (See: [[rc://*/ta/man/translate/figs-litotes]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# кто спешит разбогатеть
+
+Подразумевается, что этот человек получает богатство неверными или нечестными способами. Альтернативный перевод: «тот, кто пытается быстро разбогатеть» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/28/21.md b/pro/28/21.md
new file mode 100644
index 00000000..d57c374d
--- /dev/null
+++ b/pro/28/21.md
@@ -0,0 +1,7 @@
+# за кусок хлеба сделает зло
+
+«Кусок хлеба» здесь - преувеличение означающие: за очень маленькую взятку или вознаграждение. Альтернативный перевод: «человек грешит ради очень маленькой выгоды» (See: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# сделает зло
+
+«Причинит вред»
diff --git a/pro/28/22.md b/pro/28/22.md
new file mode 100644
index 00000000..15ad6d1d
--- /dev/null
+++ b/pro/28/22.md
@@ -0,0 +1,11 @@
+# Завистливый человек
+
+Здесь имеется в виду: «Эгоистичный человек». Это человек, который не любит делиться своим имуществом или тратить деньги.
+
+# спешит к богатству
+
+О скупом человеке говорят, будто он гониться за богатством. Альтернативный перевод: «жаден к богатству» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# нищета его настигнет
+
+Абстрактное существительное «нищета» можно перевести как прилагательное. Альтернативный перевод: «он вдруг станет бедным» (See: [[rc://*/ta/man/translate/figs-idiom]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/28/23.md b/pro/28/23.md
new file mode 100644
index 00000000..54548416
--- /dev/null
+++ b/pro/28/23.md
@@ -0,0 +1,19 @@
+# Обличающий человек впоследствии найдёт больше расположения, чем тот, кто льстит языком
+
+Это можно сформулировать в активной форме. Альтернативный перевод: «Человек предпочтет того, кто его дисциплинирует, больше, чем того, кто любит его языком» (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# Обличающий человек
+
+«Человек, который  дисциплинирует»
+
+# Обличающий
+
+обучающий людей подчиняться принципам морального поведения
+
+# льстит языком
+
+Язык здесь представляет говорение. Альтернативный перевод: «льстит ему словами» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# льстит
+
+хвалит кого-то не искренним образом или хвалит кого-то за неправду
diff --git a/pro/28/24.md b/pro/28/24.md
new file mode 100644
index 00000000..7c6358fe
--- /dev/null
+++ b/pro/28/24.md
@@ -0,0 +1,13 @@
+# Кто обкрадывает
+
+"Тот, кто грабит"
+
+# говорит: «Это не грех», тот
+
+Это может быть выражено как косвенная цитата. Альтернативный перевод: «говорит, что это не грех, тот» (See: [[rc://*/ta/man/translate/figs-quotations]])
+
+# сообщник
+
+Возможные значения: 1) «друг» или 2)  "Такой же как"
+
+Альтернативный перевод: "такой же человек, как" (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/28/25.md b/pro/28/25.md
new file mode 100644
index 00000000..93e95066
--- /dev/null
+++ b/pro/28/25.md
@@ -0,0 +1,7 @@
+# Надменный
+
+"Гордый"
+
+# разжигает ссору
+
+О действиях надменного человека говорят, будто он разжигает конфликт или пробуждает его. Альтернативный перевод: «вызывает конфликт» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/28/26.md b/pro/28/26.md
new file mode 100644
index 00000000..21825c14
--- /dev/null
+++ b/pro/28/26.md
@@ -0,0 +1,11 @@
+# Кто надеется на себя
+
+Альтернативный перевод: «Человек, который полагается на себя» (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# кто ходит
+
+"Любой, кто ходит"
+
+# ходит в мудрости
+
+Возможные значения: 1) это идиома, которая означает жить мудро. Альтернативный перевод: «живет мудро» или 2) это идиома, которая означает следовать учениям мудрых людей. Альтернативный перевод: «следует мудрым учениям» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/28/27.md b/pro/28/27.md
new file mode 100644
index 00000000..83732bc1
--- /dev/null
+++ b/pro/28/27.md
@@ -0,0 +1,19 @@
+# нищему
+
+Это относится к нищим людям в целом. Альтернативный перевод: «бедные люди» (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# не обеднеет
+
+Альтернативный перевод: «будет все, что им нужно» (See: [[rc://*/ta/man/translate/figs-litotes]])
+
+# кто от него прячет свои глаза, на том много проклятий
+
+Это можно указать в активной форме. Возможные значения: 1) они получат много проклятий от бедных. Альтернативный перевод: «бедные проклинают тех, кто закрывает на них глаза» или 2) они получат много проклятий от людей в целом. Альтернативный перевод: «люди будут проклинать того, кто закрывает глаза на бедных» или 3) они получат много проклятий от Бога. Альтернативный перевод: «Бог проклянет тех, кто закрывает глаза на бедных» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# кто ... прячет
+
+"любой, кто прячет"
+
+# прячет свои глаза
+
+Фраза "прячет свои глаза" говорит о человеке, который не реагирует на нужды бедных. Альтернативный перевод: «игнорирует» или «решает не помогать» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/28/28.md b/pro/28/28.md
new file mode 100644
index 00000000..90801502
--- /dev/null
+++ b/pro/28/28.md
@@ -0,0 +1,15 @@
+# Когда возвышаются грешники
+
+Это идиома, которая означает, когда злые люди получают власть или начинают править. Альтернативный перевод: «Когда злые люди приходят к власти» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# люди прячутся
+
+Это преувеличение для того, чтобы злые люди не причинили вреда. Альтернативный перевод: «люди скрываются» (See: [[rc://*/ta/man/translate/figs-hyperbole]] and [[rc://*/ta/man/translate/figs-rpronouns]])
+
+# гибнут
+
+Возможные значения: 1) «уходят» или 2) «лишаются власти» или 3) «умирают».
+
+# умножаются
+
+Возможные значения: 1) «их становится больше» или 2) «получают власть».
diff --git a/pro/28/intro.md b/pro/28/intro.md
new file mode 100644
index 00000000..09e44651
--- /dev/null
+++ b/pro/28/intro.md
@@ -0,0 +1,17 @@
+# Притчи 28 Основные примечания
+
+## Структура и формат
+
+Глава 28 продолжает второй раздел книги (главы 25-29), который приписывается Соломону.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. Мудрость и глупость особенно заметны в этой главе. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 28:1 Notes](./01.md)**
+
+**[](../29/intro.md)**
diff --git a/pro/29/01.md b/pro/29/01.md
new file mode 100644
index 00000000..17026c2c
--- /dev/null
+++ b/pro/29/01.md
@@ -0,0 +1,11 @@
+# человек ... ожесточается
+
+О человеке, который становится упрямым, говорят, как будто он ожесточился. Альтернативный перевод: «кто становится упрямым» или «кто отказывается слушать» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# внезапно будет сокрушён
+
+Это можно указать в активной форме. Альтернативный перевод: «Бог его внезапно сокрушит» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# не будет ему исцеления
+
+"и никто не сможет исцелить его." Болезнь - это метафора любой плохой ситуации. Альтернативный перевод: «и никто не сможет ему помочь» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/29/02.md b/pro/29/02.md
new file mode 100644
index 00000000..3e382718
--- /dev/null
+++ b/pro/29/02.md
@@ -0,0 +1,3 @@
+# народ стонет
+
+Альтернативный перевод: «люди страдают» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/29/03.md b/pro/29/03.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/29/03.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/29/04.md b/pro/29/04.md
new file mode 100644
index 00000000..0cab9c32
--- /dev/null
+++ b/pro/29/04.md
@@ -0,0 +1,3 @@
+# правосудием
+
+Альтернативный перевод: «Делая то, что справедливо» или «Издавая справедливые законы» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/29/05.md b/pro/29/05.md
new file mode 100644
index 00000000..81152b2f
--- /dev/null
+++ b/pro/29/05.md
@@ -0,0 +1,7 @@
+# льстит своему другу
+
+сознательно говорит своему другу вещи, которые не соответствуют действительности, чтобы друг делал то, что от него хотят
+
+# расстилает сеть его ногам
+
+Автор сравнивает лесть человека с тем, что его подставляют в ловушку. Альтернативный перевод: «установить ловушку, чтобы поймать этого человека» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/29/06.md b/pro/29/06.md
new file mode 100644
index 00000000..2fe08772
--- /dev/null
+++ b/pro/29/06.md
@@ -0,0 +1,3 @@
+# Преступление злого человека — сеть
+
+Когда злой человек грешит, он словно попадает в ловушку. Он хочет делать зло другим людям, но Бог использует то, что он делает, чтобы наказать его. (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/29/07.md b/pro/29/07.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/29/07.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/29/08.md b/pro/29/08.md
new file mode 100644
index 00000000..b6929b8b
--- /dev/null
+++ b/pro/29/08.md
@@ -0,0 +1,7 @@
+# возмущают город
+
+Здесь слово «город» представляет людей, которые живут в городе. О насмешках, заставляющих людей испытывать беспорядки и, возможно, становиться жестокими, говорят, что они возмущают город. Альтернативный перевод: «создают беспорядки для жителей города» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]])
+
+# успокаивают гнев
+
+Эта идиома означает, что злые люди больше не будут злиться. Альтернативный перевод: «успокоить гнев разгневанных людей» (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/29/09.md b/pro/29/09.md
new file mode 100644
index 00000000..366175e5
--- /dev/null
+++ b/pro/29/09.md
@@ -0,0 +1,15 @@
+# когда судится
+
+Другое возможное значение - «идет в суд против».
+
+# сердится он или смеётся
+
+Глупец становится очень злым и пытается помешать мудрому человеку говорить в суде.
+
+# сердится
+
+Это значит быть громким и возбужденным. Это негативное слово.
+
+# не знает покоя
+
+«они не смогут решить проблему»
diff --git a/pro/29/10.md b/pro/29/10.md
new file mode 100644
index 00000000..a759a8d7
--- /dev/null
+++ b/pro/29/10.md
@@ -0,0 +1,3 @@
+# ненавидят
+
+Эта идиома означает «хотят убить». (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/29/11.md b/pro/29/11.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/29/11.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/29/12.md b/pro/29/12.md
new file mode 100644
index 00000000..29c8cc97
--- /dev/null
+++ b/pro/29/12.md
@@ -0,0 +1,7 @@
+# слушает
+
+Посмотрите, как вы это перевели в [Притчах 17:4](../17/04.md).
+
+# все служащие у него грешники
+
+О действиях правителя говорят, указав результат, который они вызовут. Альтернативный перевод: «это как если бы он учил своих чиновников быть злыми» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/29/13.md b/pro/29/13.md
new file mode 100644
index 00000000..71e6c1b8
--- /dev/null
+++ b/pro/29/13.md
@@ -0,0 +1,7 @@
+# притеснитель
+
+человек, который жестоко обращается с людьми и делает их жизнь очень трудной
+
+# свет глазам того и другого даёт Господь
+
+Эта идиома означает «Господь дал жизнь им обоим». (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/29/14.md b/pro/29/14.md
new file mode 100644
index 00000000..a1f37df2
--- /dev/null
+++ b/pro/29/14.md
@@ -0,0 +1,3 @@
+# его престол
+
+Альтернативный перевод: «его царство» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/29/15.md b/pro/29/15.md
new file mode 100644
index 00000000..4df58696
--- /dev/null
+++ b/pro/29/15.md
@@ -0,0 +1,11 @@
+# Розга и обличение дают мудрость
+
+Альтернативный перевод: «Если родитель использует розгу на своем ребенке и обличает его, ребенок станет мудрым» или «Если родители дисциплинируют своего ребенка и скажут ему, когда он сделал неправильно, ребенок научится жить мудро» (See: [[rc://*/ta/man/translate/figs-personification]])
+
+# Розга
+
+Родители в Израиле использовали деревянные прутья в качестве инструментов для наказания детей, ударяя их. Альтернативный перевод: «прут» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# обличение
+
+замечание или указание человеку на неправильность его поступков с целью исправления.
diff --git a/pro/29/16.md b/pro/29/16.md
new file mode 100644
index 00000000..5d179bd9
--- /dev/null
+++ b/pro/29/16.md
@@ -0,0 +1,7 @@
+# умножении грешников
+
+Абстрактное существительное «грешник» можно перевести как глагол. Альтернативный перевод: «больше людей будут грешить, и их грехи станут хуже» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# увидят их падение
+
+«Падение» является метафорой потери способности управлять. Альтернативный перевод: «эти злые люди падают» или «эти злые люди теряют власть управлять» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/29/17.md b/pro/29/17.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/29/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/29/18.md b/pro/29/18.md
new file mode 100644
index 00000000..dc91ef60
--- /dev/null
+++ b/pro/29/18.md
@@ -0,0 +1,3 @@
+# соблюдающий закон счастлив
+
+Это можно перевести в активную форму. Альтернативный перевод: «Бог благословит того, кто соблюдает закон» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/29/19.md b/pro/29/19.md
new file mode 100644
index 00000000..0c2a6263
--- /dev/null
+++ b/pro/29/19.md
@@ -0,0 +1,3 @@
+# Словами раба не исправишь
+
+Это можно перевести в активной форме: «Вы не сможете исправить раба, просто поговорив с ним» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/29/20.md b/pro/29/20.md
new file mode 100644
index 00000000..55be7b95
--- /dev/null
+++ b/pro/29/20.md
@@ -0,0 +1,3 @@
+# Видел ли ты человека скорого на слова?
+
+Автор использует вопрос, чтобы привлечь внимание читателя. Альтернативный перевод: «Вы должны заметить, что происходит с человеком, который спешит в своих словах». (See: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/pro/29/21.md b/pro/29/21.md
new file mode 100644
index 00000000..61ca0e44
--- /dev/null
+++ b/pro/29/21.md
@@ -0,0 +1,7 @@
+# баловать раба
+
+«кто позволяет своему рабу избегать работы и кто относится к своему рабу лучше, чем к другим рабам»
+
+# то впоследствии
+
+«в конце юности раба» или «когда раб вырастит»
diff --git a/pro/29/22.md b/pro/29/22.md
new file mode 100644
index 00000000..67146cb2
--- /dev/null
+++ b/pro/29/22.md
@@ -0,0 +1,7 @@
+# затевает ссору
+
+Абстрактное существительное «ссора» можно обозначить как «спорить». Посмотрите, как вы переводили похожие слова в [Притчах 15:18](../15/18.md). Альтернативный перевод: «заставляет людей больше спорить» или «заставляет людей спорить и бороться» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# вспыльчивый
+
+Эта идиома означает «человек, который легко злится». (See: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/pro/29/23.md b/pro/29/23.md
new file mode 100644
index 00000000..97a9ebbd
--- /dev/null
+++ b/pro/29/23.md
@@ -0,0 +1,3 @@
+# а смирённый духом приобретает славу
+
+Это можно перевести в активную форму. Альтернативный перевод: «люди будут чтить человека, который имеет смиренный дух», или «человек, обладающий смиренным духом, получит честь от людей» или «Господь заставит людей чтить человека, который имеет смиренный дух» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/29/24.md b/pro/29/24.md
new file mode 100644
index 00000000..dc37f901
--- /dev/null
+++ b/pro/29/24.md
@@ -0,0 +1,7 @@
+# сам себе враг
+
+«становится врагом сам себе»
+
+# слышит проклятье, но не доносит
+
+Возможные значения: 1) люди дали клятву наказать вора, но «сообщник вора» зная, о краже, вместо того, чтобы рассказать правду, молчит. Альтернативный перевод: «он не дает показания» или 2) люди не знают, кто вор, но они призывают Бога проклясть вора, а сообщник молчит из-за страха перед вором. Альтернативный перевод: «он ничего не говорит даже после того, как его проклинают» (See: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/29/25.md b/pro/29/25.md
new file mode 100644
index 00000000..a6f9a608
--- /dev/null
+++ b/pro/29/25.md
@@ -0,0 +1,11 @@
+# Страх ставит сеть перед людьми
+
+Альтернативный перевод: «Любой, кто боится того, что могут сделать с ним другие люди, похож на человека, попавшего в ловушку» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сеть
+
+это ловушка для животных
+
+# кто надеется на Господа, тот будет в безопасности
+
+Это можно перевести в активную форму. Альтернативный перевод: «Господь защитит того, кто Ему доверяет» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/29/26.md b/pro/29/26.md
new file mode 100644
index 00000000..7e82b7d1
--- /dev/null
+++ b/pro/29/26.md
@@ -0,0 +1,7 @@
+# Многие ищут благосклонности правителя
+
+Альтернативный перевод: «Многие люди хотят, чтобы их правитель обращал на них внимание» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# судья человеку — Господь
+
+Это Господь, а не правители, является действительно справедливым судьей. Альтернативный перевод: «Господь действительно справедлив по отношению к человеку» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/29/27.md b/pro/29/27.md
new file mode 100644
index 00000000..9372cfc3
--- /dev/null
+++ b/pro/29/27.md
@@ -0,0 +1,3 @@
+# мерзость
+
+Посмотрите, как вы это перевели в [Притчах 3:32](../03/32.md).
diff --git a/pro/29/intro.md b/pro/29/intro.md
new file mode 100644
index 00000000..83297495
--- /dev/null
+++ b/pro/29/intro.md
@@ -0,0 +1,17 @@
+# Притчи 29 Основные примечания
+
+## Структура и формат
+
+Глава 29 завершает второй раздел книги (глава 25-29), который приписывается Соломону.
+
+## Специальные понятия в этой главе
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. Мудрость и глупость особенно заметны в этой главе. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 29:1 Notes](./01.md)**
+
+**[](../30/intro.md)**
diff --git a/pro/30/01.md b/pro/30/01.md
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+# Агур ... Иакея ... Ифиилу ... Укалу
+
+Это имена мужчин. (See: [[rc://*/ta/man/translate/translate-names]])
+
+# Агура, сына Иакея
+
+Это буквальный сын Иакея, а не внук.
+
+# Вдохновенные
+
+Это метафора для сообщения, которое очень важно, потому что оно исходит от Бога. Альтернативный перевод: «важное сообщение» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Ифиилу, Ифиилу и Укалу
+
+"Ифиилу, то есть Ифиилу и Укалу"
diff --git a/pro/30/02.md b/pro/30/02.md
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+# Истинно
+
+«Конечно» или «Нет сомнений, что»
+
+# человеческого разума нет у меня
+
+Абстрактное существительное «разум» можно перевести как глагол. Альтернативный перевод: «Я ничего не понимаю так, как  должно понимать» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/30/03.md b/pro/30/03.md
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+# знания святых нет у меня
+
+Абстрактное существительное «знание» можно перевести как глагол. Альтернативный перевод: «и я ничего не знаю о Святом» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/30/04.md b/pro/30/04.md
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+++ b/pro/30/04.md
@@ -0,0 +1,23 @@
+# Кто ... спускался? Кто ... ладони? Кто ... одежду? Кто ... земли?
+
+Автор задает эти вопросы, чтобы заставить читателя задуматься о том, насколько Господь больше людей. Альтернативный перевод: «Никто никогда не ... спускался. Ни у кого никогда не было ... ладони. Ни у кого никогда не было ... одежды. Ни у кого никогда не было ... земли». или "У кого ... спускаться? У кого ... ладони? У кого ... одежда? У кого ... земля? Никто никогда не делал ничего подобного". (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# небо
+
+где живет Бог
+
+# собрал ветер в свои ладони
+
+Автор говорит о ветре так, как будто это что-то, что человек может поймать и держать в руке. Альтернативный перевод: «поймал ветер в свои руки» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# установил все пределы земли
+
+«установил пределы того, где кончается земля» или «Отметил границы концов земли»
+
+# Как его зовут? И как зовут его сына?
+
+Автор использует риторические вопросы. Альтернативный перевод: «Скажи мне его имя и имя его сына, если ты их знаешь» (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Знаешь?
+
+Автор использует вопрос, чтобы показать, что ни он, ни читатель не знают никого, кто может сделать перечисленное.  Альтернативный перевод: «Я не думаю, что вы действительно знаете кого-то, кто может делать такие вещи». (See: [[rc://*/ta/man/translate/figs-irony]])
diff --git a/pro/30/05.md b/pro/30/05.md
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+++ b/pro/30/05.md
@@ -0,0 +1,7 @@
+# чисто
+
+Альтернативный перевод: «это как драгоценный металл, из которого кто-то удалил весь ненужный материал» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-explicit]])
+
+# Он — щит уповающим на Него
+
+Слово «щит» является метафорой для чего-то, что защищает человека. Альтернативный перевод: «Он защищает тех, кто приходит и просит Его защитить их»  (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/30/06.md b/pro/30/06.md
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+++ b/pro/30/06.md
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+# Не прибавляй к Его словам
+
+сказать больше, чем Он сказал
+
+# ты не оказался
+
+Это можно перевести в активную форму. Альтернативный перевод: «Он докажет, что ты» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/30/07.md b/pro/30/07.md
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+++ b/pro/30/07.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/08.md b/pro/30/08.md
new file mode 100644
index 00000000..f30e7b26
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+++ b/pro/30/08.md
@@ -0,0 +1,11 @@
+# удали от меня суету и ложь
+
+Возможные значения: 1) «Не позволяйте людям говорить суету и ложь мне» или 2) «Не позволяйте мне говорить суету и ложь» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# суету
+
+ложные, бесполезные слова
+
+# не давай мне ни нищеты, ни богатства
+
+Автор говорит так, как будто «нищета» и «богатство» - это физические объекты, которые кто-то может дать другому. Они также являются абстрактными существительными, которые можно назвать «нищими» и «богатыми». Альтернативный перевод: «Не позволяй мне быть ни очень бедным, ни очень богатым» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/30/09.md b/pro/30/09.md
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index 00000000..a60faf93
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+++ b/pro/30/09.md
@@ -0,0 +1,11 @@
+# чтобы, пресытившись, я не отверг Тебя и не сказал
+
+Это описывает гипотетическую ситуацию, которая не произошла, но возможна, если автор станет богатым. (See: [[rc://*/ta/man/translate/figs-hypo]])
+
+# и чтобы, обеднев, я не стал красть и бесславить
+
+Это описывает гипотетическую ситуацию, которая не произошла, но возможна, если автор станет бедным. (See: [[rc://*/ta/man/translate/figs-hypo]])
+
+# я не стал красть и бесславить имя моего Бога
+
+«Я могу заставить людей, которые знают, что я украл вещи, думать, что Бога нет» или «Я могу навредить репутации Бога, украв»
diff --git a/pro/30/10.md b/pro/30/10.md
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+++ b/pro/30/10.md
@@ -0,0 +1,11 @@
+# говори злое
+
+лживо говорить о другом человеке с желанием навредить ему
+
+# он тебя не проклял
+
+"раб проклянет"
+
+# ты не остался виноватым
+
+Это можно перевести в активную форму. Альтернативный перевод: «люди будут считать тебя виновными» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/30/11.md b/pro/30/11.md
new file mode 100644
index 00000000..3bf53691
--- /dev/null
+++ b/pro/30/11.md
@@ -0,0 +1,7 @@
+# род, который проклинает ... и не благословляет
+
+"поколение людей, которые проклинают ... и не благословляют"
+
+# род
+
+поколение или класс или группа
diff --git a/pro/30/12.md b/pro/30/12.md
new file mode 100644
index 00000000..efb6eceb
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+++ b/pro/30/12.md
@@ -0,0 +1,15 @@
+# род, который
+
+"поколение людей, которые"
+
+# чист в собственных глазах
+
+Глаза представляют видение, а видение представляет мысли или суждение. Альтернативный перевод: «считает себя чистым» или «считает, что они чисты» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не омыт от своих нечистот
+
+Слова «омыт» и «нечистота» говорят о том, что Бог прощает людей, которые грешат, как если бы он смывал с людей физическую грязь. Это можно перевести в активную форму. Альтернативный перевод: «Бог не простил им их грехов» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-activepassive]])
+
+# нечистот
+
+Это должно быть переведено с вежливым термином, который включает рвоту и отходы от человека или от животных.
diff --git a/pro/30/13.md b/pro/30/13.md
new file mode 100644
index 00000000..da7181cc
--- /dev/null
+++ b/pro/30/13.md
@@ -0,0 +1,3 @@
+# высокомерны его глаза ... подняты его ресницы
+
+Это описывает людей, которые думают, что они лучше, чем другие люди. Их глаза показывают, что они гордятся, а то, как они смотрят на других, показывает, что они думают, что они лучше, чем эти другие люди. (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/30/14.md b/pro/30/14.md
new file mode 100644
index 00000000..6669d48a
--- /dev/null
+++ b/pro/30/14.md
@@ -0,0 +1,7 @@
+# Есть род, у которого зубы — мечи, и челюсти — ножи, чтобы пожирать бедных ... и нищих
+
+О людях того поколения, которые говорят очень вредные вещи, говорят, как будто они дикие животные с зубами и челюстными костями из мечей и ножей, и они едят бедных и нуждающихся. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# челюсти
+
+лицевая кость, где располагаются зубы
diff --git a/pro/30/15.md b/pro/30/15.md
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index 00000000..3baa9880
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+++ b/pro/30/15.md
@@ -0,0 +1,15 @@
+# У ненасытности две дочери
+
+Это пример чего-то, что всегда хочет большего. Альтернативный перевод: «У жадности две дочери» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# "Давай, давай!"
+
+Другое возможное значение - «и их обоих зовут Дай мне».
+
+# Вот три ненасытности, даже четыре, которые не скажут: "Достаточно!"
+
+Такое использование чисел «три» и «четыре» здесь, вероятно, является поэтическим устройством. Альтернативный перевод: «Есть четыре вещи, которые никогда не удовлетворяются, которые никогда не говорят«Достаточно»» (See: [[rc://*/ta/man/translate/writing-poetry]])
+
+# ненасытности
+
+Это можно сказать утвердительно. Альтернативный перевод: «всегда хочется большего» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/30/16.md b/pro/30/16.md
new file mode 100644
index 00000000..0157d84f
--- /dev/null
+++ b/pro/30/16.md
@@ -0,0 +1,3 @@
+# земля, которая не насыщается водой
+
+О земле, которая постоянно впитывает воду, сколько бы на нее не лили. (See: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/pro/30/17.md b/pro/30/17.md
new file mode 100644
index 00000000..63071b6d
--- /dev/null
+++ b/pro/30/17.md
@@ -0,0 +1,19 @@
+# пренебрегает послушанием матери
+
+Альтернативный перевод: «считает свою мать бесполезной и не повинуется ей» (See: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Глаза того ... орлиные птенцы
+
+Автор говорит, что человек умрет, дав две картины того,как это происходит.
+
+# Глаза того ... выклюют вороны из долины
+
+Альтернативный перевод: «Вороны долины будут выклевывать ему глаза» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# вороны
+
+крупные, блестящие, черные птицы, которые питаются растениями и мертвыми животными
+
+# сожрут орлиные птенцы
+
+Альтернативный перевод: «орлиные птенцы его съедят» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/30/18.md b/pro/30/18.md
new file mode 100644
index 00000000..d094a209
--- /dev/null
+++ b/pro/30/18.md
@@ -0,0 +1,3 @@
+# Три вещи ... четыре, которые я не понимаю:
+
+Использование чисел «три» и «четыре» здесь, скорее всего, является поэтическим устройством.
diff --git a/pro/30/19.md b/pro/30/19.md
new file mode 100644
index 00000000..d7e5fcf7
--- /dev/null
+++ b/pro/30/19.md
@@ -0,0 +1,3 @@
+# путь корабля в море
+
+Альтернативный перевод: «посреди моря» или «в открытом море» (See: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/30/20.md b/pro/30/20.md
new file mode 100644
index 00000000..8523479b
--- /dev/null
+++ b/pro/30/20.md
@@ -0,0 +1,3 @@
+# поела, вытерла свой рот
+
+Кажется, это и эвфемизм, и метафора для совершения прелюбодеяния. (See: [[rc://*/ta/man/translate/figs-euphemism]] and [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/pro/30/21.md b/pro/30/21.md
new file mode 100644
index 00000000..a8023d06
--- /dev/null
+++ b/pro/30/21.md
@@ -0,0 +1,5 @@
+# От трёх трясётся земля, даже четырёх она не может носить
+
+Использование чисел «три» и «четыре» здесь, скорее всего, является поэтическим устройством.
+
+«Есть некоторые вещи, которые заставляют землю дрожать, что она не может терпеть. Четыре из них:»
diff --git a/pro/30/22.md b/pro/30/22.md
new file mode 100644
index 00000000..2ab444d4
--- /dev/null
+++ b/pro/30/22.md
@@ -0,0 +1,3 @@
+# глупого, который досыта ест хлеб
+
+Это можно перевести в активную форму. Альтернативный перевод: «глупец, который много ест» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/30/23.md b/pro/30/23.md
new file mode 100644
index 00000000..43c912a1
--- /dev/null
+++ b/pro/30/23.md
@@ -0,0 +1,3 @@
+# позорную женщину, которая выходит замуж
+
+То есть люди справедливо ненавидели ее до того, как она вышла замуж; как только она выйдет замуж, она будет хуже, чем была до замужества. Это можно перевести в активную форму. Альтернативный перевод: «женщина, которую ненавидят хорошие люди, когда она выходит замуж» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/30/24.md b/pro/30/24.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/30/24.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/25.md b/pro/30/25.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/30/25.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/26.md b/pro/30/26.md
new file mode 100644
index 00000000..47fbedcc
--- /dev/null
+++ b/pro/30/26.md
@@ -0,0 +1,3 @@
+# горные мыши
+
+животное с маленькими округлыми ушами, короткими ногами и без хвоста
diff --git a/pro/30/27.md b/pro/30/27.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/30/27.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/28.md b/pro/30/28.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/30/28.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/29.md b/pro/30/29.md
new file mode 100644
index 00000000..a859d662
--- /dev/null
+++ b/pro/30/29.md
@@ -0,0 +1,7 @@
+# Трое идут ... четверо, которые стройно ходят
+
+Использование чисел «три» и «четыре» здесь, скорее всего, является поэтическим устройством. Альтернативный перевод: «Есть вещи, которые ходят величественно. Четыре из них»
+
+# стройно
+
+слажено, величественно или достойно.
diff --git a/pro/30/30.md b/pro/30/30.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/30/30.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/31.md b/pro/30/31.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/30/31.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/32.md b/pro/30/32.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/30/32.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/30/33.md b/pro/30/33.md
new file mode 100644
index 00000000..35c824d5
--- /dev/null
+++ b/pro/30/33.md
@@ -0,0 +1,7 @@
+# сбивание
+
+сильно помешивая
+
+# масло
+
+Молоко животных, которое кто-то размешал и сделал густым.
diff --git a/pro/30/intro.md b/pro/30/intro.md
new file mode 100644
index 00000000..c6fa9209
--- /dev/null
+++ b/pro/30/intro.md
@@ -0,0 +1,25 @@
+# Притчи 30 Основные примечания
+
+## Структура и формат
+
+Глава 30 - это глава в Притчах, приписываемая Агуру, который неизвестен.
+
+## Специальные понятия в этой главе
+
+### Агур
+
+Его полное звание Агур, сын Иакея. Агур происходит от еврейского слова, которое означает «собиратель», и поэтому некоторые ученые считают, что это не настоящее имя, а, возможно, способ обозначить Соломона как собирателя пословиц. Однако все же разумно просто использовать это как имя.
+
+### Три вещи и четыре
+
+В стихах с 15 по 32 автор использует конкретную технику для объяснения некоторых вещей. Он говорит, что есть три вещи и даже четыре, и перечисляет элементы, которые иллюстрируют такую ​​функцию, как «маленький и все же мудрый». Нумерация не должна быть настолько буквальной, но как запоминающее устройство, которое вводит элементы. (See: [[rc://*/tw/dict/bible/kt/wise]])
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Притчи 30:1 Notes](./01.md)**
+
+**[](../31/intro.md)**
diff --git a/pro/31/01.md b/pro/31/01.md
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+++ b/pro/31/01.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/31/02.md b/pro/31/02.md
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+++ b/pro/31/02.md
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+# «Сын мой. Сын моей утробы. Сын моих обетов.
+
+Говорящий хочет, чтобы слушатель внимательно заметил и уважал того, кто с ним разговаривает.
+
+# Сын моей утробы
+
+Рожденный мною
+
+# Сын моих обетов
+
+«Обетами» могут быть 1) свадебные клятвы матери или 2) клятва после того, как она вышла замуж, что если бы Бог позволил ей иметь ребенка, она посвятила бы его Богу.
diff --git a/pro/31/03.md b/pro/31/03.md
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+++ b/pro/31/03.md
@@ -0,0 +1,15 @@
+# Не отдавай женщинам ни свою силу
+
+Здесь говорится об интимных взаимоотношениях с женщинами вне брака.
+
+# ни своих путей губительницам царей
+
+"или позволить тем, кто уничтожает царей, советовать тебе"
+
+# своих путей
+
+Возможные значения: 1) «как вы живете» или 2) «работа, которую вы делаете»
+
+# губительницам царей
+
+наверное здесь говорится об аморальных женщинах
diff --git a/pro/31/04.md b/pro/31/04.md
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+++ b/pro/31/04.md
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+# Лемуил
+
+Это имя мужчины. Посмотрите, как вы это перевели в [Притчах 31:1](../31/01.md).
diff --git a/pro/31/05.md b/pro/31/05.md
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+++ b/pro/31/05.md
@@ -0,0 +1,15 @@
+# они не забыли закон
+
+Это можно перевести в активную форму. Возможные значения: 1) «что постановил Бог» или 2) «что постановили сами цари» (See: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# не изменили суд против всех угнетённых
+
+«отказывать пострадавшим людям в их законных правах»
+
+# изменили
+
+извратили
+
+# всех угнетённых
+
+"все те люди, которым неправомерно вредят другие"
diff --git a/pro/31/06.md b/pro/31/06.md
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+++ b/pro/31/06.md
@@ -0,0 +1,7 @@
+# и вино
+
+Подразумеваемое слово может быть записано. Альтернативный перевод: «и дай вино» (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# огорчение на душе
+
+"кому горько на душе" или "кто несчастен"
diff --git a/pro/31/07.md b/pro/31/07.md
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+++ b/pro/31/07.md
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+# свою бедность
+
+Абстрактное существительное «бедность» можно перевести как прилагательное. Альтернативный перевод: «насколько он беден» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# своём страдании
+
+Абстрактное существительное «страдание» можно перевести как предложение. Альтернативный перевод: «плохие вещи, которые с ним происходят» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/pro/31/08.md b/pro/31/08.md
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+++ b/pro/31/08.md
@@ -0,0 +1,7 @@
+# Открывай свои уста за безгласного
+
+"Открывай свои уста" - это метоним использования слов для защиты невинных людей. Альтернативный перевод: «Защити тех, кто не может защитить себя» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# заступись за всех сирот
+
+Альтернативный перевод: «относись справедливо ко всем сиротам» или "защищай сирот"(See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/31/09.md b/pro/31/09.md
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+++ b/pro/31/09.md
@@ -0,0 +1,3 @@
+# бедного и нищего
+
+Эти два слова имеют в основном одно и то же значение и используются вместе для акцента. Альтернативный перевод: «люди, которые бедны и не могут получить то, что им нужно» (See: [[rc://*/ta/man/translate/figs-doublet]])
diff --git a/pro/31/10.md b/pro/31/10.md
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+++ b/pro/31/10.md
@@ -0,0 +1,7 @@
+# Кто найдёт достойную жену?
+
+Автор задает вопрос, чтобы показать, что он начинает новый раздел. Альтернативный перевод: «Не многие мужчины могут найти способную жену». или «Не многие мужчины могут найти жену, которая может делать много вещей хорошо». (See: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Её цена выше драгоценных камней
+
+«Она дороже драгоценных камней»
diff --git a/pro/31/11.md b/pro/31/11.md
new file mode 100644
index 00000000..2658c0e1
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+++ b/pro/31/11.md
@@ -0,0 +1,3 @@
+# он не останется без прибыли
+
+Это можно заявить в утвердительной форме. Альтернативный перевод: «у него всегда будет то, что ему нужно» (See: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/pro/31/12.md b/pro/31/12.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/31/12.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/31/13.md b/pro/31/13.md
new file mode 100644
index 00000000..8137849e
--- /dev/null
+++ b/pro/31/13.md
@@ -0,0 +1,11 @@
+# шерсть
+
+из которой делают ткань
+
+# лен
+
+растение, клетчатка которого используется для изготовления ткани
+
+# с желанием работает своими руками
+
+То, как она себя чувствует, когда работает, «с радостью своими руками»
diff --git a/pro/31/14.md b/pro/31/14.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/pro/31/14.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/pro/31/15.md b/pro/31/15.md
new file mode 100644
index 00000000..9d94c9f1
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+++ b/pro/31/15.md
@@ -0,0 +1,3 @@
+# даёт указания своим служанкам
+
+«говорит своим служанкам, какую работу каждый из них должен выполнять в этот день»
diff --git a/pro/31/16.md b/pro/31/16.md
new file mode 100644
index 00000000..c369cfbe
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+++ b/pro/31/16.md
@@ -0,0 +1,3 @@
+# от трудов своих рук
+
+Руки - это синекдоха для человека. Альтернативный перевод: «деньги, которые она заработала» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/pro/31/17.md b/pro/31/17.md
new file mode 100644
index 00000000..c33906fb
--- /dev/null
+++ b/pro/31/17.md
@@ -0,0 +1,3 @@
+# Её бёдра опоясаны силой и её руки сильны
+
+Обе фразы говорят об одно и показывают, что она сильна, чтобы совершать работу.
diff --git a/pro/31/18.md b/pro/31/18.md
new file mode 100644
index 00000000..9df6a841
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+++ b/pro/31/18.md
@@ -0,0 +1,7 @@
+# понимает
+
+видит, внимательно глядя
+
+# её светильник не гаснет и ночью
+
+Это, вероятно, преувеличение: она работает до поздней ночи. Альтернативный перевод: «Лампа горит всю ночь, пока работает» (See: [[rc://*/ta/man/translate/figs-hyperbole]] and [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/pro/31/19.md b/pro/31/19.md
new file mode 100644
index 00000000..48101175
--- /dev/null
+++ b/pro/31/19.md
@@ -0,0 +1,3 @@
+# веретено
+
+тонкий стержень или палочка с заостренными концами, используемая при изготовлении нити
diff --git a/pro/31/20.md b/pro/31/20.md
new file mode 100644
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+++ b/pro/31/20.md
@@ -0,0 +1,7 @@
+# Свою ладонь она открывает бедному
+
+Ладонь - это метоним помощи, которую женщина использует для оказания бедному. Альтернативный перевод: «помогает бедным» (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# свою руку подаёт
+
+Подает руку - это метоним помощи, которую женщина использует для оказания нуждающемуся. Альтернативный перевод: «помогает нищим»
diff --git a/pro/31/21.md b/pro/31/21.md
new file mode 100644
index 00000000..d40d73ea
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+++ b/pro/31/21.md
@@ -0,0 +1,3 @@
+# двойные одежды
+
+Альтернативный перевод: «это дорогая и теплая одежда» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/31/22.md b/pro/31/22.md
new file mode 100644
index 00000000..06352e9c
--- /dev/null
+++ b/pro/31/22.md
@@ -0,0 +1,3 @@
+# виссон
+
+ткань из льняной пряжи
diff --git a/pro/31/23.md b/pro/31/23.md
new file mode 100644
index 00000000..a3141559
--- /dev/null
+++ b/pro/31/23.md
@@ -0,0 +1,7 @@
+# Её муж известен
+
+Это можно перевести в активную форму. Слово "известен" является метонимом уважения. Альтернативный перевод: «Люди уважают ее мужа» (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-metonymy]])
+
+# когда он сидит со старейшинами земли
+
+составляют законы и рассматривают споры
diff --git a/pro/31/24.md b/pro/31/24.md
new file mode 100644
index 00000000..284ee52b
--- /dev/null
+++ b/pro/31/24.md
@@ -0,0 +1,7 @@
+# покрывала
+
+ткань из льна
+
+# пояса
+
+полосы ткани, надеваемые на талию или на одно плечо
diff --git a/pro/31/25.md b/pro/31/25.md
new file mode 100644
index 00000000..3027fc68
--- /dev/null
+++ b/pro/31/25.md
@@ -0,0 +1,7 @@
+# Сила и красота — её одежда
+
+О силе и красоте говорят как о женщине, которая их носит. Это можно перевести в активную форму. Абстрактные существительные «сила» и «красота» могут быть переведены прилагательным и глаголом, соответственно. Альтернативный перевод: «Все видят, что она сильная, и поэтому они ее чествуют» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# она весело смотрит в будущее
+
+Это, наверное, преувеличение, чтобы показать, что она не боится. Альтернативный перевод: «не боится того, что случится в будущем» (See: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/pro/31/26.md b/pro/31/26.md
new file mode 100644
index 00000000..7d6e1311
--- /dev/null
+++ b/pro/31/26.md
@@ -0,0 +1,7 @@
+# открывает свои уста с мудростью
+
+Открытие ее уст является метонимом разговора. Абстрактное существительное «мудрость» можно перевести как наречие или прилагательное. Альтернативный перевод: «она говорит мудро» или «она говорит мудрые слова» (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# доброе наставление на её языке
+
+Фраза «на ее языке» относится к ее говорению. Фраза «доброе наставление» относится к тому, что ее советы мудры и полезны. Альтернативный перевод: «ее слова содержат мудрость» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/31/27.md b/pro/31/27.md
new file mode 100644
index 00000000..0b1ac83b
--- /dev/null
+++ b/pro/31/27.md
@@ -0,0 +1,11 @@
+# следит за хозяйством в своём доме
+
+Альтернативный перевод: «наблюдает за всем в своей семье и хозяйстве» (See: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не ест хлеб безделья
+
+«Кушать хлеб» чего-то значит делать что-то. Альтернативный перевод: «она не бездельничает» (See: [[rc://*/ta/man/translate/figs-idiom]])
+
+# безделья
+
+ничего не делать и быть ленивым
diff --git a/pro/31/28.md b/pro/31/28.md
new file mode 100644
index 00000000..ab272779
--- /dev/null
+++ b/pro/31/28.md
@@ -0,0 +1,7 @@
+# Встают дети и
+
+Возможные значения: 1) буквально «встать и» или 2) как метоним «активно». (See: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# благословляют её
+
+говорят о ней хорошее. (See: [[rc://*/ta/man/translate/figs-quotations]])
diff --git a/pro/31/29.md b/pro/31/29.md
new file mode 100644
index 00000000..7b542c4a
--- /dev/null
+++ b/pro/31/29.md
@@ -0,0 +1,3 @@
+# ты превзошла
+
+«Ты лучше, чем»
diff --git a/pro/31/30.md b/pro/31/30.md
new file mode 100644
index 00000000..a78275d1
--- /dev/null
+++ b/pro/31/30.md
@@ -0,0 +1,11 @@
+# Миловидность обманчива
+
+Абстрактное существительное «миловидность» можно перевести как прилагательное. Альтернативный перевод: «Изящность женщины может быть обманчива для людей» или «Женщина с хорошими манерами в действительности может быть злой». Посмотрите, как вы это перевели в [Притчах 11:16](../11/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# красота тщетна
+
+Абстрактное существительное «красота» можно перевести как прилагательное. Альтернативный перевод: «женщина, которая красива сейчас, не всегда будет красивой» (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# достойна хвалы
+
+Это можно перевести в активную форму. Альтернативный перевод: «люди будут хвалить ее» (See: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/pro/31/31.md b/pro/31/31.md
new file mode 100644
index 00000000..1d6f912c
--- /dev/null
+++ b/pro/31/31.md
@@ -0,0 +1,9 @@
+# по делам её рук
+
+Альтернативный перевод: "Дайте ей награду, которую она заслужила
+
+» (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# пусть её дела прославят её у городских ворот
+
+Ее будут хвалить за ее дела. "У городских ворот" - важные люди города, которые ведут деловые и юридические вопросы у городских ворот. Альтернативный перевод: «Пусть важные люди города хвалят ее за проделанную ею работу» (See: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/pro/31/intro.md b/pro/31/intro.md
new file mode 100644
index 00000000..6d7ce92b
--- /dev/null
+++ b/pro/31/intro.md
@@ -0,0 +1,23 @@
+# Притчи 31 Основные примечания
+
+## Структура и формат
+
+Глава 31 начинается с 9 стихов от царя Лемуила. Последняя часть этой главы - поэма о благочестивой жене. (See: [[rc://*/tw/dict/bible/kt/godly]])
+
+### Царь Лемуил
+
+Этот человек неизвестен в Писании, и упоминается только в этой главе. Важно признать, что слова в этой главе - это слова его матери, адресованные ему. Они сформированы как совет матери ее сыну.
+
+## Специальные понятия в этой главе
+
+### Акростическая поэма
+
+Стихи с 10 по 31 сформированы как стихотворение на языке оригинала. На иврите есть 22 строки, каждая из которых начинается с последовательной буквы алфавита. Однако у каждого языка будет свой набор букв. Поэтому важно понимать, что это была единственная композиция с единственной темой о благородной или благочестивой жене.
+
+### Темы
+
+Есть отдельные притчи, которые часто используют контрастные элементы: мудрый / глупый, богатство / бедность, ленивый / усердный, говорящий правду / лжец и беззаконник / праведный. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]])
+
+## Links:
+
+  * **[Proverbs 31:01 Notes](./01.md)**
diff --git a/pro/front/intro.md b/pro/front/intro.md
new file mode 100644
index 00000000..9a57ab59
--- /dev/null
+++ b/pro/front/intro.md
@@ -0,0 +1,45 @@
+# Введение к книге Притчи Соломона
+
+## Часть 1: Общее введение
+
+### План книги Притчи Соломона
+
+  1. Соломон знакомит со своими притчами (1:1–7)
+  2. Сборник учений (1:8–9:18)
+  3. Притчи Соломона (10:1–22:16)
+  4. Слова мудрецов (22:17–24:22)
+  5. Дополнительные слова мудрецов (24:23–34)
+  6. Притчи Соломона (25:1–29:27)
+  7. Слова Агура (30:1–33)
+  8. Слова Лемуила (31:1–9)
+  9. Похвала о мудрой жене (31:10–31)
+
+### О чём книга Притчей Соломона?
+
+Притча - это короткое утверждение, которое содержит в себе мудрость или истину. Большинство народностей имеют свои притчи. И люди, которые говорят на том языке, легко могут понять значение этих притч.
+
+Книга Притчей Соломона является собранием притч. Также эта книга включает в себя учения о том, о мудрости в жизни. Учённые относятся к книге Притчей Соломона, к Псалмам, к книге Иоава, Екклесиаста и Песни Песней Соломона как к литературе о мудрости. (См.: [[rc://*/ta/man/translate/writing-proverbs]])
+
+### Как следует переводить название этой книги?
+
+Название этой книги часто переводят как "Притчи Соломона". Более общими названиями этой книги могут быть "Слова мудрых людей", "Слова, которые дают мудрость" или что-то похожее.
+
+### Кто написал книгу Притчей Соломона?
+
+Книга Притчей Соломона начинается так: "Притчи Соломона, сына Давида, царя Израиля". Но не все притчи написал Соломон. Вполне возможно, что некоторые притчи были написаны неизвестными мудрецами. А также Агур, сын Иакеева, (30:1) и царь Лемуил (31:1) говорят о себе, как об авторах некоторых из притч.
+
+## Часть 2: Важные религиозные и культурные аспекты
+
+### Что подразумевается под "мудростью" и "глупостью" в книге Притч Соломона?
+
+"Мудрость" означает понимание и исполнение того, что является истинным и морально правильным. Мудрый человек понимает и исполняет то, что Бог посчитает истинным. Любой человек, живущий согласно этому, также может научится правильно жить с другими людьми и принимать верные практические решения в жизни. В книге Притч Соломона также признаётся, что очень важно хранить свою честь и репутацию в глазах других людей. А тех людей, которые не живут таким образом, называют "глупцами". Поэтому, вполне вероятно, что человек может быть очень умным, но оставаться глупцом. (См.: [[rc://*/tw/dict/bible/kt/wise]] и [[rc://*/tw/dict/bible/kt/foolish]])
+
+Часть 3: Важные трудности при переводе
+
+### Какую форму имеют притчи?
+
+Большинство притч имеют две части или две строки, которые "параллельны" друг другу. Вторая часть притчи либо усиливает значение первой части, либо более детальнее описывает её, или наоборот может содержать противоположное значение относительно первой части. Также переводчик должен принять во внимание, что каждая притча является частью большой группы притч. (См.: [[rc://*/ta/man/translate/figs-parallelism]])
+
+### Как следует представить персонификацию в переводе?
+
+В Притчах Соломона определённые качества, такие как мудрость и понимание, часто представлены в виде мудрых женщин, как например в [Притчи 3:15-18](../03/15.md), [Притчи 4:6-9](../04/06.md), и в других стихах. В тех языках и народах, где в лице женщины позволительно представлять эти качества, переводчик должен переводить так, как есть в тексте. Однако во многих языках такой прямой перевод не позволителен. В таком случае переводчик может перевести эти персонификации как сравнения. Это значит, что переводчики могут представить мудрость или понимание в качестве мудрой женщины, которую должны слушаться. (См.: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/projects.yaml b/projects.yaml
new file mode 100644
index 00000000..70aca2d7
--- /dev/null
+++ b/projects.yaml
@@ -0,0 +1,910 @@
+  -
+    title: 'Genesis translationNotes'
+    versification: ''
+    identifier: 'gen'
+    sort: 1
+    path: './gen'
+    categories: []
+  -
+    title: 'Exodus translationNotes'
+    versification: ''
+    identifier: 'exo'
+    sort: 2
+    path: './exo'
+    categories: []
+  -
+    title: 'Leviticus translationNotes'
+    versification: ''
+    identifier: 'lev'
+    sort: 3
+    path: './lev'
+    categories: []
+  -
+    title: 'Numbers translationNotes'
+    versification: ''
+    identifier: 'num'
+    sort: 4
+    path: './num'
+    categories: []
+  -
+    title: 'Deuteronomy translationNotes'
+    versification: ''
+    identifier: 'deu'
+    sort: 5
+    path: './deu'
+    categories: []
+  -
+    title: 'Joshua translationNotes'
+    versification: ''
+    identifier: 'jos'
+    sort: 6
+    path: './jos'
+    categories: []
+  -
+    title: 'Judges translationNotes'
+    versification: ''
+    identifier: 'jdg'
+    sort: 7
+    path: './jdg'
+    categories: []
+  -
+    title: 'Ruth translationNotes'
+    versification: ''
+    identifier: 'rut'
+    sort: 8
+    path: './rut'
+    categories: []
+  -
+    title: '1 Samuel translationNotes'
+    versification: ''
+    identifier: '1sa'
+    sort: 9
+    path: './1sa'
+    categories: []
+  -
+    title: '2 Samuel translationNotes'
+    versification: ''
+    identifier: '2sa'
+    sort: 10
+    path: './2sa'
+    categories: []
+  -
+    title: '1 Kings translationNotes'
+    versification: ''
+    identifier: '1ki'
+    sort: 11
+    path: './1ki'
+    categories: []
+  -
+    title: '2 Kings translationNotes'
+    versification: ''
+    identifier: '2ki'
+    sort: 12
+    path: './2ki'
+    categories: []
+  -
+    title: '1 Chronicles translationNotes'
+    versification: ''
+    identifier: '1ch'
+    sort: 13
+    path: './1ch'
+    categories: []
+  -
+    title: '2 Chronicles translationNotes'
+    versification: ''
+    identifier: '2ch'
+    sort: 14
+    path: './2ch'
+    categories: []
+  -
+    title: 'Ezra translationNotes'
+    versification: ''
+    identifier: 'ezr'
+    sort: 15
+    path: './ezr'
+    categories: []
+  -
+    title: 'Nehemiah translationNotes'
+    versification: ''
+    identifier: 'neh'
+    sort: 16
+    path: './neh'
+    categories: []
+  -
+    title: 'Esther translationNotes'
+    versification: ''
+    identifier: 'est'
+    sort: 17
+    path: './est'
+    categories: []
+  -
+    title: 'Job translationNotes'
+    versification: ''
+    identifier: 'job'
+    sort: 18
+    path: './job'
+    categories: []
+  -
+    title: 'Proverbs translationNotes'
+    versification: ''
+    identifier: 'pro'
+    sort: 20
+    path: './pro'
+    categories: []
+  -
+    title: 'Ecclesiastes translationNotes'
+    versification: ''
+    identifier: 'ecc'
+    sort: 21
+    path: './ecc'
+    categories: []
+  -
+    title: 'Song of Songs translationNotes'
+    versification: ''
+    identifier: 'sng'
+    sort: 22
+    path: './sng'
+    categories: []
+  -
+    title: 'Isaiah translationNotes'
+    versification: ''
+    identifier: 'isa'
+    sort: 23
+    path: './isa'
+    categories: []
+  -
+    title: 'Jeremiah translationNotes'
+    versification: ''
+    identifier: 'jer'
+    sort: 24
+    path: './jer'
+    categories: []
+  -
+    title: 'Lamentations translationNotes'
+    versification: ''
+    identifier: 'lam'
+    sort: 25
+    path: './lam'
+    categories: []
+  -
+    title: 'Ezekiel translationNotes'
+    versification: ''
+    identifier: 'ezk'
+    sort: 26
+    path: './ezk'
+    categories: []
+  -
+    title: 'Daniel translationNotes'
+    versification: ''
+    identifier: 'dan'
+    sort: 27
+    path: './dan'
+    categories: []
+  -
+    title: 'Hosea translationNotes'
+    versification: ''
+    identifier: 'hos'
+    sort: 28
+    path: './hos'
+    categories: []
+  -
+    title: 'Joel translationNotes'
+    versification: ''
+    identifier: 'jol'
+    sort: 29
+    path: './jol'
+    categories: []
+  -
+    title: 'Amos translationNotes'
+    versification: ''
+    identifier: 'amo'
+    sort: 30
+    path: './amo'
+    categories: []
+  -
+    title: 'Obadiah translationNotes'
+    versification: ''
+    identifier: 'oba'
+    sort: 31
+    path: './oba'
+    categories: []
+  -
+    title: 'Jonah translationNotes'
+    versification: ''
+    identifier: 'jon'
+    sort: 32
+    path: './jon'
+    categories: []
+  -
+    title: 'Micah translationNotes'
+    versification: ''
+    identifier: 'mic'
+    sort: 33
+    path: './mic'
+    categories: []
+  -
+    title: 'Nahum translationNotes'
+    versification: ''
+    identifier: 'nam'
+    sort: 34
+    path: './nam'
+    categories: []
+  -
+    title: 'Habakkuk translationNotes'
+    versification: ''
+    identifier: 'hab'
+    sort: 35
+    path: './hab'
+    categories: []
+  -
+    title: 'Zephaniah translationNotes'
+    versification: ''
+    identifier: 'zep'
+    sort: 36
+    path: './zep'
+    categories: []
+  -
+    title: 'Haggai translationNotes'
+    versification: ''
+    identifier: 'hag'
+    sort: 37
+    path: './hag'
+    categories: []
+  -
+    title: 'Zechariah translationNotes'
+    versification: ''
+    identifier: 'zec'
+    sort: 38
+    path: './zec'
+    categories: []
+  -
+    title: 'Malachi translationNotes'
+    versification: ''
+    identifier: 'mal'
+    sort: 39
+    path: './mal'
+    categories: []
+  -
+    title: 'Matthew translationNotes'
+    versification: ''
+    identifier: 'mat'
+    sort: 40
+    path: './mat'
+    categories: []
+  -
+    title: 'Mark translationNotes'
+    versification: ''
+    identifier: 'mrk'
+    sort: 41
+    path: './mrk'
+    categories: []
+  -
+    title: 'Luke translationNotes'
+    versification: ''
+    identifier: 'luk'
+    sort: 42
+    path: './luk'
+    categories: []
+  -
+    title: 'John translationNotes'
+    versification: ''
+    identifier: 'jhn'
+    sort: 43
+    path: './jhn'
+    categories: []
+  -
+    title: 'Acts translationNotes'
+    versification: ''
+    identifier: 'act'
+    sort: 44
+    path: './act'
+    categories: []
+  -
+    title: 'Romans translationNotes'
+    versification: ''
+    identifier: 'rom'
+    sort: 45
+    path: './rom'
+    categories: []
+  -
+    title: '1 Corinthians translationNotes'
+    versification: ''
+    identifier: '1co'
+    sort: 46
+    path: './1co'
+    categories: []
+  -
+    title: '2 Corinthians translationNotes'
+    versification: ''
+    identifier: '2co'
+    sort: 47
+    path: './2co'
+    categories: []
+  -
+    title: 'Galatians translationNotes'
+    versification: ''
+    identifier: 'gal'
+    sort: 48
+    path: './gal'
+    categories: []
+  -
+    title: 'Ephesians translationNotes'
+    versification: ''
+    identifier: 'eph'
+    sort: 49
+    path: './eph'
+    categories: []
+  -
+    title: 'Philippians translationNotes'
+    versification: ''
+    identifier: 'php'
+    sort: 50
+    path: './php'
+    categories: []
+  -
+    title: 'Colossians translationNotes'
+    versification: ''
+    identifier: 'col'
+    sort: 51
+    path: './col'
+    categories: []
+  -
+    title: '1 Thessalonians translationNotes'
+    versification: ''
+    identifier: '1th'
+    sort: 52
+    path: './1th'
+    categories: []
+  -
+    title: '2 Thessalonians translationNotes'
+    versification: ''
+    identifier: '2th'
+    sort: 53
+    path: './2th'
+    categories: []
+  -
+    title: '1 Timothy translationNotes'
+    versification: ''
+    identifier: '1ti'
+    sort: 54
+    path: './1ti'
+    categories: []
+  -
+    title: '2 Timothy translationNotes'
+    versification: ''
+    identifier: '2ti'
+    sort: 55
+    path: './2ti'
+    categories: []
+  -
+    title: 'Titus translationNotes'
+    versification: ''
+    identifier: 'tit'
+    sort: 56
+    path: './tit'
+    categories: []
+  -
+    title: 'Philemon translationNotes'
+    versification: ''
+    identifier: 'phm'
+    sort: 57
+    path: './phm'
+    categories: []
+  -
+    title: 'Hebrews translationNotes'
+    versification: ''
+    identifier: 'heb'
+    sort: 58
+    path: './heb'
+    categories: []
+  -
+    title: 'James translationNotes'
+    versification: ''
+    identifier: 'jas'
+    sort: 59
+    path: './jas'
+    categories: []
+  -
+    title: '1 Peter translationNotes'
+    versification: ''
+    identifier: '1pe'
+    sort: 60
+    path: './1pe'
+    categories: []
+  -
+    title: '2 Peter translationNotes'
+    versification: ''
+    identifier: '2pe'
+    sort: 61
+    path: './2pe'
+    categories: []
+  -
+    title: '1 John translationNotes'
+    versification: ''
+    identifier: '1jn'
+    sort: 62
+    path: './1jn'
+    categories: []
+  -
+    title: '2 John translationNotes'
+    versification: ''
+    identifier: '2jn'
+    sort: 63
+    path: './2jn'
+    categories: []
+  -
+    title: '3 John translationNotes'
+    versification: ''
+    identifier: '3jn'
+    sort: 64
+    path: './3jn'
+    categories: []
+  -
+    title: 'Jude translationNotes'
+    versification: ''
+    identifier: 'jud'
+    sort: 65
+    path: './jud'
+    categories: []
+  -
+    title: 'Revelation translationNotes'
+    versification: ''
+    identifier: 'rev'
+    sort: 66
+    path: './rev'
+    categories: []
+  -
+    title: 'Genesis translationNotes'
+    versification: ''
+    identifier: 'gen'
+    sort: 1
+    path: './gen'
+    categories: []
+  -
+    title: 'Exodus translationNotes'
+    versification: ''
+    identifier: 'exo'
+    sort: 2
+    path: './exo'
+    categories: []
+  -
+    title: 'Leviticus translationNotes'
+    versification: ''
+    identifier: 'lev'
+    sort: 3
+    path: './lev'
+    categories: []
+  -
+    title: 'Numbers translationNotes'
+    versification: ''
+    identifier: 'num'
+    sort: 4
+    path: './num'
+    categories: []
+  -
+    title: 'Deuteronomy translationNotes'
+    versification: ''
+    identifier: 'deu'
+    sort: 5
+    path: './deu'
+    categories: []
+  -
+    title: 'Joshua translationNotes'
+    versification: ''
+    identifier: 'jos'
+    sort: 6
+    path: './jos'
+    categories: []
+  -
+    title: 'Judges translationNotes'
+    versification: ''
+    identifier: 'jdg'
+    sort: 7
+    path: './jdg'
+    categories: []
+  -
+    title: 'Ruth translationNotes'
+    versification: ''
+    identifier: 'rut'
+    sort: 8
+    path: './rut'
+    categories: []
+  -
+    title: '1 Samuel translationNotes'
+    versification: ''
+    identifier: '1sa'
+    sort: 9
+    path: './1sa'
+    categories: []
+  -
+    title: '2 Samuel translationNotes'
+    versification: ''
+    identifier: '2sa'
+    sort: 10
+    path: './2sa'
+    categories: []
+  -
+    title: '1 Kings translationNotes'
+    versification: ''
+    identifier: '1ki'
+    sort: 11
+    path: './1ki'
+    categories: []
+  -
+    title: '2 Kings translationNotes'
+    versification: ''
+    identifier: '2ki'
+    sort: 12
+    path: './2ki'
+    categories: []
+  -
+    title: '1 Chronicles translationNotes'
+    versification: ''
+    identifier: '1ch'
+    sort: 13
+    path: './1ch'
+    categories: []
+  -
+    title: '2 Chronicles translationNotes'
+    versification: ''
+    identifier: '2ch'
+    sort: 14
+    path: './2ch'
+    categories: []
+  -
+    title: 'Ezra translationNotes'
+    versification: ''
+    identifier: 'ezr'
+    sort: 15
+    path: './ezr'
+    categories: []
+  -
+    title: 'Nehemiah translationNotes'
+    versification: ''
+    identifier: 'neh'
+    sort: 16
+    path: './neh'
+    categories: []
+  -
+    title: 'Esther translationNotes'
+    versification: ''
+    identifier: 'est'
+    sort: 17
+    path: './est'
+    categories: []
+  -
+    title: 'Job translationNotes'
+    versification: ''
+    identifier: 'job'
+    sort: 18
+    path: './job'
+    categories: []
+  -
+    title: 'Proverbs translationNotes'
+    versification: ''
+    identifier: 'pro'
+    sort: 20
+    path: './pro'
+    categories: []
+  -
+    title: 'Ecclesiastes translationNotes'
+    versification: ''
+    identifier: 'ecc'
+    sort: 21
+    path: './ecc'
+    categories: []
+  -
+    title: 'Song of Songs translationNotes'
+    versification: ''
+    identifier: 'sng'
+    sort: 22
+    path: './sng'
+    categories: []
+  -
+    title: 'Isaiah translationNotes'
+    versification: ''
+    identifier: 'isa'
+    sort: 23
+    path: './isa'
+    categories: []
+  -
+    title: 'Jeremiah translationNotes'
+    versification: ''
+    identifier: 'jer'
+    sort: 24
+    path: './jer'
+    categories: []
+  -
+    title: 'Lamentations translationNotes'
+    versification: ''
+    identifier: 'lam'
+    sort: 25
+    path: './lam'
+    categories: []
+  -
+    title: 'Ezekiel translationNotes'
+    versification: ''
+    identifier: 'ezk'
+    sort: 26
+    path: './ezk'
+    categories: []
+  -
+    title: 'Daniel translationNotes'
+    versification: ''
+    identifier: 'dan'
+    sort: 27
+    path: './dan'
+    categories: []
+  -
+    title: 'Hosea translationNotes'
+    versification: ''
+    identifier: 'hos'
+    sort: 28
+    path: './hos'
+    categories: []
+  -
+    title: 'Joel translationNotes'
+    versification: ''
+    identifier: 'jol'
+    sort: 29
+    path: './jol'
+    categories: []
+  -
+    title: 'Amos translationNotes'
+    versification: ''
+    identifier: 'amo'
+    sort: 30
+    path: './amo'
+    categories: []
+  -
+    title: 'Obadiah translationNotes'
+    versification: ''
+    identifier: 'oba'
+    sort: 31
+    path: './oba'
+    categories: []
+  -
+    title: 'Jonah translationNotes'
+    versification: ''
+    identifier: 'jon'
+    sort: 32
+    path: './jon'
+    categories: []
+  -
+    title: 'Micah translationNotes'
+    versification: ''
+    identifier: 'mic'
+    sort: 33
+    path: './mic'
+    categories: []
+  -
+    title: 'Nahum translationNotes'
+    versification: ''
+    identifier: 'nam'
+    sort: 34
+    path: './nam'
+    categories: []
+  -
+    title: 'Habakkuk translationNotes'
+    versification: ''
+    identifier: 'hab'
+    sort: 35
+    path: './hab'
+    categories: []
+  -
+    title: 'Zephaniah translationNotes'
+    versification: ''
+    identifier: 'zep'
+    sort: 36
+    path: './zep'
+    categories: []
+  -
+    title: 'Haggai translationNotes'
+    versification: ''
+    identifier: 'hag'
+    sort: 37
+    path: './hag'
+    categories: []
+  -
+    title: 'Zechariah translationNotes'
+    versification: ''
+    identifier: 'zec'
+    sort: 38
+    path: './zec'
+    categories: []
+  -
+    title: 'Malachi translationNotes'
+    versification: ''
+    identifier: 'mal'
+    sort: 39
+    path: './mal'
+    categories: []
+  -
+    title: 'Matthew translationNotes'
+    versification: ''
+    identifier: 'mat'
+    sort: 40
+    path: './mat'
+    categories: []
+  -
+    title: 'Mark translationNotes'
+    versification: ''
+    identifier: 'mrk'
+    sort: 41
+    path: './mrk'
+    categories: []
+  -
+    title: 'Luke translationNotes'
+    versification: ''
+    identifier: 'luk'
+    sort: 42
+    path: './luk'
+    categories: []
+  -
+    title: 'John translationNotes'
+    versification: ''
+    identifier: 'jhn'
+    sort: 43
+    path: './jhn'
+    categories: []
+  -
+    title: 'Acts translationNotes'
+    versification: ''
+    identifier: 'act'
+    sort: 44
+    path: './act'
+    categories: []
+  -
+    title: 'Romans translationNotes'
+    versification: ''
+    identifier: 'rom'
+    sort: 45
+    path: './rom'
+    categories: []
+  -
+    title: '1 Corinthians translationNotes'
+    versification: ''
+    identifier: '1co'
+    sort: 46
+    path: './1co'
+    categories: []
+  -
+    title: '2 Corinthians translationNotes'
+    versification: ''
+    identifier: '2co'
+    sort: 47
+    path: './2co'
+    categories: []
+  -
+    title: 'Galatians translationNotes'
+    versification: ''
+    identifier: 'gal'
+    sort: 48
+    path: './gal'
+    categories: []
+  -
+    title: 'Ephesians translationNotes'
+    versification: ''
+    identifier: 'eph'
+    sort: 49
+    path: './eph'
+    categories: []
+  -
+    title: 'Philippians translationNotes'
+    versification: ''
+    identifier: 'php'
+    sort: 50
+    path: './php'
+    categories: []
+  -
+    title: 'Colossians translationNotes'
+    versification: ''
+    identifier: 'col'
+    sort: 51
+    path: './col'
+    categories: []
+  -
+    title: '1 Thessalonians translationNotes'
+    versification: ''
+    identifier: '1th'
+    sort: 52
+    path: './1th'
+    categories: []
+  -
+    title: '2 Thessalonians translationNotes'
+    versification: ''
+    identifier: '2th'
+    sort: 53
+    path: './2th'
+    categories: []
+  -
+    title: '1 Timothy translationNotes'
+    versification: ''
+    identifier: '1ti'
+    sort: 54
+    path: './1ti'
+    categories: []
+  -
+    title: '2 Timothy translationNotes'
+    versification: ''
+    identifier: '2ti'
+    sort: 55
+    path: './2ti'
+    categories: []
+  -
+    title: 'Titus translationNotes'
+    versification: ''
+    identifier: 'tit'
+    sort: 56
+    path: './tit'
+    categories: []
+  -
+    title: 'Philemon translationNotes'
+    versification: ''
+    identifier: 'phm'
+    sort: 57
+    path: './phm'
+    categories: []
+  -
+    title: 'Hebrews translationNotes'
+    versification: ''
+    identifier: 'heb'
+    sort: 58
+    path: './heb'
+    categories: []
+  -
+    title: 'James translationNotes'
+    versification: ''
+    identifier: 'jas'
+    sort: 59
+    path: './jas'
+    categories: []
+  -
+    title: '1 Peter translationNotes'
+    versification: ''
+    identifier: '1pe'
+    sort: 60
+    path: './1pe'
+    categories: []
+  -
+    title: '2 Peter translationNotes'
+    versification: ''
+    identifier: '2pe'
+    sort: 61
+    path: './2pe'
+    categories: []
+  -
+    title: '1 John translationNotes'
+    versification: ''
+    identifier: '1jn'
+    sort: 62
+    path: './1jn'
+    categories: []
+  -
+    title: '2 John translationNotes'
+    versification: ''
+    identifier: '2jn'
+    sort: 63
+    path: './2jn'
+    categories: []
+  -
+    title: '3 John translationNotes'
+    versification: ''
+    identifier: '3jn'
+    sort: 64
+    path: './3jn'
+    categories: []
+  -
+    title: 'Jude translationNotes'
+    versification: ''
+    identifier: 'jud'
+    sort: 65
+    path: './jud'
+    categories: []
+  -
+    title: 'Revelation translationNotes'
+    versification: ''
+    identifier: 'rev'
+    sort: 66
+    path: './rev'
+    categories: []
diff --git a/rev/01/01.md b/rev/01/01.md
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+# Общая информация:
+
+Первые слова: Откровение Иисуса Христа - определяют тему всей этой книги. Русское слово "откровение" соответствует греческому "апокалипсис" и означает "раскрытие тайны". Слова …чему надлежит быть вскоре показывают, что речь поведет не о прошедших событиях в их историческом обозрении, как в четырех Евангелиях, а о предвозвещении будущего для изменения настоящего. Слово "вскоре" (ср. Откр. 2:16; 22:7,12,20), имеет оттенок внезапности действия и не предполагает, что оно обязательно произойдет вот-вот. Однажды начавшись, события конца времен будут следовать друг за другом "внезапно", и в этом смысле - скоро или "вскоре".
+
+# Откровение Иисуса Христа
+
+ἀποκάλυψις: открытие, обнажение, раскрытие, снятие покрывала; перен.откровение, явление, просвещение. Это другими словами не откровение самого Иоанна, но то, что было ему открыто Иисусом Христом.
+
+# Своим рабам
+
+Речь идёт о людях, которые верят в Христа. Раб в данном случае ( δοῦλος раб, слуга, невольник) не унизительное, а напротив, почетное звание.
+
+# Что скоро должно произойти
+
+То есть, «события, которые должны скоро произойти»
+
+# Через Своего ангела
+
+Ангел, принесший откровение, не назван по имени, но многие полагают, что это был архангел Гавриил, который приносил Божественные вести Даниилу, Марии и Захарии (Дан. 8:16; 9:21-22; Лук. 1:26-31). Апостол Иоанн (так же, как Павел, Иаков, Петр и Иуда) называет себя рабом Иисуса Христа (сравните Рим. 1:1; Фил. 1:1; Тит. 1:1; Иак. 1:1; 2-Пет. 1:1; Иуд. 1:1).
diff --git a/rev/01/02.md b/rev/01/02.md
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+# Который
+
+Речь идет об Иоанне.
+
+# Засвидетельствовал Слово Божие
+
+μαρτυρέω: свидетельствовать, удостоверять, подтверждать.
+
+Этот стих надо понимать в том смысле, что Иоанн правдиво пересказал все виденное им - как слово Божье в свидетельство Иисуса Христа. Так то, что он видел, было вестью от Иисуса Христа и о Нем Самом.
+
+# И свидетельство Иисуса Христа
+
+Возможные значения: Свидетельство Иисуса Христа о Самом Себе. И то, что он видел К свидетельству Самого Христа, Иоанн прозванный Богослов, добавляет и своё личное свидетельство, то есть, то, что он лично видел. ὅσα εἶδεν - "Которое / что видел". Можно истолковать и то, что ангел видел, но это менее вписывается в суть введения.
diff --git a/rev/01/03.md b/rev/01/03.md
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+++ b/rev/01/03.md
@@ -0,0 +1,17 @@
+# Счастливый (Блажен) кто читает
+
+Счастливый тот, кто... Μακάριος - счастливый, блаженный - означает человека, который счастлив не земным счастьем, а присутствием Бога (ср. Пс. 1:1, 31:2 и др., а так же Мф. 5:3-11)
+
+Μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας - "Блажен читающий и слушающий слово пророчества".
+
+αναγινώσκων (причастие) от ἀναγινώσκω: читать. С причастием: читающий. То есть и тот, кто читает вслух и тот, кто слушает читающего, оба блаженны одинаково.
+
+# И исполняет написанное в нём
+
+τηροũντες (причастие) от τηρέω: соблюдать, хранить, исполнять.
+
+Краткий пролог заканчивается обещанием блаженства тем, кто читают или слушают слова пророчества сего, при условии, что онн и исполняют написанное в нем. В стихе содержится намек на то, что читающему следует читать эту книгу вслух с тем, чтобы и другие люди могли услышать ее и покориться тому, что в ней написано (γεγραμμένα (пассив, причастие) от γράφω писать, записывать, написать, сочинять, предписать).
+
+# Время близко
+
+ὁ γὰρ καιρὸς ἐγγύς - "Потому что время близко". Парафраз: «Потому что то, что должно произойти, скоро произойдёт». Под каирос ("время") подразумевается период последнего времени (Дан. 8:17; 11:35,40; 12:4,9). В этом же значении понимается "время" в Откр. 11:18 и 12:12.
diff --git a/rev/01/04.md b/rev/01/04.md
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+++ b/rev/01/04.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+Это начало письма Иоанна. Иоанн здесь представляется и приветствует людям, которым пишет. Это стандартное начало античного письма: сначала имя автора в именительном падеже (Иоанн), затем адресат в дательном падеже (семи церквям, находящимся в Асии), приветствие (благодать вам и мир).
+
+Иоанн - семи церквям
+
+Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ - "Иоанн - семи церквям, (которые находятся) в Асии".
+
+ἐκκλησία: собрание, церковь, сборище.
+
+Ἀσία: Асия (римская провинция в западной части Малой Асии, современная Турция).
+
+# Благодать и мир вам от Того, Кто... и от семи духов
+
+Это приветствие. В приветствии - как и в приветствиях, которыми начинаются послания апостола Павла, да и самого Иоанна в 2-Иоан., апостол называет тех, к кому обращается. Адресатами его были семь церквей в римской провинции Асии. Словами благодать вам и мир выражаются положение христианина перед Богом и его внутреннее состояние. "Благодатью" определяется отношение Бога к верующим; "мир" говорит как о характере взаимоотношений верующих с Богом, так и о наслаждении их Божественным миром (Фил. 4:7), исполняющим их сердца.
+
+# Семи духов
+
+Под семью духами, некоторые видят Духа Святого (сравните Ис. 11:2-3; Откр. 4:5; 5:6). Заметим, что число семь - особенное число в Священном Писании, так как им выражается Божественная полнота.
+
+Некоторые комментаторы считают, что под семью духами могут иметься в виду семь ангелов, которые отвечали каждый за свою из семи церквей Асии (см. конец главы, ст. 20).
diff --git a/rev/01/05.md b/rev/01/05.md
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+# И от Иисуса Христа
+
+Христос упомянут тут последним, возможно, потому, что в этой книге Он занимает центральное положение.
+
+# Верный свидетель
+
+О Христе говорится как о Свидетеле верном, т. е. как об источнике предлагаемого откровения; как о Первенце из мертвых (подразумевается Его воскресение; сравните Кол. 1:18) и как о владыке царей земных (имеется в виду Его власть над землей после установления Тысячелетнего царства).
+
+"Верный свидетель", то есть истинно и не искажая свидетельствует о Боге (говорит и показывает, кто есть Бог и какой Он).
+
+Первенцем из мёртвых
+
+Слова "первенец из мертвых", употребленные Иоанном в приветствии, означают, что Христос был первым, Кто воскрес в новом вечном теле, положив "начало" будущим аналогичным "воскресениям" как добрых (Фил. 3:11; Откр. 20:5-6), так и злых (Откр. 20:12-13). Возлюбившему нас Христос так возлюбил нас, что отдал за нас на кресте Свою жизнь, омыв нас от грехов наших Кровью Своею.
diff --git a/rev/01/06.md b/rev/01/06.md
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+# И сделал нас царями и священниками Богу и Отцу Его (Своему)
+
+καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ - "И сделал нас царством, священниками Богу и Отцу Его".
+
+βασιλεία: царство, царствование, царская власть или владение.
+
+Христос сделал нас частью Царства Небесного.
+
+# Ему слава и власть
+
+Это пожелание и  молитва. Возможные значения: «Пусть Ему будет вся слава и является Его власть». Иоанн молится, чтобы Иисус Христос прославлялся и мог царствовать над всем и всеми.
diff --git a/rev/01/07.md b/rev/01/07.md
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+++ b/rev/01/07.md
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+# Общая информация:
+
+Общая информация: В 7-м стихе Иоанн приводит цитату из книг Даниила 7:13 и Захарии 12:10.
+
+# Возвращается с облаками
+
+То есть возвращается с небес (куда он был вознесен после воскресения) на землю (чтобы судить грешников). см. Общие замечания к главе 1.
+
+# Да, аминь.
+
+Литургическое заключение - подтверждение истинности слов, согласие с тем, что было сказано. Альтернативный перевод: "да, истинно так".
diff --git a/rev/01/08.md b/rev/01/08.md
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+++ b/rev/01/08.md
@@ -0,0 +1,17 @@
+# Альфа и Омега
+
+τὸ ἄλφα καὶ τὸ ὦ - Это первая и последняя буквы греческого алфавита. Возможные значения: 1) «Тот, с Кого всё началось и Кем всё закончится»; или 2) «Тот, Кто жил всегда и будет жить всегда». Если это выражение непонятно читателям, то вы можете использовать первую и последнюю буквы вашего алфавита.
+
+Альтернативный перевод: «А и Я» или «Первый и Последний».
+
+Смысл этих слов в том, что Бог есть первопричина, а, значит, начало всего сущего, и вместе с тем - конец, конечная цель бытия ("альфа" - есть первая буква, а "омега" - последняя в греческом алфавите).
+
+Все сотворенное Им должно стремиться к Нему и с Его помощью - к совершенству.
+
+# Который... придёт
+
+ερχόμενος (причастие) от ἔρχομαι приходить, идти. С причастием: приходящий. О Том, Кто всегда был говорится как о Том, Кто придёт.
+
+# Всемогущий
+
+παντοκράτωρ: Вседержитель, Всевластный, Всемогущий.
diff --git a/rev/01/09.md b/rev/01/09.md
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+++ b/rev/01/09.md
@@ -0,0 +1,9 @@
+# Я, Иоанн, ваш брат и соучастник в страданиях, в царстве и в терпении в Иисусе Христе, находился
+
+Эта часть начинается словами: Я, Иоанн. И это - третья в первой главе ссылка на Иоанна как на человека, чьей рукой писалось Откровение, и первое место из трех (Откр. 21:2; 22:18), где он говорит о себе "Я". Напомним, что во 2Иоан. 1:1 и в 3Иоан. 1:1 апостол пишет о себе в третьем лице как о "старце", а в Иоан. 21:24 - как об "ученике" (тоже в третьем лице).
+
+# За Божье слово
+
+«За то, что я рассказывал людям Божье слово». Апостол Иоанн получил это потрясающее откровение на острове Патмос, небольшом островке в Эгейском море, расположенном между Малой Азией и Грецией, на юго-запад от Ефеса. Согласно утверждениям Иринея, Климента Александрийского и Евсевия, Иоанна сослали на этот остров за его активную пастырскую деятельность в Ефесе.
+
+Викторий, первый комментатор книги Откровения, писал, что Иоанн, будучи узником на Патмосе, работал там в рудниках. После смерти Домициана в 96 году новый император Нерва позволил апостолу возвратиться в Ефес. Итак, в мрачные дни, проведенные Иоанном на о. Патмос, Бог дал ему то поразительное откровение, которое и запечатлено в этой последней книге Библии.
diff --git a/rev/01/10.md b/rev/01/10.md
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+++ b/rev/01/10.md
@@ -0,0 +1,15 @@
+# Я был в духе в день Господа
+
+ἐγενόμην ἐν πνεύματι - "Я находился в духе (Духе)". Фразу "Я был в духе" (возможно в состоянии экзальтации / экстаза; сравните Откр. 4:2; 17:3)
+
+# "В день Господень"
+
+Это возможно стоит понимать в том смысле, что своим внутренним "Я" (а не телесно), в видении, апостол был перенесен в будущий день Господень, когда Бог изольет Свои суды на землю. Потому что потрясающие душу события, повествование о которых начинается в 4 главе Откровения, "проистекут" именно от судов Божиих, которые состоятся в день Господень.
+
+# Громкий голос, похожий на звук трубы
+
+Голос был таким громким, что звучал как труба.
+
+# Труба
+
+Трубой называется инструмент, служащий для музыкального исполнения, уведомления людей или созыва их на собрание.
diff --git a/rev/01/11.md b/rev/01/11.md
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+++ b/rev/01/11.md
@@ -0,0 +1,5 @@
+# Смирну... Пергам... Фиатиру... Сардис... Филадельфию... Лаодикию
+
+Это названия городов в области западной Азии, сегодня на территории Турции.
+
+Каждая из семи церквей, о которых говорится в Откровении, была независимой поместной церковью; и упоминаются они в "географическом" порядке (как были они расположены в виде полумесяца), начиная от Ефеса на побережье и далее на север - Смирна и Пергам, а затем на восток и на юг - Фиатира, Сардис, Филадельфия и Лаодикия.
diff --git a/rev/01/12.md b/rev/01/12.md
new file mode 100644
index 00000000..cc964421
--- /dev/null
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+# Связующее утверждение:
+
+Иоанн начинает рассказывать, что он видел в своём видении.
+
+# Чей голос
+
+Речь идёт о говорящем. Иоанн хотел понять, кто это был.
+
+# И повернувшись я увидел семь золотых светильников
+
+καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς - λυχνία: подсвечник, светильник. χρύσεος, χρυσοῦς: золотой. Иоанн стоял спиной к говорившему и, услышав голос, обратился (т. е. обернулся), чтобы увидеть Того, Кто говорил к нему, он увидел семь золотых светильников. Наверное это не был обычный еврейский семисвечник, но - отдельные светильники. Они символически отражали Божественную природу ("Бог есть свет" - 1Иоан. 1:5).
diff --git a/rev/01/13.md b/rev/01/13.md
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+# Общие замечания:
+
+В стихах 13-15 дается описание того, кто говорил с Иоанном. Здесь (как и во всей книге Откровения) используется очень яркий и образный язык. Не пытайтесь сделать его более понятным и простым.
+
+И, между семью светильниками, похожего на Сына человеческого
+
+Далее среди них апостол увидел подобного Сыну Человеческому. Это говорит о том, что это были не обычные светильники. Тоже выражение находим в Дан. 7:13, употребленное пророком по отношению к Иисусу Христу.
+
+# Одетого в подир и на груди Его золотой пояс
+
+ποδήρης: спускающийся до пят; как сущ. подир (одежда, спускающаяся до пят). Одеяние Стоявшего посреди светильников описывается как священническое и царское, с золотым поясом не по бедрам, а по груди, что придавало особое величие всей Его фигуре.
diff --git a/rev/01/14.md b/rev/01/14.md
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+# Его голова и волосы были белыми, как белая шерсть, как снег
+
+ἔριον: шерсть, волна.
+
+χιών: снег.
+
+Белизна Его волос соответствовала таковой у "Ветхого днями" в Дан. 7:9, где имеется в виду Бог Отец, (Эта белизна сравнивается с белизной шерсти и снега.) Она говорит о присущих как Отцу, так и Сыну чистоте и вечности.
+
+# Глаза как пылающий огонь
+
+καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς - "И глаза Его как пламя огня". Глаза Сына сверкали, как пламень огненный (сравните Откр. 2:18), выражая Его всепроникающую силу всемогущего и всеведущего Судии.
diff --git a/rev/01/15.md b/rev/01/15.md
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+# Его ноги, подобно бронзе
+
+Начищенная бронза сверкает и отражает свет. Альтернативный перевод: «Его ноги сверкали, как начищенная бронза».
+
+# Раскалённой в печи
+
+Бронзу сначала очищали, а потом начищали до блеска. Альтернативный перевод: «как бронза, которую очистили в раскалённой печи и начистили до блеска». Ноги Иисуса Христа были как бы из ливанской меди, точнее, какого-то сплава меди (халколиван), раскаленной в печи. Заметим в этой связи, что "медным" был и жертвенник (в Иерусалимском храме), образ которого был неотделим от представления о жертвоприношениях за грех и о Божием осуждении греха.
+
+# И голос Его как шум множества вод
+
+Очень громкий шум, как шум огромной быстрой реки, водопада или гигантских морских волн. Всеми этими образами вновь и вновь подчеркиваются величие и слава Христа.
diff --git a/rev/01/16.md b/rev/01/16.md
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+# Он держал в Своей правой руке семь звёзд
+
+Тайна семи звезд, которые он держал в правой руке Своей, раскрывается Иисусом Самим в 20 стихе: это - "Ангелы семи церквей". Тем, что Господь держал их в правой руке Своей, подчеркивается Его суверенная власть над ними.
+
+# И из Его рта выходил меч острый с обеих сторон
+
+καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη - "И из уст Его меч обоюдоострый (досл. двойной острый) выходил". Острый с обеих сторон меч (сравните 2:12,16; 6:8; 19:15; 21), который выходил… из уст Его, возможно, символизировал то самое откровение о беспощадном суде Божием, которое Христос намеревался сообщить Иоанну.
+
+# И Его лицо как солнце в зените
+
+καὶ ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ - И лицо Его как солнце сияет в силе его".
+
+φαίνω: светить, сиять.
diff --git a/rev/01/17.md b/rev/01/17.md
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+# Упал к Его ногам, словно мёртвый
+
+Иоанн пал лицом на землю. Он явно очень сильно испугался и оказывал Иисусу большое почтение. То же произошло и с Савлом, когда он увидел Христа в славе Его (Деян. 9:4). Когда-то юный Иоанн "припадал" головой к груди Иисуса (Иоан. 13:25), но теперь апостолу Иоанну наверное и мысль не пришла о прежней человеческой близости, связывавшей его с Тем, Кто явился ему в славе.
+
+# Он положил на меня Свою правую руку
+
+Христос, однако, ободрил престарелого апостола, положив на него правую руку Свою и сказав ему: "Не бойся".
+
+# Я – Первый и Последний
+
+Речь идёт о вечной природе Иисуса.Затем Он сказал Иоанну, что Он - вечен (Я есмь первый и последний; сравните Откр. 1:8; 2:8; 21:6; 22:13).
diff --git a/rev/01/18.md b/rev/01/18.md
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+# У Меня ключи от смерти и ада
+
+Ключи означают власть над чем-то. Имеется в виду, что Он может дать жизнь умершим. Альтернативный перевод: «У Меня есть власть над смертью и адом». Далее Христос подтвердил апостолу, что имеет ключи ада и смерти, т. е. власть над смертью и тем местом, где она царит (сравните Иоан. 5:21-26; 1-Кор. 15:54-57; Евр. 2:14; Откр. 20:12-14).
diff --git a/rev/01/19.md b/rev/01/19.md
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+# Связующее утверждение:
+
+Сын Человеческий продолжает Свою речь.
diff --git a/rev/01/20.md b/rev/01/20.md
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+# Тайна семи звёзд
+
+τὸ μυστήριον - тайна, секрет, таинство. Христос показывает, что тайна заключается в том, что эти звёзды символизируют семь ангелов семи церквей, а светильники символизируют сами эти семь церквей. См. Откр. 1:12.
+
+# Ангелы семи церквей
+
+Возможно о них идет речь в 1:4.
+
+Возможные значения этих «ангелов»: 1) это небесные ангелы, которые охраняют / присматривают за семью церквями; или 2) это пасторы этих семи церквей. Семь церквей Речь идёт о семи церквях, которые в то время действительно существовали в Малой Асии. См. Откр. 1:11.
diff --git a/rev/01/intro.md b/rev/01/intro.md
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+# Откровение
+
+# Глава 1
+
+# Общие замечания
+
+## Структура и формат
+
+Эта глава объясняет, как в Книге Откровения было записано видение, которое Иоанн получил на острове Патмос.
+
+В некоторых переводах цитаты из Ветхого Завета начинаются немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена цитата в 7-м стихе.
+
+## Особые понятия в этой главе
+
+### Семь церквей
+
+Иоанн написал эту книгу семи церквам, действительно существовавшим в то время в Малой Асии, на территории современной Турции.
+
+### Белый
+
+В Библии что-то принадлежащее человеку часто называется «белым» в переносном значении, как метафора и метонимия праведной и богоугодной жизни.
+
+«Того, Кто был, есть и придёт»
+
+Бог существует сейчас. Он существовал всегда. И Он будет существовать всегда. Возможно, в вашем языке это можно выразить иначе.
+
+## Важные фигуры речи в этой главе
+
+### Кровь
+
+Это метонимия, означающая смерть. Иисус «омыл от наших грехов Своей кровью». Иоанн подразумевает, что Иисус спас нас от наших грехов тем, что умер за нас.
+
+## Прочие возможные трудности перевода в этой главе
+
+### «Он идёт на облаках»
+
+После того как Бог воскресил Иисуса, Иисус вознёсся на небо в облаках. Когда Иисус вернётся на землю, Он опять будет «на облаках». Непонятно, будет ли Он сидеть на облаках, ехать на них верхом, или как-то иначе будет «на облаках». В вашем переводе это должно выражаться способом, естественным для вашего языка.
+
+### «похожего на Сына Человеческого»
+
+Речь идёт об Иисусе. Вам следует переводить выражение «Сын Человеческий» так же, как вы переводили его в Евангелиях, где Иисус называл Себя «Сыном Человеческим».
+
+### «ангелы семи церквей»
+
+Слово «ангелы» здесь может также означать «посланников». Оно может относиться либо к небесным существам, либо к посланникам или лидерам этих семи церквей. Иоанн употребляет то же самое слово «ангел» (в единственном числе) в 1-м стихе и во многих других местах этой книги. Вы должны использовать в своём переводе одно и то же слово.
+
+## Ссылки:
+
+  * **[Откр. 1:1 Примечания](./01.md)**
+  * **[Введение в Откровение](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/rev/02/01.md b/rev/02/01.md
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+# Общая информация:
+
+Здесь начинается послание Сына Человеческого к ангелу церкви в Ефесе.
+
+# Ангелу
+
+греч. слово ἄγγελος означает посланника, вестника (в том числе и посланника и/или вестника от Бога). Возможные значения «ангела» здесь: 1) один из небесных ангелов, охраняющих эту церковь; или 2) посланник (человек), который пошёл от Иоанна к этой церкви или к лидеру церквей. Смотрите, как вы перевели слово «ангел» в [Откр. 1:20](../01/20.md)
+
+# в Ефесе
+
+Ефес - крупный портовый город в Малой Азии; упоминается в Книге Деяний (Деян. 19:24,27-28,34-35).
+
+# Держащий... Ходящий
+
+эти причастия можно перевести глаголами с указательным местоимением: "Тот, кто держит... Тот, кто ходит". В обоих случаях имеется в виду Бог, но прямо не называется. В древности принято было не называть Бога прямо, выражая тем самым благоговение.
+
+# семь звёзд
+
+Возможно, звезды символизируют семь ангелов семи церквей. Смотрите, как вы перевели это слово в [Откр. 1:16](../01/16.md). (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# семи светильников
+
+Возможно, светильники (масляные лампы) символизируют семь церквей. Смотрите, как вы перевели это слово в [Откр. 1:12](../01/12.md). (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/02/02.md b/rev/02/02.md
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+# Знаю... твой труд, и твоё терпение
+
+«Труд» и «терпение» - это абстрактные имена существительные, которые можно перевести глаголами «трудиться» и «терпеть». ерпение ὑπομονή: терпение, выдержка, стойкость, постоянство, перенесение (трудностей), выносливость. Альтернативный перевод: «Знаю... что ты много трудишься и терпишь» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# не можешь терпеть развратных
+
+то есть не смиряешься с поведением тех, кто ведет себя развратно (то есть распущенно)
+
+# но не являются ими
+
+то есть но не являются апостолами.
+
+# ты обнаружил, что они лжецы
+
+«ты распознал этих людей, что они ложные апостолы»
diff --git a/rev/02/03.md b/rev/02/03.md
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index 00000000..d521baa2
--- /dev/null
+++ b/rev/02/03.md
@@ -0,0 +1,7 @@
+# для Моего имени
+
+Здесь использована метонимия. «Имя» означает личность Иисуса Христа. Альтернативный перевод: «ради Меня», «потому, что вы верите в Моё имя» или «потому, что вы верите в Меня» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# не ослаб
+
+То есть не устал, не захотел прекратить свой труд. Альтернативный перевод: «не изнемог», «не утомился» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/02/04.md b/rev/02/04.md
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index 00000000..a454e44c
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+++ b/rev/02/04.md
@@ -0,0 +1,7 @@
+# имею против тебя то, что
+
+"у Меня есть что-то против тебя", "у меня есть замечание к тебе"
+
+# ты оставил свою первую любовь
+
+Под «оставить любовь» здесь имеется в виду «перестать любить». "ты забыл свою первоначальную любовь"  Альтернативный перевод: «ты больше не любишь Меня так, как любил в начале» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/02/05.md b/rev/02/05.md
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index 00000000..a90f620f
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+++ b/rev/02/05.md
@@ -0,0 +1,19 @@
+# вспомни, откуда ты упал
+
+то есть с какой высоты ты пал. Под «упасть» подразумевается сильное, резкое изменение в худшую сторону.  Альтернативный перевод: «вспомни, как сильно ты изменился» или «как сильно ты любил Меня» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# покайся
+
+μετανοέω: передумывать, каяться, менять мнение, вразумляться, покаяться, раскаиваться.
+
+# делай свои прежние дела
+
+то есть поступай так, как ты поступал раньше; живи так, как ты жил раньше (до того, как ты "упал", то есть изменился).
+
+# А если не так
+
+«Если ты не покаешься»
+
+# сдвину твой светильник с места
+
+Речь идет об одном из светильников, упомянутых в Откр. 1:12 и 2:1.Светильники символизируют семь церквей. Смотрите, как вы перевели слово «светильник» в [Откр. 1:12](../01/12.md). (См.: [[rc://*/ta/man/translate/writing-symlanguage]]) "Сдвину твой светильник", очевидно, означает какую-то угрозу.
diff --git a/rev/02/06.md b/rev/02/06.md
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+++ b/rev/02/06.md
@@ -0,0 +1,3 @@
+# дела николаитов
+
+николаиты - последователи учения человека по имени Николай (См.: [[rc://*/ta/man/translate/translate-names]]). В чем именно заключалось это учение, точно неизвестно. Альтернативный перевод: "дела последователей Николая".
diff --git a/rev/02/07.md b/rev/02/07.md
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--- /dev/null
+++ b/rev/02/07.md
@@ -0,0 +1,19 @@
+# Тот, у кого есть уши, пусть услышит
+
+Иисус подчёркивает, что сказанные Им слова важны и для того, чтобы их понимать и исполнять, требуется усилие. Выражение «есть уши» - это метонимия, которая означает готовность понимать и исполнять. Альтернативный перевод: «Тот, кто готов слушать, пусть слушает» или «Тот, кто готов понимать, пусть понимает и исполняет» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Тот... пусть услышит
+
+Поскольку Иисус здесь обращается непосредственно к своим слушателям, вы можете переделать это высказывание в форму 2-го лица. Альтернативный перевод: «Если вы готовы слушать, слушайте» или «Если вы готовы понимать, то понимайте и исполняйте» (См.: [[rc://*/ta/man/translate/figs-123person]])
+
+# Побеждающему
+
+то есть тому, кто побеждает. Имеется в виду не какой-то конкретный человек (как, например, в 2:1 "держащий" и "ходящий"), а любой, кто побеждает (по-видимому, в борьбе с силами зла). Альтернативный перевод: «каждому, кто победит злое»  (См.: [[rc://*/ta/man/translate/figs-genericnoun]])
+
+# дам есть с дерева жизни
+
+"есть с дерева" означает "есть плоды дерева". "Дерево жизни" - дерево, плоды которого дают вечную жизнь. Это метафора, означающая "дарую бессмертие". Альтернативный перевод: "дам есть плоды дерева, дающего жизнь"
+
+# Божьего рая
+
+«Божьего сада». Это символ неба. Можно перевести как "дам есть плоды дерева жизни, которое растет в саду у Бога"
diff --git a/rev/02/08.md b/rev/02/08.md
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--- /dev/null
+++ b/rev/02/08.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Здесь начинается послание Сына Человеческого к ангелу церкви в Смирне.
+
+# ангелу
+
+Возможные значения «ангела»: 1) один из небесных ангелов, охраняющих эту церковь; или 2) посланник (человек), который пошёл от Иоанна к этой церкви или к лидеру церквей. Смотрите, как вы перевели слово «ангел» в [Откр. 1:20](../01/20.md)
+
+# Смирне
+
+Это названия города в области западной Азии, на территории современной Турции. Смотрите, как вы перевели это слово в [Откр. 1:11](../01/11.md). (См.: [[rc://*/ta/man/translate/translate-names]])
+
+# Первый и Последний, который был мертв, и теперь жив
+
+Речь идёт о вечной природе Иисуса. Смотрите, как вы перевели эти фразы в [Откр. 1:17](../01/17.md)-18. (См.: [[rc://*/ta/man/translate/figs-merism]])
diff --git a/rev/02/09.md b/rev/02/09.md
new file mode 100644
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+++ b/rev/02/09.md
@@ -0,0 +1,19 @@
+# Знаю твои... скорбь и нищету
+
+Θλῖψις: притеснение, гнет, скорбь, мучение, бедствие. πτωχεία: нищета. «Скорбь» и «нищету» можно перевести глаголами. Альтернативный перевод: «Знаю, о твоих страданиях и бедности» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# и нищету - хотя ты богат
+
+πλούσιος: богатый, обильный, изобилующий; как сущ. богач. Под "богатством" их Господь разумел их христианскую надежду и преданность Ему, как и ожидающую их награду, обещанную им Богом (Иак. 2:5). Здесь противопоставляется материальная бедность и духовное богатство. Церковь в Смирне была бедной в материальном смысле, но богатой духовно (видимо, духовными дарами, верой и проч.).
+
+# как тебя оскорбляют
+
+Дословно: «знаю клевету тех, которые...» Здесь имя существительное «клевета» можно перевести глаголом. Альтернативный перевод: «Я знаю, как на тебя клевещут те, которые называют себя иудеями» или «Я знаю, какие ужасные вещи говорят о тебе люди, которые называют себя иудеями» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# те, которые о себе говорят, что они иудеи, а они не являются ими
+
+см. <2:2> "называет себя апостолами, но они не являются ими". "они не являются ими" - те, кто называет себя иудеями, таковыми не являются. По-видимому, здесь противопоставляется "называющий себя иудеем" и "истинный иудей" (ср. <Рим. 2:29>)
+
+# сатанинское сборище
+
+Дословно «синагога сатаны». Люди, которые собираются вместе, чтобы повиноваться сатане или почитать его, представлены как синагога, место поклонения и учения иудеев. (См.: [[rc://*/ta/man/translate/figs-metaphor]]) Под "сборищем сатанинским", видимо, понималась местная синагога (сравните 3:9). Слово "сатана" упоминается в четырех из семи посланий (2:9,13,24; 3:9).
diff --git a/rev/02/10.md b/rev/02/10.md
new file mode 100644
index 00000000..b7fc10f1
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+++ b/rev/02/10.md
@@ -0,0 +1,19 @@
+# Вот, дьявол будет бросать вас в темницу
+
+Не совсем ясно, кто именно стоит за словом "дьявол". Скорее всего, это метонимия: под «дьяволом» подразумеваются те, кто повинуется ему. Альтернативный перевод: «Дьявол скоро побудит некоторых людей бросить вас в темницу» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# будет скорбь десять дней
+
+то есть испытания продляться 10 дней ("и десять дней вы будете терпеть муки"). Не совсем ясно, что имеется в виду под "десятью днями". Некоторые видят в них символику времени, в пределах которого будут продолжаться гонения на земную Церковь.
+
+# Будь верным до самой смерти
+
+«Будь верным Мне, даже если тебя предадут смерти». Здесь слово «до» не означает, что после смерти не нужно быть верным.
+
+# венец
+
+«венец победителя» Это был венец из оливковых ветвей или лавровых листьев, который надевали на голову спортсмену, победившему на состязании и полководцу, победившему в сражении.
+
+# венец жизни
+
+Возможные значения: 1) «венец, который показывает, что Я дал тебе вечную жизнь» или 2) «истинную жизнь в награду, как венец победителя» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/02/11.md b/rev/02/11.md
new file mode 100644
index 00000000..4a051fdc
--- /dev/null
+++ b/rev/02/11.md
@@ -0,0 +1,15 @@
+# Тот, у кого есть уши, пусть услышит
+
+Иисус подчёркивает, что сказанные Им слова важны и для того, чтобы их понимать и исполнять, требуется усилие. Выражение «есть уши» - это метонимия, которая означает готовность понимать и исполнять. Смотрите, как вы перевели эту фразу в [Откр. 2:7](../02/07.md). Альтернативный перевод: «Тот, кто готов слушать, пусть слушает» или «Тот, кто готов понимать, пусть понимает и исполняет» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Тот... пусть услышит
+
+Поскольку Иисус здесь обращается непосредственно к своим слушателям, вы можете переделать это высказывание в форму 2-го лица. Смотрите, как вы перевели эту фразу в [Откр. 2:7](../02/07.md). Альтернативный перевод: «Если вы готовы слушать, слушайте» или «Если вы готовы понимать, то понимайте и исполняйте» (См.: [[rc://*/ta/man/translate/figs-123person]])
+
+# Побеждающему
+
+см. <Откр. 2:7> то есть тому, кто побеждает. Имеется в виду не какой-то конкретный человек (как, например, в 2:1 "держащий" и "ходящий"), а любой, кто побеждает (по-видимому, в борьбе с силами зла). Альтернативный перевод: «каждому, кто победит злое»  (См.: [[rc://*/ta/man/translate/figs-genericnoun]])
+
+# вторая смерть не причинит вреда
+
+«не подвергнется второй смерти» или «не умрёт во второй раз». Имеется в виду физическая смерть (духовная смерть - это смерть первая).
diff --git a/rev/02/12.md b/rev/02/12.md
new file mode 100644
index 00000000..ef50dcb0
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+++ b/rev/02/12.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Здесь начинается послание Сына Человеческого к ангелу церкви в Пергаме.
+
+# Ангелу
+
+Возможные значения «ангела»: 1) один из небесных ангелов, охраняющих эту церковь; или 2) посланник (человек) который пошёл от Иоанна к этой церкви или к лидеру церквей. Смотрите, как вы перевели слово «ангел» в [Откр. 1:20](../01/20.md)
+
+# в Пергаме
+
+Пергам - название города в области западной Азии, на территории современной Турции. Смотрите, как вы перевели это слово в [Откр. 1:11](../01/11.md). (См.: [[rc://*/ta/man/translate/translate-names]])
+
+# имеющий... меч
+
+то есть "Тот, кто держит в руках... меч"
+
+# острый с обеих сторон меч
+
+То есть меч, чье лезвие заточено с обеих сторон (а не с одной, как у ножа или кинжала), чтобы рубить в обоих направлениях. Смотрите, как вы перевели это слово в [Откр. 1:16](../01/16.md).
diff --git a/rev/02/13.md b/rev/02/13.md
new file mode 100644
index 00000000..ece736e5
--- /dev/null
+++ b/rev/02/13.md
@@ -0,0 +1,15 @@
+# там, где трон сатаны... у вас, где живет сатана
+
+ὅπου ὁ θρόνος τοῦ σατανᾶ - "Где трон (престол) сатаны". Возможные значения: 1) власть сатаны и его недоброе влияние на людей; или 2) место, где правит сатана. (См.: [[rc://*/ta/man/translate/figs-metonymy]]). Возможно, слова "трон сатаны" относились к храму древнегреческого бога-врачевателя Эскулапа, символом которого служила живая змея (сатану так же изображали как змея).
+
+# хранишь Моё Имя
+
+Здесь использована метонимия. «Имя» означает личность. Здесь под «хранить» подразумевается «сохранять веру». Альтернативный перевод: «Ты продолжаешь верить в Меня» (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]])
+
+# не отрёкся от Моей веры
+
+Слово «вера» можно перевести глаголом «верить». Альтернативный перевод: «ты постоянно говорил людям, что веришь в Меня» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# Антипа
+
+Это мужское имя. (См.: [[rc://*/ta/man/translate/translate-names]]). по одной из версий, Антипа был епископом в Пергаме; мученически погиб в 93 г.
diff --git a/rev/02/14.md b/rev/02/14.md
new file mode 100644
index 00000000..1ab97780
--- /dev/null
+++ b/rev/02/14.md
@@ -0,0 +1,19 @@
+# Но имею немного против тебя
+
+«Я недоволен тобой из-за некоторых дел, которые ты сделал» или «Я сержусь на тебя за некоторые дела, которые ты сделал». Смотрите, как вы перевели похожую фразу в [Откр. 2:4](../02/04.md).
+
+# кто придерживается учения Валаама
+
+Возможные значения: 1) «которые учат тому, чему учил Валаам» или 2) «которые делают то, чему учил Валаам» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Валаам, Валак
+
+это мужские имена. (См.: [[rc://*/ta/man/translate/translate-names]])
+
+# Валаама, который научил Валака, как соблазнить сыновей Израиля
+
+Дословно: «как бросить камень преткновения перед сынами Израиля». То, что вводит людей в грех, изображено как камень на дороге, о который спотыкаются люди. Альтернативный перевод: «который показал Валаку, как ввести в грех сыновей Израиля» (См.: [[rc://*/ta/man/translate/figs-metaphor]]). Здесь отсылка к истории, изложенной в Чис. 22-25; 31:15-16: Валаам подучил языческого царя Валака ввести израильтян в грех "смешанных браков" - сходясь с женщинами-язычницами, израильтяне, вслед за своими женами, начинали "есть идоложертвенное и блудить"
+
+# есть идоложертвенное и блудить
+
+"есть идоложертвенное" - то есть участвовать в жертвоприношениях идолам (обычно часть принесенной жертвы съедалась теми, кто жертвовал). "блудить" - "совершать сексуальные грехи".
diff --git a/rev/02/15.md b/rev/02/15.md
new file mode 100644
index 00000000..a1894624
--- /dev/null
+++ b/rev/02/15.md
@@ -0,0 +1,3 @@
+# николаитов
+
+Николаиты - название последователей учений человека по имени Николай. Альтернативный перевод "придерживаются учения последователей Николая". Смотрите, как вы перевели это название в [Откр. 2:6](../02/06.md) (См.: [[rc://*/ta/man/translate/translate-names]])
diff --git a/rev/02/16.md b/rev/02/16.md
new file mode 100644
index 00000000..a567d98c
--- /dev/null
+++ b/rev/02/16.md
@@ -0,0 +1,11 @@
+# А если нет, то Я
+
+Можно вставить подразумеваемый глагол из предыдущей фразы. Альтернативный перевод: «А если ты не покаешься, то Я» (См.: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# сражусь с ними
+
+«сражусь против них» - то есть против тех, кто "придерживается учения николаитов" (см. предыдущий стих).
+
+# мечом, исходящим из Моего рта
+
+Речь идёт о мече в [Откр. 1:16](../01/16.md). Хотя обычно символы в апокалиптическом языке нельзя заменять тем, что они символизируют, в данном случае переводчики могут указать, что этот образ символизирует Божье слово. Именно так сделано в UDB.  Христос будет сражаться "мечом уст" Своих (1:16; 2:12; 19:15,21), то есть словом Божьим, беспощадно обличающим грех и любой компромисс с ним. Альтернативный перевод: «мечом, исходящим из Моего рта, который есть Божье слово» (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/02/17.md b/rev/02/17.md
new file mode 100644
index 00000000..0d85b9bb
--- /dev/null
+++ b/rev/02/17.md
@@ -0,0 +1,11 @@
+# Тот, у кого есть уши, пусть услышит
+
+Иисус подчёркивает, что сказанные Им слова важны и для того, чтобы их понимать и исполнять, требуется усилие. Выражение «есть уши» - это метонимия, которая означает готовность понимать и исполнять. Смотрите, как вы перевели эту фразу в [Откр. 2:7](../02/07.md). Альтернативный перевод: «Тот, кто готов слушать, пусть слушает» или «Тот, кто готов понимать, пусть понимает и исполняет» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Тот... пусть услышит
+
+Поскольку Иисус здесь обращается непосредственно к своим слушателям, вы можете переделать это высказывание в форму 2-го лица. Смотрите, как вы перевели эту фразу в [Откр. 2:7](../02/07.md). Альтернативный перевод: «Если вы готовы слушать, слушайте» или «Если вы готовы понимать, то понимайте и исполняйте» (См.: [[rc://*/ta/man/translate/figs-123person]])
+
+# Побеждающему
+
+см. <Откр. 2:7> то есть тому, кто побеждает. Имеется в виду не какой-то конкретный человек (как, например, в 2:1 "держащий" и "ходящий"), а любой, кто побеждает (по-видимому, в борьбе с силами зла). Альтернативный перевод: «каждому, кто победит злое»  (См.: [[rc://*/ta/man/translate/figs-genericnoun]])
diff --git a/rev/02/18.md b/rev/02/18.md
new file mode 100644
index 00000000..dbb78b92
--- /dev/null
+++ b/rev/02/18.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Здесь начинается послание Сына Человеческого к ангелу церкви в Фиатире.
+
+# Ангелу
+
+Возможные значения «ангела»: 1) один из небесных ангелов, охраняющих эту церковь; или 2) посланник (человек), который пошёл от Иоанна к этой церкви или к лидеру церквей. Смотрите, как вы перевели слово «ангел» в [Откр. 1:20](../01/20.md)
+
+# Фиатире
+
+Фиатира - название города в области западной Азии, на территории современной Турции, в 64 км. на юго-восток от Пергама. Смотрите, как вы перевели это слово в [Откр. 1:11](../01/11.md). (См.: [[rc://*/ta/man/translate/translate-names]])
+
+# Божий Сын
+
+Это важное имя Иисуса. (См.: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
+
+# у Которого глаза, как пылающий огонь
+
+Его глаза изображены полными света, как пылающий огонь. Смотрите, как вы перевели эту фразу в [Откр. 1:14](../01/14.md). Альтернативный перевод: «у Которого глаза сияли, как пылающий огонь» (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# ноги похожие на бронзу
+
+Начищенная бронза сверкает и отражает свет. Смотрите, как вы перевели эту фразу в [Откр. 1:15](../01/15.md). Альтернативный перевод: «у Которого ноги сверкали, как начищенная бронза» (См.: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/rev/02/19.md b/rev/02/19.md
new file mode 100644
index 00000000..6aa6b5b6
--- /dev/null
+++ b/rev/02/19.md
@@ -0,0 +1,7 @@
+# твою любовь, и служение, и веру, и твоё терпение
+
+Абстрактные имена существительные «любовь», «вера», «служение» и «терпение» можно перевести глаголами. Альтернативный перевод: «Как ты любишь, веришь, служишь и терпишь» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]]). Можно указать подразумеваемые дополнения (объекты действия) этих глаголов. Альтернативный перевод: «Как ты любишь Меня и других, как ты веришь Мне, служишь Мне и другим, и терпеливо переносишь трудности» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# последние дела твои больше первых
+
+то есть то, что ты делал в последнее время (недавно) больше (лучше, превосходнее) того, что ты делал в прошлом.
diff --git a/rev/02/20.md b/rev/02/20.md
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+# Но имею немного против тебя то
+
+«Но Я недоволен некоторыми твоими делами» или «Но Я сержусь на тебя за некоторые твои дела». Смотрите, как вы перевели похожую фразу в [Откр. 2:4](../02/04.md).
+
+# блудить и есть идоложертвенное
+
+"есть идоложертвенное" - то есть участвовать в жертвоприношениях идолам (обычно часть принесенной жертвы съедалась теми, кто жертвовал). "блудить" - "совершать сексуальные грехи". См., как вы перевели это в <Откр. 3:14>. Измена Богу (обращение к идолу) часто описывалась как измена супругу (то есть блуд).
+
+# которая называет себя пророчицей
+
+имеется в виду, что на самом деле она не является пророчицей. Она лже-пророчица (ср. <2:2>, <2:9>)
+
+# жене Иезавели
+
+"жена" здесь означает просто "женщина" (греч. γυνη), то есть "женщине по имени Иезавель". Неясно, была ли это реальная женщина с таким именем, или здесь используется образ царицы Иезавель (порочной жены израильского царя Ахава, 3-Цар. 16:31-33), потому что она совершала те же грехи, которые когда-то совершала Иезавель.  (См.: [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/rev/02/21.md b/rev/02/21.md
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+# Я дал ей время покаяться
+
+«Я дал Иезавели возможность покаяться» или «Я ждал, чтобы Иезавель покаялась»
diff --git a/rev/02/22.md b/rev/02/22.md
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+# Я бросаю её на постель
+
+то есть она сляжет на постель больной. Альтернативный перевод: "Я сделаю так, что она будет лежать больная".
+
+# Я бросаю... тех, кто изменял с ней, в великую скорбь
+
+Глагол "бросаю" имеет два прямых дополнения - "её" и "тех, кто изменял с ней". В 2:20 говорилось, что Иезавель "блудила и ела идоложертвенное". Здесь речь идет о тех, с кем вместе она "блудила" - то есть ее партнеры по греху. Иисус ввергнет их в "великую скорбь", то есть сделает так, что они будут сильно страдать. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# если они не покаются в своих делах
+
+Если Иезавель и те, кто грешил вместе с ней, покаются в грехах, то Иисус не будет осуществлять своих угроз. (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rev/02/23.md b/rev/02/23.md
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+# Связующее утверждение:
+
+здесь продолжается перечисление угроз Иезавели и ее сторонникам.
+
+# поражу смертью
+
+то есть "убью", "сделаю так, что они умрут".
+
+# поражу смертью её детей
+
+смерть детей - самое страшное, что может случиться. Скорее всего, здесь речь идет о последователях  Иезавели (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сердца и внутренности
+
+Это метонимия. «Сердце» символизирует чувства и желания. Альтернативный перевод: «мысли и желания людей» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# и поймут все церкви, что Я - испытывающий сердца и внутренности
+
+все верующие увидят, что Христос знает истинную сущность человека. Христос знает, согрешает ли человек или нет, даже если другие люди не видят этих грехов.
+
+# И каждый из вас получит по делам
+
+Речь идёт о награде и наказании. Альтернативный перевод: «Я накажу или награжу каждого из вас» (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rev/02/24.md b/rev/02/24.md
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+# вам же и другим, находящимся в Фиатире, которые...
+
+имеется в виду "вам, жители Фиатира, которые..." (ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις). Христос обращается к церкви города Фиатира (2:18).
+
+# которые не придерживаются этого учения
+
+«те, кто не следует этому учению». Речь идет об учении Иезавели. Альтернативный перевод: «не придерживаются того, о чём она учит» или «не верит в то, о чём она учит»
+
+# которые не познали так называемых сатанинских глубин
+
+"сатанинские глубины" или "бездны Сатаны" - то есть глубокое погружение в учение и практику дьявола, то есть в грех. (См.: [[rc://*/ta/man/translate/figs-metaphor]]) Что именно имеется в виду, не ясно.
diff --git a/rev/02/25.md b/rev/02/25.md
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+# крепко держитесь того, что имеете
+
+то есть продолжайте верить и жить так, как вы верили и жили до сих пор (то есть не следуя учению Иезавели и не погружаясь в "глубины сатанинские").
diff --git a/rev/02/26.md b/rev/02/26.md
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+# Кто побеждает
+
+см. <Откр. 2:7> то есть тому, кто побеждает. Имеется в виду не какой-то конкретный человек (как, например, в 2:1 "держащий" и "ходящий"), а любой, кто побеждает (по-видимому, в борьбе с силами зла). Альтернативный перевод: «каждому, кто победит злое» (См.: [[rc://*/ta/man/translate/figs-genericnoun]])
+
+# дам власть над народами
+
+слово "народы" можно перевести как "язычники", потому что в Библии оно означает все другие народы, кроме еврейского. Апостол цитирует Пс. 2:8 - это пророчество о царе Израиля, которое указывает на Христа - во Христа уверуют язычники. Иисус относит это пророчество к верующим - они будут господствовать над язычниками.
diff --git a/rev/02/27.md b/rev/02/27.md
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+# он будет пасти их железной тростью
+
+Апостол продолжает цитировать Пс. 2 (стих 9). «пасти железным жезлом» здесь означает суровое правление. Альтернативный перевод: «Он будет сурово править над ними, как будто побивая их железным жезлом» .(См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# И они разобьются как глиняные сосуды
+
+Это образ или 1) уничтожения делающих злое, или 2) победы над врагами. Альтернативный перевод: «Он полностью поразит своих врагов, как будто разбивая глиняные сосуды» (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# как и я получил власть от Моего Отца
+
+Христос получил власть от Своего Отца (Бога) и дает власть верующим в него (см. стих 26).
diff --git a/rev/02/28.md b/rev/02/28.md
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+++ b/rev/02/28.md
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+# И дам ему
+
+Здесь «ему» означает «тому, кто побеждает».
+
+# утреннюю звезду
+
+"Утренняя звезда" - это Сириус, который видно на небе перед самым рассветом. Появление этой звезды означало окончание ночи и наступление утра, и поэтому "утренняя звезда" - это символ окончания войны, бедствий, несчастий и приближения спасения, победы.  (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/02/29.md b/rev/02/29.md
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+# Тот, у кого есть уши, пусть услышит
+
+Иисус подчёркивает, что сказанные Им слова важны и для того, чтобы их понимать и исполнять, требуется усилие. Выражение «есть уши» - это метонимия, которая означает готовность понимать и исполнять. Смотрите, как вы перевели эту фразу в [Откр. 2:7](../02/07.md). Альтернативный перевод: «Тот, кто готов слушать, пусть слушает» или «Тот, кто готов понимать, пусть понимает и исполняет» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Тот... пусть услышит
+
+Поскольку Иисус здесь обращается непосредственно к своим слушателям, вы можете переделать это высказывание в форму 2-го лица. Смотрите, как вы перевели эту фразу в [Откр. 2:7](../02/07.md). Альтернативный перевод: «Если вы готовы слушать, услышьте» или «Если вы готовы понимать, то понимайте и исполняйте» (См.: [[rc://*/ta/man/translate/figs-123person]])
diff --git a/rev/02/intro.md b/rev/02/intro.md
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+# Откровение
+
+# Глава 2
+
+# Общие замечания
+
+Главы 2 и 3 вместе обычно называют «Послания к семи церквям».
+
+Семь церквей, к которым обращается с посланиями Иисус - это христианские общины в семи разных городах Асии. Такие общины действительно существовали во времена Иоанна, поэтому послания адресованы вполне конкретным церквам. Однако (как в случае и с посланиями апостолов) эти послания семи церквам могут быть истолкованы как слова, обращенные к современным христианам, находящимся в схожих условиях.
+
+Некоторые толкователи считают, что послания к семи церквам подразумевают специфику разных периодов в истории Церкви, от I века до настоящего времени. Например, состояние ефесской церкви толкуется как состояние церкви апостольского периода, а смирнской - периоду первых гонений на Церковь. Однако строгих свидетельств в пользу такого толкования в Священном Писании нет, и поэтому прибегать к нему следует лишь там, где сопоставление звучит убедительно, соблюдая разумную осторожность. Как было указано выше, все  семь церквей существовали в одно и то же время, в первом столетии.
+
+Хотя содержание каждого из посланий разное, всем посланиям присуща схожая структура. Так, в каждом послании Христос заявляет, что Он знает дела церкви, увещевает общину и обещает благословения "побеждающим". Кроме того, во всех посланиях содержатся похвала (за исключением послания к лаодикийской церкви), обличение (за исключением посланий к смирнской и филадельфийской церквам), наставление и ободрение, обращенные к тем, кто расположены слушать слова Христа.
+
+## Структура и формат
+
+Вы можете отделить каждое послание, тогда читателю легче будет воспринимать их как отдельные послания:
+
+  1. Послание к ефесской церкви (2:1-7)
+  2. Послание к смирнской церкви (2:8-11)
+  3. Послание к пергамской церкви (2:12-17)
+  4. Послание к фиатирской церкви (2:18-29)
+  5. Послание к сардийской церкви (3:1-6)
+  6. Послание к филадельфийской церкви (3:7-13)
+  7. Послание к лаодикийской церкви (3:14-22)
+
+В некоторых переводах цитаты из Ветхого Завета начинаются немного правее от общего текста. В ULB таким образом выделена цитата в 27-м стихе.
+
+## Особые понятия в этой главе
+
+### Нищета и богатство
+
+Христиане в Смирне были нищими, но были духовно богатыми, потому что Бог обещал их наградить за их страдания. (См.: [[rc://*/tw/dict/bible/kt/spirit]])
+
+### «Вот, дьявол будет»
+
+Люди скоро должны были схватить верующих в Смирне и бросить их в темницу, а некоторых даже убить ([Откр. 2:10](../../rev/02/10.md)). Иоанн не сказал, кто эти люди, но сказал, что как бы сам сатана через них будет мучить христиан. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+### Валаам, Валак и Иезавель
+
+Валаам, Валак и Иезавель - люди, которые жили задолго до рождения Иисуса. Все эти три человека пытались причинить израильтянам вред, проклиная их или совращая их, чтобы они не повиновались Богу.
+
+## Важные фигуры речи в этой главе
+
+### «Тот, у кого есть уши, пусть услышит, что Дух говорит церквям»
+
+Автор знал, что почти у всех его читателей есть физические уши. Здесь «ухо» - это метонимия, означающая, что человек слышит, что говорит Бог, и желает повиноваться Ему. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+## Прочие возможные трудности перевода в этой главе
+
+### «ангел церкви»
+
+Слово «ангел» здесь может также означать «посланник». Оно может относиться к посланникам или лидерам церкви. Смотрите, как вы перевели слово «ангел» в [Откр. 1:20](../../rev/01/20.md).
+
+### «Так говорит...»
+
+Буквально «Слова Того, Кто». Это выражение может быть трудным для перевода, потому что это неполное предложение. Кроме того, Иисус говорит о Себе в третьем лице, как о ком-то другом. Возможно, в вашем языке нельзя говорить о себе в третьем лице. Иисус начал говорить в [Откр. 1:17](../../rev/01/17.md) и продолжает Свою речь до конца третьей главы.
+
+## Ссылки:
+
+  * **[Откр. 2:1 Примечания](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/rev/03/01.md b/rev/03/01.md
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+# Общая информация:
+
+Большой торговый город Сардис был расположен примерно в 48 км. на юго-восток от Фиатиры, у дороги (по которой постоянно шли торговые караваны), пересекавшей с востока на запад Лидийское царство. В этом богатом городе имелось много промышленных предприятий по изготовлению драгоценностей, красителей и тканей. В религиозном отношении Сардис являлся центром язычества; развалины некогда высившегося там храма богини Артемида сохраняются я теперь (толкование на 2:1 относительно храма Артемиды Ефесской).
+
+# Говорит имеющий семь Божьих духов
+
+Число семь - это символ полноты и совершенства. «Семь духов» - это или Божий Дух или семь духов, которые служат Богу. В начале послания Христос говорит о Себе как об имеющем семь духов Божиих и семь звезд, и это похоже на сказанное в 1:4. По другим переводам - как о "держащем" Духа Святого, а также пресвитеров церквей ("семь звезд"), что следует из 1:20 (ср. 2:1).
+
+# Ты называешь себя живым, но ты мёртв
+
+ὅτι ὄνομα ἔχεις ὅτι ζῇς, καὶ νεκρὸς εἶ - "Потому что имя имеешь, что живёшь (жив), но мертвый (мертв) (ты) есть". ὄνομα: имя, название; имя в Библии представляет все, что может быть правдиво сказано о человеке: его природа, характер, положение, интересы, желания, дела. ζάω: жить, ожить. νεκρός: мертвый, умерший; как существительное: мертвец, покойник.
diff --git a/rev/03/02.md b/rev/03/02.md
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@@ -0,0 +1,19 @@
+# Общие замечания:
+
+Ни одного слова одобрения не имеет Христос для этой церкви и обращение к ней начинает с обличения. Она лишь казалась живой и, вполне возможно, у многих ошибочно пользовалась неплохой репутацией.
+
+# Будь бдительным и утверди то, что уже близко к смерти
+
+γίνου γρηγορῶν καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν - "Бодрствуй (будь бодрствующим, бдительным) и утверди остальных, которые готовятся (намереваются) умереть".
+
+γρηγορων (причастие) от γρηγορέω: бодрствовать, быть бдительным или настороженным.
+
+στήρισον (повелительное наклонение) от στηρίζω утверждать, укреплять, устанавливать. С повелительным наклонением: утверди, укрепи, установи. μέλλω: намереваться, собираться, хотеть, предстоять, надлежать, должно быть.
+
+ἀποΘνῄσκω: умирать, погибать.
+
+Апостол призывает сардисских верующих проснуться от духовной спячки и укрепить те немногие признаки духовной жизни, которые еще оставались у них, а для этого им надо было вспомнить слышанное ими и принятое в момент уверования и хранить это; покайся - призывает Господь церковь в Сардисе.
+
+# Потому что Я не нахожу твои дела совершенными перед Моим Богом
+
+Христиане, составлявшие церковь Сардиса, по-видимому, относились к своим обязанностям формально и прохладно, потому и говорит Господь: Я не нахожу, чтобы дела твои были совершенны пред Богом Моим.
diff --git a/rev/03/03.md b/rev/03/03.md
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+# Вспомни / Помни, что ты принял и слышал
+
+μνημονεύω: помнить, вспоминать, упоминать, напоминать, памятовать. Речь идёт о Божьем слове, которое они приняли. Альтернативный перевод: «Божье слово, которое вы приняли, и истина, в которую вы поверили». Апостол призывает вспомнить (помнить) все слышанное верующими Сардиса и принятое в момент уверования и хранить это.
+
+# Если ты не будешь бдительным, то Я приду к тебе неожиданно как вор и ты не узнаешь, в какое время приду к тебе
+
+κλέπτης: вор, тать. καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ - "И не узнаешь время, когда я приду к тебе". В противном случае, предупреждает Христос, Он "найдет на них", как тать (как вор), т. е. придет неожиданно и подвергнет их внезапному наказанию. Верующего, впавшего в духовную апатию, можно пробудить только угрозой внезапного "посещения" Господа (сравните Лук. 12:20).
diff --git a/rev/03/04.md b/rev/03/04.md
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+# Впрочем, у тебя в Сардисе есть несколько человек
+
+Дословно «Но имеешь немногие имена в Сардисе» (см. ἀλλ’ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσι). То есть, хотя в целом церковь в Сардисе была скорее мертвой или умирающей, чем живой, Христос признает в ней наличие "богобоязненного остатка" - тех, которые им осквернили одежд своих грехом и равнодушием.
+
+# Которые не запачкали (осквернили) свою одежду
+
+μολύνω: марать, пачкать, осквернять. ἱμάτιον: (верхняя) одежда, риза, платье, плащ, гиматий; платье, носившееся поверх хитона, состоявшее из длинного куска ткани, который перебрасывался через левое плечо и укреплялся над или под правым. Иисус говорит о грехе в жизни человека как о грязной одежде. Альтернативный перевод: «не запачкали свою жизнь грехом, как пачкают чистую одежду».
+
+# И будут ходить со Мной одетые в белое
+
+Альтернативный перевод: «и они будут одеты в белое, тем самым показывая, что они чисты». Таковым Христос обещает, что они будут ходить в белых одеждах (сравните стих 18), символизирующих Божию праведность.
diff --git a/rev/03/05.md b/rev/03/05.md
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+# Побеждающий
+
+То есть любой, кто побеждает. Смотрите, как вы перевели это слово в Откр. 2:7. Альтернативный перевод: «Любой, кто побеждает».
+
+# Оденет белую одежду
+
+См. предыдущий стих.
+
+# И не сотру его имя из книги жизни
+
+ἐξαλείφω: стирать, изглаживать, заглаживать, вычеркивать.
+
+τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς - "Имя его из книги жизни", означает принятие верующего Богом и заверение того, что этот верующий будет теперь с Богом всегда. Всего шесть раз упоминает Иоанн в Откровении о "книге жизни" (3:5; 13:8; 17:8; 20:12,15; 21:27). Я признаю его перед Моим Отцом «В присутствии Моего Отца Я признаю его своим».
diff --git a/rev/03/06.md b/rev/03/06.md
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+++ b/rev/03/06.md
@@ -0,0 +1,3 @@
+# Тот, у кого есть уши, пусть услышит
+
+Тот, кто имеет уши пусть слышит, что Дух говорит церквям Заканчивается это послание обычным уже призывом: Имеющий ухо да слышит, что Дух говорит церквам. См. окончания предыдущих посланий (гл. 2).
diff --git a/rev/03/07.md b/rev/03/07.md
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+# Общая информация:
+
+Филадельфия находилась в 45 км. на юго-восток от Сардиса. Она была расположена в плодородной местности, славившейся своим сельским хозяйством, но подверженной землетрясениям, которые неоднократно разрушали город, в последний раз - около 37 года от Р. Х. Назван был город в честь царя Пергама - Атталия Филадельфия, который основал этот город. По-гречески "филадельфия" означает "братская любовь"; в Новом Завете оно встречается семь раз (Рим. 12:10; 1-Фес. 4:9; Евр. 13:1; 1-Пет. 1:22; 2-Пет. 1:7 (дважды); Откр. 3:7). Только здесь это слово употреблено как название города. Интересно отметить, что Филадельфия существует до настоящего времени, и свидетельство христиан не прекращается здесь.
+
+# Ангелу
+
+См. Откр. 1:20
+
+# Имеющий ключ Давида
+
+(См. ὁ ἔχων τὴν κλεῖν Δαυίδ). Иисус говорит о Своей власти решать, кто может войти в Его Царство, как о ключе царя Давида. Символ ключа Давидова, видимо, взят из книги Исаии (Ис. 22:22), где говорится о том, что "ключ" этот будет дан Елиахиму, который таким образом подучит доступ к сокровищам царского дома (напомним, что прежде о Христе было сказано как об имеющем "ключи ада и смерти"; Откр. 1:18). Тут "ключ Давидов", очевидно, отождествляется с ключом от врат небесного Иерусалима, т. е. знаменует доступ к сокровищам небесным. Другими словами, Христос решает, кого удостоить, а кого нет - вечного райского блаженства. Который открывает — и никто не закроет «Христос открывает дверь в Царство Небесное, и никто не может закрыть её». Закрывает — и никто не откроет «Христос закрывает дверь в Царство Небесное, и никто не может её открыть».
diff --git a/rev/03/08.md b/rev/03/08.md
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+++ b/rev/03/08.md
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+# Я открыл дверь перед тобой
+
+В соответствии с указанием на власть Свою "открывать и закрывать двери" (стих 7), Господь напоминает филадельфийцам: вот, Я отворял пред вами дверь, которую никто не может затворить. Это опять, по-видимому, указание, выраженное иносказательно, на то, что только через Христа может верующий войти в Царствие Небесное.
+
+# У тебя не так много сил, но ты сохранил Моё слово
+
+ὅτι μικρὰν ἔχεις δύναμιν - "Потому что малую имеешь силу". καὶ ἐτήρησάς μου τὸν λόγον - "И (ты тем не менее) сохранил Моё слово".
+
+Возможные значения: 1) «ты следовал Моим учениям» или 2) «ты исполнил Мои заповеди» или «ты исполнил Мои повеления». "Малые силы" филадельфийцев служат основанием для похвалы Христа в их адрес - ведь они, несмотря на это, сохранили слово Его и не отреклись от имени Его.
diff --git a/rev/03/09.md b/rev/03/09.md
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+++ b/rev/03/09.md
@@ -0,0 +1,9 @@
+# Вот, я сделаю так, что из сатанинского сборища, которые о себе говорят, что они иудеи
+
+Дословно «из синагоги сатаны». Смотрите, как вы перевели эту фразу в Откр. 2:9.
+
+Христос называет их врагов сатанинским сборищем (сравните Откр. 2:9). Речь идет об иудеях, противившихся Христову благовестию и потому недостойных носить имя народа, избранного Богом (в этом смысле они, и названы "лжецами").
+
+# Я сделаю так, что они склонятся перед ногами твоими
+
+προσκυνέω: поклоняться, кланяться, воздавать почесть, упав на колени поклониться до земли. Знак смирения. Он мог иметь в виду, что силой своего примера в благочестии и святой жизни филадельфийцы и сердца преследовавших их иудеев обратят к истинной вере.
diff --git a/rev/03/10.md b/rev/03/10.md
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--- /dev/null
+++ b/rev/03/10.md
@@ -0,0 +1,5 @@
+# Так как ты терпеливо сохранил слово Моё, то и Я сохраню тебя во время испытания
+
+ὑπομονή: терпение, выдержка, стойкость, постоянство, перенесение (трудностей), выносливость.
+
+Идея в том, что они стойко сохранили слово Бога. Христу не в чем упрекнуть филадельфийскую церковь. Она удостаивается лишь похвалы за то, что стойко переносила все невзгоды и испытания. ...«то и Я защищу тебя, чтобы ты не выстоял во время испытания». Это недвусмысленное обещание, что филадельфийская церковь не станет участницей тех страшных событий, грядущих на мир, описание которых начинается с 6 главы.
diff --git a/rev/03/11.md b/rev/03/11.md
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--- /dev/null
+++ b/rev/03/11.md
@@ -0,0 +1,13 @@
+# Скоро приду
+
+ἔρχομαι ταχύ - "Приду скоро".
+
+Христос обещает, что придет скоро, - обещание, которое повторяется в Откровении несколько раз. Это означает лишь то, что пришествие Его будет неожиданным (ср. 1:1; 2:16). В свете этого Он и призывает филадельфийцев сохранить то, что они имеют.
+
+# Держи то, что имеешь
+
+Придерживайся того, что у тебя уже есть. Здесь имеется в виду «продолжать твёрдо верить в Христа», но говорится «крепко держать». Альтернативный перевод: «Продолжай твёрдо верить».
+
+# Венец
+
+Венец из оливковых ветвей или лавровых листьев клали на голову спортсмену, победившему на состязании. Здесь «венец» означает награду. Смотрите, как вы перевели слово «венец» в Откр. 2:10.
diff --git a/rev/03/12.md b/rev/03/12.md
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--- /dev/null
+++ b/rev/03/12.md
@@ -0,0 +1,9 @@
+# Побеждающего сделаю колонной в храме Моего Бога
+
+Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου - "Побеждающего (Я) сделаю его столпом в храме Бога Моего".
+
+στῦλος: столб, подпора, колонна, столп. Здесь под «побеждающим» имеется в виду любой человек, который побеждает.
+
+Смотрите, как вы перевели это слово в Откр. 2:7.
+
+«Столп / столб» символизирует важную и неизменную часть Божьего Царства. Альтернативный перевод: «Каждого, кто побеждает злое в своей жизни, Я сделаю крепким, как столп в храме моего Бога». Здесь видна символика вечного пребывания в небесных обителях верных христиан, которые будут там главными, неотъемлемыми "составляющими" Божьего храма. В отличие от земных храмов и их "столпов", которые подвержены разрушению, гибели, этот будет вечным.
diff --git a/rev/03/13.md b/rev/03/13.md
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+++ b/rev/03/13.md
@@ -0,0 +1,3 @@
+# Тот, у кого есть уши, пусть услышит
+
+Иисус подчёркивает, что сказанные Им слова важны и требуется усилие, чтобы их понимать и исполнять. Выражение «есть уши» - это метонимия, которая означает готовность понимать и исполнять. Смотрите, как вы перевели эту фразу в [Откр. 2:6-7](../02/07.md). Альтернативный перевод: «Тот, кто готов слушать, пусть слушает» или «Тот, кто готов понимать, пусть понимает и исполняет».
diff --git a/rev/03/14.md b/rev/03/14.md
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index 00000000..035e3f25
--- /dev/null
+++ b/rev/03/14.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Богатый город Лаодикия находился на дороге, ведшей в Колоссы, примерно в 64 километрах на юго-восток от Филадельфии. Приблизительно за 35 лет до написания этого послания город был разрушен сильным землетрясением, но затем снова восстановлен. Более всего славилась Лаодикия изготовлением шерстяной одежды. Нет сведений о том, посещал ли апостол Павел этот город, но лаодикийцы занимали его мысли, и сердцем он был с ними (Кол. 2:1-2; 4:16).
+
+# Ангелу
+
+См. Откр. 1:20
+
+# Так говорит Аминь
+
+Обращаясь к церквам в Лаодикии, Христос называет себя: Аминь, свидетель верный и истинный, начало создания Божия. Слово "аминь", которое означает "да будет так", подразумевает высшую и конечную власть Бога над людьми и всем, что происходит в мире (сравните 2-Кор. 1:20; Откр. 1:6).
+
+# Начало Божьего творения
+
+(См. ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ). Не смотря на то, что Свидетели Иеговы и прочие лжеучителя трактуют этот стих так, что Христос является первым из сотворенных, этот стих говорит не об этом. Христос есть Тот, через Кого Бог создал всё (см. Кол. 1:15-18 и Откр. 21:6).
diff --git a/rev/03/15.md b/rev/03/15.md
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index 00000000..23a7696f
--- /dev/null
+++ b/rev/03/15.md
@@ -0,0 +1,5 @@
+# Ты не холоден и не горяч
+
+Только порицание заслужила лаодикийская церковь, и никакой похвалы. Она вызывала у Христа отвращение, будучи теплой: ни холодной, ни горячей. Таким же был и "ангел" ее, т. е. пастор.
+
+Под определением "теплый" подразумевается неистинный (христианин): он как будто не из числа глубоко заблуждающихся или явных грешников, однако и к Господнему учению относится с "прохладцей". Пребывание в духовной дремоте является для него обычным состоянием. И таким было обычное состояние лаодикийской церкви.
diff --git a/rev/03/16.md b/rev/03/16.md
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index 00000000..684dab32
--- /dev/null
+++ b/rev/03/16.md
@@ -0,0 +1,5 @@
+# А так как ты тёпл, а не горяч и не холоден, то выплюну (извергну) тебя изо рта Моего
+
+ἐμέω: извергать, изрыгать, выплевывать.
+
+Извергну тебя из уст Моих - этот образ навеян, возможно, тем, что в древности на праздниках и при совершении религиозных церемоний люди пили горячие или холодные напитки, и никогда - теплые. Для лаодикийских христиан этот образ был исполнен особого смысла и потому, что вода в их город подавалась по трубам из Иераполиса, расположенного на несколько миль севернее, и пока достигала Лаодикии, становилась неприятно тепловатой!
diff --git a/rev/03/17.md b/rev/03/17.md
new file mode 100644
index 00000000..1be14cda
--- /dev/null
+++ b/rev/03/17.md
@@ -0,0 +1,3 @@
+# А не знаешь, что ты несчастный, жалкий, нищий, слепой и голый
+
+Иисус говорит об их духовном состоянии в ответ на их радостные восклицания об их финансовом благополучии. Альтернативный перевод: «Ты похож на несчастных, жалких, нищих, слепых и голых людей не смотря на все твоё богатство». О духовной "тепловатости" лаодикийцев свидетельствовали их самодовольство, их удовлетворенность материальным богатством и неспособность при этом увидеть свою духовную нищету.
diff --git a/rev/03/18.md b/rev/03/18.md
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index 00000000..46bdb84a
--- /dev/null
+++ b/rev/03/18.md
@@ -0,0 +1,3 @@
+# Советую тебе купить у Меня золото, очищенное огнём, чтобы тебе разбогатеть, и купи белую одежду, чтобы одеться, и чтобы не был виден позор твоей наготы, и мазью для глаз помажь твои глаза, чтобы видеть
+
+Здесь «купить» означает принять у Иисуса то, что имеет подлинную духовную ценность. «Золото, очищенное огнём» символизирует духовное богатство, «белая одежда» - праведность, а «мазь для глаз» - способность понимать духовные вещи. Альтернативный перевод: «Приди ко Мне и получи духовное богатство, которое ценнее золота, очищенного огнём. Получи от Меня праведность, подобную белой одежде, чтобы не быть в стыде. И получи от Меня мудрость, подобную мази для глаз, чтобы понимать духовные вещи».
diff --git a/rev/03/19.md b/rev/03/19.md
new file mode 100644
index 00000000..3d446fb4
--- /dev/null
+++ b/rev/03/19.md
@@ -0,0 +1,3 @@
+# Будь ревностным и покайся
+
+«Будь усердным и покайся», то есть признай свои грехи и отвернись от них.
diff --git a/rev/03/20.md b/rev/03/20.md
new file mode 100644
index 00000000..dedd84fb
--- /dev/null
+++ b/rev/03/20.md
@@ -0,0 +1,3 @@
+# Вот, стою у двери и стучу: и если кто-то услышит голос Мой и откроет дверь, то войду к нему и буду ужинать с ним, и он со Мной.
+
+Просьба Господа "отворить (открыть) дверь" обращена к тем, кто в состоянии услышать Его призыв и откликнуться на него. Им Он обещает: … Войду к нему и буду вечерять с ним, и он со Мною Пока Христос "стоит за дверью", людям недоступны ни подлинное братство, ни истинное богатство, которые даются лишь чудной благодатью Божией. Они делаются достоянием только тех, кто "отворят дверь" перед Ним. Призыв Господа в большей мере направлен к верующим чем к неверующим.
diff --git a/rev/03/21.md b/rev/03/21.md
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+# Связующее утверждение:
+
+Здесь заканчиваются послания Сына Человеческого к ангелам семи церквей.
+
+# Побеждающему
+
+Имеется в виду любому человеку, который побеждает. Смотрите, как вы перевели это слово в [Откр. 2:7](../02/07.md). Альтернативный перевод: «Любому, кто побеждает зло в своей жизни» или «Любому, кто не поддаётся злу».
+
+# Сесть со Мной на Моём троне
+
+Сидеть на троне - значит править. Альтернативный перевод: «править вместе со Мной» или «сидеть на Моём троне и править со Мной».
diff --git a/rev/03/22.md b/rev/03/22.md
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+# Тот, у кого есть уши, пусть услышит
+
+Иисус подчёркивает, что сказанные Им слова важны и требуется усилие, чтобы их понимать и исполнять. Выражение «есть уши» - это метонимия, которая означает готовность понимать и исполнять. Смотрите, как вы перевели эту фразу в [Откр. 2:6-7](../02/07.md). Альтернативный перевод: «Тот, кто готов слушать, пусть слушает» или «Тот, кто готов понимать, пусть понимает и исполняет».
diff --git a/rev/03/intro.md b/rev/03/intro.md
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+# Откровение
+
+# Глава 3
+
+# Общие замечания
+
+## Структура и формат
+
+Главы 2 и 3 вместе обычно называют «Семью посланиями к семью церквям». Вы можете отделить каждое послание. Тогда читателю легче будет воспринимать их как отдельные послания.
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в 7-м стихе.
+
+## Особые понятия в этой главе
+
+### семь Духов Бога
+
+Это семь духов из [Откр. 1:4](../../rev/01/04.md).
+
+### Семь звёзд
+
+Это семь звёзд из [Откр. 1:20](../../rev/01/20.md).
+
+## Важные метафоры в этой главе
+
+### Вот, стою у двери и стучу
+
+Иисус говорит о своём желании, чтобы христиане в Лаодикии повиновались Ему, как человек, который просится, чтобы его впустили в дом на ужин ([Откр. 3:20](../../rev/03/20.md)).
+
+### «Тот, у кого есть уши, пусть услышит, что Дух говорит церквям»
+
+Тот, Кто говорил эти слова, знал, что почти у всех его читателей есть физические уши. Здесь «ухо» - это метонимия, означающая, что человек слышит, что говорит Бог, и желает повиноваться Ему.
+
+## Прочие возможные трудности перевода в этой главе
+
+### «ангел церкви»
+
+Слово «ангел» здесь может также означать «посланник». Оно может относиться к посланникам или лидерам церкви. Смотрите, как вы перевели слово «ангел» в [Откр. 1:20](../../rev/01/20.md).
+
+### «Так говорит...»
+
+Буквально «Слова Того, Кто». Это выражение может быть трудным для перевода, потому что это неполное предложение. Кроме того, Иисус говорит о Себе в третьем лице, как о ком-то другом. Возможно, в вашем языке нельзя говорить о себе в третьем лице. Иисус начал говорить в [Откр. 1:17](../../rev/01/17.md). Он продолжает Свою речь до конца третьей главы.
+
+## Ссылки:
+
+  * **[Откр. 03:01 Примечания](./01.md)**
+
+**[<<](../02/intro.md) | [>>](../04/intro.md)**
diff --git a/rev/04/01.md b/rev/04/01.md
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+# Общая информация:
+
+Иоанн начинает описывать своё видение Божьего трона.
+
+# После этого
+
+«Сразу после того, как я увидел это» ([Откр. 2:1-3:22](../02/01.md))
+
+# на небе открытую дверь
+
+ηνεω̣γμένη (причастие, пассив) от ἀνοίγω: открывать, отверзать, отворять, отпирать, вскрывать. ἐν τῷ οὐρανῷ - "В небо / в небе /( возможно) на небе". Возможно, выражение "открытая в небе дверь" передает то же, что в евангелиях "небеса раскрылись" (когда свет и/или голос Божий приходил с неба) (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# голос словно звук трубы
+
+сравнение "словно звук трубы" означает прежде всего громкость. Труба (рог животного) в древности использовалась  для того, чтобы подать знак на большое расстояние или большому количеству народа  - во время войны как сигнал к атаке и прочее.  Альтернативный перевод: «громко, как звук трубы» (См.: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/rev/04/02.md b/rev/04/02.md
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+# в тот же момент я был в Духе
+
+Тотчас, как прозвучал громкий голос (или одновременно с этим), Дух объял Иоанна. Смотрите, как вы перевели выражение "я был в Духе" в [Откр. 1:10](../01/10.md). Возможно, речь идет о том, что Иоанн был "вознесен в Духе" на небо (где он и увидел все последующие видения, ср. <2 Кор. 12:2-4>. Альтернативный перевод: «и тотчас Дух объял меня» или «Дух действовал на меня» (См.: [[rc://*/ta/man/translate/figs-idiom]]))
+
+# трон стоит на небе
+
+трон стоял не на облаке, а "на небе", то есть там, что увидел Иоанн через раскрывшуюся "дверь". Альтернативный перевод: "и там, в небе, я увидел трон"
+
+# на троне - Сидящий
+
+На троне кто-то сидел, Иоанн не говорит, кто именно. Так как на троне мог сидеть только царь, то понятно, что речь идет о Боге. Однако Иоанн не называет Его по имени.
diff --git a/rev/04/03.md b/rev/04/03.md
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+# Связующее утверждение
+
+Иоанн пытается описать "Сидящего на престоле". Человеческий язык не может описать, как "выглядит" Бог, потому что Бога нельзя увидеть. Иоанн использует земные образы, чтобы передать восторг, который он испытывал, видя небесный трон и Сидящего на нем.
+
+# похож на яшму и сердолик
+
+Яшма и сердолик - это драгоценные камни. Возможно, яшма была прозрачно-чистой, как стекло или кристалл, а сердолик - красным. (См.: [[rc://*/ta/man/translate/translate-unknown]])
+
+# изумруд
+
+драгоценный камень зелёного цвета (См.: [[rc://*/ta/man/translate/translate-unknown]])
diff --git a/rev/04/04.md b/rev/04/04.md
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+# двадцать четыре старейшины
+
+«24 старца» - см. комментарий в Общих примечаниях к главе 4. (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# золотые венцы
+
+Это были венцы, сделанные из золота, похожие на венки из оливковых ветвей или лавровых листьев, которые надевались на голову победителей спортивных состязаний.
diff --git a/rev/04/05.md b/rev/04/05.md
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+# молнии громы и шум
+
+ἀστραπή: молния. φωνή: звук, шум, голос, крик, вопль. βροντή: гром. "Шум" лучше перевести как "возгласы".
+
+# семь огненных светильников
+
+Светильник - это масляная лампа. Альтернативный перевод: "семь светильников, горящих огнем"
+
+# семь Божьих духов
+
+Число семь - символ полноты и совершенства. «Семь духов» - это или Божий Дух, или семь духов, которые служат Богу. Смотрите, как вы перевели это название в [Откр. 1:4](../01/04.md). Семь духов выглядели как семь светильников(См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/04/06.md b/rev/04/06.md
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+++ b/rev/04/06.md
@@ -0,0 +1,19 @@
+# стеклянное море
+
+Стеклянное - то есть похожее на стекло, прозрачное.  Альтернативный перевод: «море прозрачное, как стекло». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# похожее на кристалл
+
+κρύσταλλος: кристалл, горный хрусталь. Альтернативный перевод: «подобное хрусталю» (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# вокруг трона
+
+«Прямо вокруг трона» или «Близко к трону и вокруг него»
+
+# четыре животных
+
+«четыре живых существа»
+
+# с множеством глаз спереди и сзади
+
+не очень ясно, как именно это выглядело. Постарайтесь перевести как можно ближе к тексту.
diff --git a/rev/04/07.md b/rev/04/07.md
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+++ b/rev/04/07.md
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+# Общие замечания:
+
+Иоанн описывает каждое из увиденных им живых существ, сравнивая их с чем-то более знакомым. (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# животное
+
+«живое существо» Смотрите, как вы перевели это слово в [Откр. 4:6](../04/06.md)
diff --git a/rev/04/08.md b/rev/04/08.md
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+++ b/rev/04/08.md
@@ -0,0 +1,11 @@
+# Днём и ночью они без перерыва говорят: свят, свят, свят Господь Бог всемогущий, Который был, есть и возвращается.
+
+Это цитата из Ис. 6:3, где Исаия так же описывает видение небесного престола: "И покоя не имеют, днем и ночью говорящие: свят, свят , свят Господь Бог вседержитель, Который был, есть и придет" (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# свят, свят, свят
+
+"свят" - это краткая форма прилагательного "святой". Вы можете переводить обычной формой.
+
+# Который был, есть и возвращается
+
+с помощью глагола "быть" в прошедшем и настоящем времени ("был", "есть") а так же глагола "возвращается" (то есть "придет в будущем") передана вечная сущность Бога: Он был в прошлом, есть в настоящем и будет в будущем.
diff --git a/rev/04/09.md b/rev/04/09.md
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+++ b/rev/04/09.md
@@ -0,0 +1,15 @@
+# И когда...тогда...
+
+Союзы "и когда... тогда" указывают, два действия происходят одновременно: животные воздают славу, старейшины падают на колени.
+
+# воздают славу и честь и благодарение
+
+"слава" и "честь" здесь - синонимы. Альтернативный перевод: "поклоняются и благодарят" или "славят, чествуют и благодарят"
+
+# Сидящему на троне, Живущему во все времена
+
+Речь идёт об одной Личности, Коротая сидит на троне и живёт вечно. См., как вы перевели "сидящему" в <4:2> и <4:3>. Альтернативный перевод: "Тому, Кто Сидит на троне, Кто Живет во все времена"
+
+# во все времена
+
+Дословно «вовеки и веки». Повторение служит усилению акцента. Альтернативный перевод: «всю вечность» (См.: [[rc://*/ta/man/translate/figs-doublet]])
diff --git a/rev/04/10.md b/rev/04/10.md
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index 00000000..fb580fa3
--- /dev/null
+++ b/rev/04/10.md
@@ -0,0 +1,15 @@
+# когда... тогда...
+
+Союзы "и когда... тогда" указывают, два действия происходят одновременно: животные воздают славу, старейшины падают на колени.
+
+# двадцать четыре старейшины
+
+«24 старца». Смотрите, как вы перевели это выражение в [Откр. 4:4](../04/04.md). (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# падают перед Сидящим
+
+Они намеренно простираются на земле лицом вниз, выражая поклонение. Альтернативный перевод: "падают ниц".
+
+# полагают свои венцы перед троном
+
+"венцы" см., как вы перевели это слово в <4:4>. Старцы клали венцы на землю перед троном, выражая подчинение Божьей власти. Альтернативный перевод: «они кладут свои венцы перед троном, выражая подчинение Богу» (См.: [[rc://*/ta/man/translate/translate-symaction]])
diff --git a/rev/04/11.md b/rev/04/11.md
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+++ b/rev/04/11.md
@@ -0,0 +1,7 @@
+# Господь
+
+Дословно: «наш Господь и наш Бог». Речь идёт об одной Личности - о Том, Кто сидит на троне.
+
+# принять славу, честь и силу
+
+У Бога всегда была слава, честь и сила. «Принять» их - значит принять хвалу за них. Альтернативный перевод: «принять хвалу за Свою славу, честь и силу» или «чтобы Тебя прославляли за то, что Ты славный, достойный чести и сильный» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/04/intro.md b/rev/04/intro.md
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+++ b/rev/04/intro.md
@@ -0,0 +1,43 @@
+# Откровение
+
+# Глава 4
+
+# Общие замечания
+
+В соответствии со своим обещанием, данным в 1:19, Бог "разворачивает" перед Иоанном картину грядущего в подробностях его, являя апостолу "что будет после сего". Иоанн смотрит на небо и видит, что там происходит - поклонение Богу и Христу (4:1-5:14).
+Затем следует описание событий, предваряющих второе пришествие Христа (главы 6-18), и само это пришествие (глава 19); затем - Тысячелетнее царство Христа на земле (глава 20), и, наконец, явление Нового Иерусалима, нового неба и новой земля (главы 21-22). Несомненно, что как главной темой всех четырех Евангелий является первое пришествие Христа, так в центре Откровения - Его второе пришествие, описываемое в 19 главе.
+
+В этой главе начинается описание поклонения перед небесным престолом (4:1-5:14). В тексте встречаются множество символов. Значение этих символов часто трудно определить, но в большинстве случаев это не является задачей переводчика.
+Глава начинается описанием поклонения Богу на небе (4:1-11), затем следует описания явления Агнца Христа и последующее славословие (5:1-14).
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в 8-м и 11-м стихах.
+
+Иоанн завершает передавать послания церквям и начинает описывать видение, которое показал ему Господь.
+
+## Особые понятия в этой главе
+
+### Яшма, сердолик и изумруд
+
+Это названия полудрагоценных и драгоценных камней, которые очень ценились: их могли покупать только очень богатые и влиятельные люди - цари и вельможи. Если в вашей культуре нет таких драгоценных камней, вы можете сделать транслитерацию и дать объяснение в комментариях.
+
+### Двадцать четыре старейшины
+
+Этот символ не совсем ясен. Число 24 является суммой 12 и 12 - символа полноты. В ветхозаветном Израиле было двенадцать колен, в новозаветной церкви - двенадцать апостолов. Возможно, 24 старейшины (старца) символизируют полноту Ветхого и Нового Заветов. (См.: [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+### Семь Духов Бога
+
+Это семь духов из [Откр. 1:4](../../rev/01/04.md).
+
+## Прочие возможные трудности перевода в этой главе
+
+### Трудные образы
+
+Трудно даже представить себе исходящие от трона вспышки молний, светильники, которые на самом деле являются духами, и море перед троном, и поэтому эти выражения могут быть трудными для перевода. (См.: [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+## Ссылки:
+
+  * **[Откр. 4:1 Примечания](./01.md)**
+
+**[<<](../03/intro.md) | [>>](../05/intro.md)**
diff --git a/rev/05/01.md b/rev/05/01.md
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+# Связующее утверждение:
+
+Иоанн продолжает описывать то, что он видит в своём видении Божьего трона.
+
+# И видел я в правой руке Сидящего на троне
+
+Это Тот же «Сидящий», что и в Откр. 4:2-3. Книгу, исписанную с обеих сторон «Свиток с надписями с каждой стороны».
+
+βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν - "Свиток написанный внутри и снаружи".
+
+γεγραμμένον (пассив) от γράφω: писать, записывать, написать, сочинять, предписать.
+
+# Свиток
+
+Во времена апостола Иоанна еще не изготавливали книг в современном понимании. Писали на длинных (до 5 м) отрезках папируса или пергамента, которые затем сворачивали в рулон (свиток). Писали обычно только на одной стороне свитка и сворачивали текстом внутрь (с внешней стороны было не видно, что написано в свитке). Альтернативный перевод: "свиток, исписанный и с лицевой, и с оборотной стороны" запечатанный семью печатями свернутый свиток запечатывали восковыми печатями: на край свитка капали воск, прикладывали печать (царь или вельможа могли приложить личный перстень); воск застывал и свиток нельзя было открыть (и прочитать), не сломав печать).
+
+# Запечатанный (свиток) семью печатями
+
+То есть очень-очень надежно, что бы уж точно никто, кто не должен был открывать и читать этот свиток, не смог бы этого сделать.
+
+Парафраз: «И на нем (свитке) было семь печатей, которые держали её закрытой».
+
+σφραγίς: печать.
diff --git a/rev/05/02.md b/rev/05/02.md
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+# Ангел сильный
+
+ἰσχυρός: сильный, мощный, могущественный, крепкий.
+
+# Громким голосом
+
+ἐν φωνῇ μεγάλῃ - "В голосе могучем / великом / громком".
+
+# Кто достоин открыть книгу и снять с неё печати?
+
+ἄξιος: 1. достойный, заслуживающий; 2. соответствующий, приличный. Для того, чтобы развернуть свиток, нужно было снять печати. Альтернативный перевод: «Кто имеет право снять печати и развернуть свиток?»
diff --git a/rev/05/03.md b/rev/05/03.md
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+# Ни на небе, ни на земле, ни под землёй
+
+Не то, что физически не мог, но не имел соответствующих полномочий, прав на это.
diff --git a/rev/05/04.md b/rev/05/04.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rev/05/05.md b/rev/05/05.md
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+# Один из старейшин
+
+Имеется в виду один из 24 старейшин (старцев), упомянутых в Откр. 4:4,10.
+
+Вот победивший лев из колена Иуды
+
+ἰδοὺ ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα - "Вот победивший лев, который из колена Иуды". Иисуса называли львом из колена Иуды (см. также Быт. 49:9-10), так как Он происходил из колена Иуды.
+
+νικάω: побеждать, завоевывать, одерживать решительную победу, быть победоносным.
+
+# Потомок Давида
+
+ῥίζα: 1. корень; перен.источник, начало, основа; 2. побег (из корня или пня), росток; перен.потомок.
diff --git a/rev/05/06.md b/rev/05/06.md
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+# Общая информация:
+
+В тронном зале появляется Агнец.
+
+# Агнец
+
+ἀρνίον: ягненок, агнец. Традиционно с Иисусом ассоциируется именно слово "агнец", а не ягненок.
+
+# Посреди трона и четырёх животных и посреди старейшин стоял Агнец
+
+См. 4:4, 6. Здесь "посреди" означает "между, в середине". стоял Ягненок, как будто заколотый Альтернативный перевод (РБО): "я увидел Ягненка, который стоял словно он был принесен в жертву" имеющий семь рогов и семь глаз... Альтернативный перевод: "У него (у Ягненка) были семь рогов и семь глаз, это семь духов Бога...".
+
+# Семь духов Бога
+
+Смотрите, как вы перевели это название в Откр. 1:4.
+
+# Как бы закланный
+
+εσφαγμένον (причастие в пассиве) от σφάζω закалывать, зарезать, убивать. С причастием в пассиве: закланный, убитый.
+
+# Посланных на всю землю
+
+απεσταλμένοι (причастие в пассиве) ἀποστέλλω: посылать (с поручением), отправлять, отсылать. Альтернативный перевод: «которых Бог послал на всю землю».
diff --git a/rev/05/07.md b/rev/05/07.md
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+# Он пришёл
+
+Он подошёл к трону. Альтернативный перевод: "Этот Агнец подошел и взял свиток".
diff --git a/rev/05/08.md b/rev/05/08.md
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+# Перед Агнцем
+
+Агнец - это детеныш овцы. Здесь Христос образно назван агнцем или ягнёнком.
+
+Смотрите, как вы перевели это слово в Откр. 5:6.
+
+# Двадцать четыре старца / старейшины
+
+«24 старца». Смотрите, как вы перевели выражение в Откр. 4:4.
+
+# И когда... тогда...
+
+Эта конструкция подразумевает, что действия происходят одновременно. Альтернативный перевод: "И как только Он взял свиток, четверо животных... упали" или "Он взял свиток, и тут же четверо животных... упали".
+
+Упали перед Агнцем
+
+«Распростёрлись на земле перед агнцем». Они припали лицами к земле, поклоняясь Агнцу. Они делали это намеренно. Подчеркните, что они не упали случайно.
+
+# Каждый
+
+Каждый из них. Возможные значения: 1) «каждый из старцев и животных» или 2) «каждый из старцев». Золотые чаши, наполненные фимиамом — это молитвы святых Здесь фимиам символизирует молитвы верующих к Богу.
+
+Θυμίαμα: благовоние для курения или каждения в храме.
diff --git a/rev/05/09.md b/rev/05/09.md
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+# Потому что Ты был принесен в жертву
+
+Альтернативный перевод: "принесен в жертву".
+
+# Своей Кровью
+
+Поскольку кровь символизирует жизнь человека, пролитие крови означает смерть. Наверное здесь подразумевается «Своей смертью» или «умерев».
+
+# Искупил нас для Бога
+
+«Ты выкупил людей, чтобы они принадлежали Богу» или «Ты заплатил цену, чтобы люди принадлежали Богу»
+
+# Из каждого колена и языка, и народа, и нации
+
+То есть из каждой этнической группы.
diff --git a/rev/05/10.md b/rev/05/10.md
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+# Царями и священниками нашему Богу
+
+Слова "нашему Богу" относятся и к царям, и к священникам ( ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς).
+
+Альтернативный перевод: "и сделал нас для нашего Бога царями и священниками".
diff --git a/rev/05/11.md b/rev/05/11.md
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+++ b/rev/05/11.md
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+# Сотни миллионов и тысячи тысяч
+
+Используйте выражение, которое в вашем языке означает огромное число. Альтернативный перевод: «миллионы» или «бесчисленное количество людей».
diff --git a/rev/05/12.md b/rev/05/12.md
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+++ b/rev/05/12.md
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+# Достоин Агнец, принесенный в жертву
+
+«Агнец, Который был принесен в жертву, достоин»...
+
+ἄξιος: 1. достойный, заслуживающий; имеющий право; 2. соответствующий, приличный.
+
+# Заколотый / принесенный в жертву
+
+εσφαγμένον (причастие в пассиве) от σφάζω закалывать, зарезать, убивать. С пассивным причастием: закланный, заколотый, убитый.
+
+# Достоин принять силу и богатство, мудрость и могущество, честь и славу, и благословение
+
+У Агнца (Христа) есть все права на то, чтобы принять силу, богатство и все остальное.
+
+# Принять
+
+λαμβάνω: 1. брать, хватать, обхватывать; 2. получать, принимать. Смотрите, как вы перевели похожую фразу в Откр. 4:11.
diff --git a/rev/05/13.md b/rev/05/13.md
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+++ b/rev/05/13.md
@@ -0,0 +1,9 @@
+# на небе и на земле, под землёй
+
+Смотрите, как вы перевели эту фразу в Откр. 5:3.
+
+# Сидящему на троне и Агнцу
+
+Равноценно и Тому и Другому.
+
+Это текст славословия. Альтернативный перевод: "Да будут прославлены и возвеличены, да будут властвовать навеки Сидящий на троне и Агнец!"
diff --git a/rev/05/14.md b/rev/05/14.md
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+++ b/rev/05/14.md
@@ -0,0 +1,7 @@
+# Аминь
+
+Это арамейское слово, означающее "правильно, верно, истинно". Означает согласие с тем, что было сказано. Вы можете либо перевести его как "Истинно так" или, так как "аминь" широко используется в христианской церкви, сделать транслитерацию на алфавите языка перевода.
+
+# Упали и поклонились
+
+См. комментарий к стиху 5:8.
diff --git a/rev/05/intro.md b/rev/05/intro.md
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+# Откровение
+
+# Глава 5
+
+# Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 9-13.
+
+Глава 4 в сущности является вступлением к тому главному, что произойдет в главе 5, а именно - к развертыванию свитка (книги), запечатанного семью печатями. Эта "книга" представляется Иоанну в виде обычного в древности пергаментного свитка, исписанного с обеих сторон и состоящего из семи частей, отделенных друг от друга печатями; по снятии каждой из печатей он развертывался все далее, являя свое содержание, которое соответствовало тому, что происходило после снятия печатей.
+
+Особые понятия в этой главе
+
+### Запечатанный свиток
+
+Цари и важные люди во времена Иоанна писали важные документы на больших кусках бумаги или шкур животных. Потом они скручивали их в трубочку и запечатывали воском, чтобы свиток был закрытым. Только человек, которому был адресован документ, имел власть снять печать и развернуть свиток. В этой главе «Сидящий на троне» написал свиток, и открыть этот свиток мог только Тот, Кто назван здесь «Львом из колена Иуды», «потомком Давида» и «Агнцем».
+
+### Двадцать четыре старца
+
+Старцы - это руководители церквей. Возможно, двадцать четыре старца - это символ всей церкви всех времён. В ветхозаветном Израиле было двенадцать колен, и в новозаветной церкви - двенадцать апостолов.
+
+### Молитвы христиан
+
+Молитвы христиан изображены как фимиам. Наши молитвы - как приятный запах для Бога. Богу приятно, когда христиане молятся.
+
+### семь Духов Бога
+
+Это семь духов из [Откр. 1:4](../../rev/01/04.md).
+
+## Важные фигуры речи в этой главе
+
+### Метафоры
+
+«Лев из колена Иуды» и «Корень Давида» - это метафоры Иисуса. Иисус происходил из колена Иуды и рода Давида. Львы - свирепые животные, люди боятся их, поэтому лев выступает метафорой царя, которому все повинуются. Выражение «Корень Давида» представляет израильского царя Давида как семя, посаженное Богом, а Иисуса - как корень, выросший из этого семени.
+
+## Ссылки:
+
+  * **[Откр. 5:1 Примечания](./01.md)**
+
+**[<<](../04/intro.md) | [>>](../06/intro.md)**
diff --git a/rev/06/01.md b/rev/06/01.md
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+# Связующее утверждение:
+
+Иоанн продолжает описывать события, происходящие перед Божьим троном. Агнец начинает открывать печати на свитке.
+
+# снял
+
+ἀνοίγω: открывать, отверзать, отворять, отпирать, вскрывать (печать).
+
+# одно из четырех животных
+
+здесь и далее речь идет о животных, упомянутых в 4:6, 10 и 5:8, 11, 14. Каждое из животных по очереди произносит слова "иди и смотри". Какое животное когда говорит, не указывается.
+
+# Иди и смотри
+
+см. комментарий в Общих замечаниях к главе 6.
diff --git a/rev/06/02.md b/rev/06/02.md
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+# всадник, имеющий лук
+
+Альтернативный перевод: "всадник с луком",  можно перевести как "лучник". Здесь лук - это оружие.
+
+# Ему был дан венец
+
+Такой венец был, видимо, сделан из золота по подобию венцов из оливковых ветвей или лавровых листьев. Венцы из листьев возлагались на голову победителей спортивных состязаний и военных баталий. Эту фразу можно перевести активной конструкцией. Альтернативный перевод: «он получил венец» или «Бог дал ему венец» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# и вышел он как завоеватель, чтобы победить
+
+Буквально: "вышел он как победитель, чтобы побеждать".
diff --git a/rev/06/03.md b/rev/06/03.md
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@@ -0,0 +1,15 @@
+# Он
+
+речь идет о Ягненке (Агнце).
+
+# вторую печать
+
+Альтернативный перевод: «следующую печать» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# второе животное
+
+Альтернативный перевод: «следующее животное» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# Иди и смотри
+
+см. комментарий в Общих замечаниях к главе 6.
diff --git a/rev/06/04.md b/rev/06/04.md
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+++ b/rev/06/04.md
@@ -0,0 +1,15 @@
+# вышел другой конь, рыжий
+
+Рыжий (πυρρός: огненно-красный, темно-оранжевый, ярко-красный, рыжий. Альтернативный перевод: «вышел другой конь. Он был огненно-красный».
+
+# и сидящему на нём
+
+то есть "сидящему на коне". Альтернативный перевод: "и всаднику"
+
+# и сидящему на нём было позволено
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Бог позволил всаднику» или «Всадник получил разрешение» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Ему был дан большой меч
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Он получил большой меч» или «Бог дал ему большой меч» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/06/05.md b/rev/06/05.md
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+# Он
+
+речь идет о Ягненке (Агнце).
+
+# третью печать
+
+«следующую печать» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# третье животное
+
+«следующее животное»  (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# Иди и смотри
+
+см. комментарий в Общих замечаниях к главе 6.
+
+# весы
+
+устройство для измерения веса. Речь идет о весах, использовавшихся во времена Иоанна в торговле - в следующем стихе речь идет о ценах на пшеницу и ячмень.
diff --git a/rev/06/06.md b/rev/06/06.md
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@@ -0,0 +1,19 @@
+# Хиникс
+
+χοῖνιξ: хиникс (мера сыпучих тел, около 1,1 литра, считавшаяся дневной нормой пропитания для одного человека). Альтернативный перевод: "Один литр" или "одна мерка".
+
+# Динарий
+
+δηνάριον динарий (Римская серебряная монета (около 3.898 гр.). Монета в один динарий была заработком поденного работника за один день. Альтернативный перевод: «одна серебряная монета» или «плата за один день работы». Альтернативный перевод: «одна серебряная монета» или «плата за один день работы».
+
+# Хиникс пшеницы за динарий
+
+В некоторых языках в предложении необходимо употреблять глагол, например: «стоит» или «продаётся». Было очень мало пшеницы, недостаточно для всех, и поэтому цена была очень высокой. Альтернативный перевод: «Хиникс пшеницы стоит один динарий» или «Хиникс пшеницы продаётся за один динарий»
+
+# Хиникс пшеницы за динарий и три хиникса ячменя за динарий
+
+Здесь речь идет о том, что цены на зерно очень высоки. Альтернативный перевод: "Целый день работать за одну мерку пшеницы! Целый день работать за три мерки ячменя!" ячмень был значительно дешевле пшеницы (соотношение 1:3).
+
+# но не повреди масло и вино
+
+Если бы повредили масло и вино, то их стало бы меньше и они подорожали бы. "Масло" и "вино" могут означать так же урожай оливкового масла и винограда. -(См.: [[rc://*/ta/man/translate/figs-metonymy]]). Если бы случился неурожай маслин и винограда, то масло и вино сильно подорожали бы.
diff --git a/rev/06/07.md b/rev/06/07.md
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+# Иди и смотри
+
+см. комментарий в Общих замечаниях к главе 6.
+
+# Он
+
+речь идет о Ягненке (Агнце).
diff --git a/rev/06/08.md b/rev/06/08.md
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+# бледно-зелёного коня
+
+χλωρός: зеленый, желто-зеленый, бледный, зеленовато-бледный, бледно-зеленый. Это цвет мёртвого тела, следовательно, этот цвет символизирует смерть. Можно перевести как "белесый".
+
+# имя у которого "смерть", и ад следовал за ним
+
+Θάνατος: смерть, мор. "Ад" - место, где находятся умершие.
+
+# над четвёртой частью земли
+
+Здесь «земля» означает людей на земле. Альтернативный перевод: «над четвертью всех людей на земле» (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/translate-fraction]])
+
+# мечом
+
+Меч - это оружие, и здесь он символизирует войну. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# дикими животными
+
+То есть смерть будет наступать в результате нападения диких зверей.
diff --git a/rev/06/09.md b/rev/06/09.md
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+# под жертвенником
+
+(εἶδον ὑποκάτω τοῦ θυσιαστηρίου). Иоанну было показано то, что находилось непосредственно под жертвенником.
+
+# убитых
+
+σφάζω: закалывать, зарезать, убивать. Альтернативный перевод: «тех, кого заклали / убили». (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# за Божье слово и за свидетельство, которое они имели
+
+Здесь использована метонимия. «Божье слово» означает весть от Бога. Альтернативный перевод: «за учение Писания и за то, чему они учили об Иисусе Христе» или «потому что они верили в Божье слово, которое является Его свидетельством»; 2) речь идёт о свидетельстве о Божьем слове. Альтернативный перевод: «потому что они свидетельствовали о Божьем слове» (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/06/10.md b/rev/06/10.md
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+++ b/rev/06/10.md
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+# До каких пор
+
+ἕως πότε - "Доколе", "Сколько еще..."? Это риторический вопрос. Его можно передать утверждением: "Скорее отомсти за нашу кровь!"
+
+# мстишь за нашу кровь
+
+Здесь слово «кровь» означает смерть - "мстишь за нашу смерть". Альтернативный перевод: «наказываешь тех, кто убил нас» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/06/11.md b/rev/06/11.md
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+++ b/rev/06/11.md
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+# каждому из них
+
+речь идет о душах убитых за Слово Божье и за свидетельство (стих 9).
+
+# успокоились ещё на короткое время
+
+то есть подождали бы еще совсем немного.
+
+# пока их число не дополнят их сотрудники...
+
+Выражение "дополнить число" здесь переводит греческое πληρωθῶσιν - "исполнятся", "осуществятся". То есть "пока не исполнится с их сотрудниками и братьями не случится то же, что и с ними - пока их не убьют".
+
+# их сотрудники и братья
+
+Это одна группа верующих, описанная двумя словами: сотрудники и братья. Греч. слово αδελφοι означает как братьев, так и сестер. Альтернативный перевод: «их братья и сестры, которые служат Богу вместе с ними» или «их верующие братья и сестры, которые служат Богу вместе с ними».
diff --git a/rev/06/12.md b/rev/06/12.md
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+++ b/rev/06/12.md
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+# шестую печать
+
+«следующую печать» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# великое землетрясение
+
+то есть "сильное землетрясение".
+
+# стало тёмным, как одежда из шерсти
+
+"одежда из шерсти" (σάκκος τρίχινος)- τρίχινος: волосяной (шерстяной), сделанный из волос (шерсти); σάκκος: вретище, рубище (одежда из грубой толстой ткани), грубая ткань, мешковина, власяница (грубая одежда из шерсти какого-либо животного). Рубище или вретище носили во время скорби или траура.  Альтернативный перевод: «стало чёрным, как траурная одежда» (См.: [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/rev/06/13.md b/rev/06/13.md
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+++ b/rev/06/13.md
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+# как смоковница, сотрясаемая сильным ветром...
+
+Смоковница - плодовое дерево.  Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «как смоковница роняет на землю свои незрелые плоды, когда ее колышет сильный ветер» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/06/14.md b/rev/06/14.md
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+++ b/rev/06/14.md
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+# Небо спряталось, свернувшись как свиток
+
+Буквально: небо было отделено, свернувшись как свиток. В древности люди представляли себе небо основательным и вечным, но теперь небо стало как лист папируса, который мог легко рваться и сворачиваться в трубку. (См.: [[rc://*/ta/man/translate/figs-simile]]). Альтернативный перевод: "небо скрылось" или "небо исчезло, как папирус, свернутый в свиток".
diff --git a/rev/06/15.md b/rev/06/15.md
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+++ b/rev/06/15.md
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+# сильные
+
+то есть "богатые и влиятельные".
+
+# цари... всякий раб и всякий свободный
+
+то есть все, независимо от их социального статуса и богатства - начиная от царей и вельмож, от тех, кто силен властью, оружием и богатством, и заканчивая простолюдинами ("свободный") и рабами - все побежали прятаться.
diff --git a/rev/06/16.md b/rev/06/16.md
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+++ b/rev/06/16.md
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+# Общие замечания:
+
+Здесь цитируется Ос. 10:18.
+
+# от лица Сидящего
+
+Его «лицо» символизирует Его «присутствие». Альтернативный перевод: «от присутствия Сидящего» или «от Сидящего» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/06/17.md b/rev/06/17.md
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+# Его гнева
+
+Дословно «Их гнева». То есть гнева Того, Кто сидит на троне, и Ягнёнка.
+
+# Общие замечания:
+
+здесь цитируется Ос. 10:9
+
+# Его гнева
+
+буквально: "их гнева", то есть гнева Сидящего на троне и Ангца.
+
+# кто сможет устоять?
+
+Это риторический вопрос. Его можно передать с помощью утверждения: "и никто не сможет устоять!" (См.: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rev/06/intro.md b/rev/06/intro.md
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+# Откровение
+
+# Глава 6
+
+# Общие замечания
+
+## Структура и формат
+
+В главе описывается снятие семи печатей со свитка. Снятие каждой из печатей сопровождается определенными Автор описывает события, которые происходят после того, как Ягнёнок открывает каждую из первых шести печатей. Ягнёнок не открывает седьмой печати до 8-й главы.
+
+Вы можете отделить абзацем стихи, в которых открывается очередная печать: (6:1, 3, 5, 7, 9, 12).
+
+## Особые понятия в этой главе
+
+### Семь печатей
+
+Во времена апостола Иоанна писали на длинных (до 5 м) отрезках папируса или пергамента, которые затем сворачивали в трубочку (свиток). Свернутый свиток запечатывали восковыми печатями: на край свитка капали воск, прикладывали печать (царь или вельможа могли приложить личный перстень); воск застывал и свиток нельзя было открыть (и прочитать), не сломав печать. "Снять печать" - то есть сломать печать. На свитке, о котором говорит Иоанн, 7 печатей. Чтобы можно было развернуть и прочесть весь свиток, необходимо сломать все 7 печатей.
+
+В данной главе снимается 6 печатей. О 7-й печати речь пойдет в главе 8. (См.: [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+## Важные фигуры речи в этой главе
+
+### Ягнёнок/Агнец
+
+Агнец (ягненок) символизирует Иисуса. Иисус был принесен в жертву за грехи мира подобно тому, как агнцы приносились в жертву Богу в иерусалимском Храме. (См.: [[rc://*/tw/dict/bible/kt/lamb]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+### Сравнения
+
+Как и во всей книге, в главе 6 Иоанн пытается описать то, что он видел на небе. Язык очень образный и полон символов. Переводчикам не следует пытаться истолковать эти символы, это задача для другого проекта (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+## Текстологические особенности
+
+"Иди и смотри"
+
+После открытия первых четырех печатей последовательно каждое из четырех животных говорит: "Иди и смотри!" (6:1, 3, 5, 7), затем следуют слова Иоанна "Я взглянул и увидел всадника..."  - каждый раз Иоанн видит очередного всадника на белом, рыжем, вороном или бледном коне. Создается впечатление, что животное обращается к Иоанну: "Иди и смотри (на коня)". Однако "иди и смотри" (Ἔρχου καὶ ἴδε) встречается только в Византийской традиции текста. В более древних и более надежных рукописях слова "смотри" нет, есть только глагол "иди" (ἔρχου). Таким образом, согласно более надежным рукописям, животное обращается не к Иоанну (чтобы тот посмотрел на коня и всадника), а к всаднику: после снятия первых четырех печатей каждое из четырех животных выпускает одного всадника (говорит "Иди!" и выходит всадник на коне).
+
+В зависимости от решения, принятого вашей переводческой группой, вы можете переводить слова животных как обращенные к всаднику ("Иди!") или в той традиции, которая принята Синодальным переводом - как обращенные к Иоанну ("Иди и смотри!").
+
+## Ссылки:
+
+  * **[Откр. 6:1 Примечания](./01.md)**
+
+**[<<](../05/intro.md) | [>>](../07/intro.md)**
diff --git a/rev/07/01.md b/rev/07/01.md
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+# Общая информация:
+
+Иоанн начинает описывать видение о 144 тысячах слуг Божьих, отмеченных печатями. Они были отмечены печатями после того, как Ягнёнок открыл шестую печать, и до того, как Он открыл седьмую печать.
+
+# На четырёх сторонах земли
+
+Под «четырьмя сторонами» подразумеваются четыре стороны света: север, юг, восток и запад.
diff --git a/rev/07/02.md b/rev/07/02.md
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+++ b/rev/07/02.md
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+# И увидел я другого ангела
+
+Другого ангела можно перевести как "еще одного ангела", подчеркнув, что это не один из четырёх, упомянутых в стихе 1.
+
+Поднимающегося
+
+αναβαίνοντα (причастие) от ἀναβαίνω восходить, подниматься по направлению вверх, влезать, возноситься.
+
+# Печать живого Бога
+
+σφραγίς: печать. Здесь «печать» означает предмет, которым на воске оттискивали изображение или надпись. В данном случае этот предмет использовался для того, чтобы оттискивать печати на Божьих людей.
+
+# И закричал
+
+κράζω: кричать, вопить, восклицать. Вредить земле ἀδικέω: 1. нарушать, преступать (закон), совершать преступление, грешить; 2. вредить, обижать.
+
+Альтернативный перевод: "И он крикнул..: "не причиняйте вред...".
diff --git a/rev/07/03.md b/rev/07/03.md
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index 00000000..4701741f
--- /dev/null
+++ b/rev/07/03.md
@@ -0,0 +1,7 @@
+# Пока мы не поставим печать на лбы
+
+σφραγίζω: запечатывать, прилагать печать, отмечать печатью, скрывать. Здесь «печать» означает оттиск, в данном случае эта печать подтверждает, что человек принадлежит Богу и Бог его хранит. Альтернативный перевод: "пока мы не отметим печатью лица служителей нашего Бога".
+
+# Рабам
+
+греч. δουλος означает "раб" или "слуга". Альтернативный перевод: "служителям нашего Бога". Это не обязательно священники. Раб/слуга Бога здесь - тот, кто поклоняется Богу и исполняет Его волю.
diff --git a/rev/07/04.md b/rev/07/04.md
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index 00000000..82307ce7
--- /dev/null
+++ b/rev/07/04.md
@@ -0,0 +1,11 @@
+# И я слышал число запечатленных
+
+(не просто отмеченных, а отмеченных печатью, или запечатленных)
+
+εσφραγισμένων (причастие в пассиве) от σφραγίζω: запечатывать, прилагать печать, отмечать печатью, скрывать. С причастием в пассиве: запечатленные. Альтернативный перевод: "И я слышал, как было названо количество тех, кто имел печать на лице: таких людей было 144 тысячи" 144 тысячи число 144 кратно 12. В последующих стихах говорится, что из каждого из 12-ти родов (племен) народа Израиля печать на лице имели по 12 тысяч человек.
+
+# Из всех родов Израиля
+
+Неверный перевод, на самом деле:
+
+ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ - "Из всякого колена (племени) сыновей Израиля".
diff --git a/rev/07/05.md b/rev/07/05.md
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index 00000000..37990180
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+++ b/rev/07/05.md
@@ -0,0 +1,9 @@
+# Из рода Иуды
+
+Здесь и далее перечисляются 12 родов (племен), которые составляли народ Израиля.
+
+Отмечено
+
+(Неверный перевод! Если отмечено, то печатью, а не просто "отмечено").
+
+εσφραγισμένοι (причастие в пассиве) от σφραγίζω: запечатывать, прилагать печать, отмечать печатью, скрывать. С причастием: запечатлено.
diff --git a/rev/07/06.md b/rev/07/06.md
new file mode 100644
index 00000000..27028644
--- /dev/null
+++ b/rev/07/06.md
@@ -0,0 +1,3 @@
+# Отмечено
+
+(неверный перевод! Если отмечено, то печатью, а не просто "отмечено"). εσφραγισμένοι (причастие в пассиве) от σφραγίζω: запечатывать, прилагать печать, отмечать печатью, скрывать. С причастием: запечатлено.
diff --git a/rev/07/07.md b/rev/07/07.md
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+++ b/rev/07/07.md
@@ -0,0 +1,3 @@
+# Отмечено
+
+(неверный перевод! Если отмечено, то печатью, а не просто "отмечено"). εσφραγισμένοι (причастие в пассиве) от σφραγίζω: запечатывать, прилагать печать, отмечать печатью, скрывать. С причастием: запечатлено.
diff --git a/rev/07/08.md b/rev/07/08.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/rev/07/08.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rev/07/09.md b/rev/07/09.md
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+++ b/rev/07/09.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+Иоанн начинает описывать второе видение о множестве людей, славящих Бога. Это видение тоже случилось после того, как Агнец открыл шестую печать, и до того, как Он открыл седьмую печать.
+
+# И вот, большое множество людей
+
+καὶ ἰδοὺ ὄχλος πολύς - "И вот толпа многая".
+
+Парафраз: «огромное число людей» или «множество людей». Это другие люди, не те, о которых говорится в предыдущих стихах (из различных родов (племен) Израиля, отмеченные печатью). В отличие от представителей народа Израиля, эти люди - из других народов и племён, то есть из язычников.
+
+Стояли перед Агнцем
+
+ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου - "Стоявших перед троном и перед Агнцем".
+
+# В белой одежде
+
+περιβεβλημένους στολὰς λευκὰς - "Одетых в одеяние белое". Здесь «белый» цвет символизирует чистоту.
+
+# И ветви финиковых пальм в руках их
+
+(См. καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν) - подобное происходило с Иисусом во время Его триумфального входа в Иерусалим за неделю до Его распятия.
diff --git a/rev/07/10.md b/rev/07/10.md
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index 00000000..3406e0a4
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+++ b/rev/07/10.md
@@ -0,0 +1,9 @@
+# Спасение нашему Богу
+
+Спасение... и Агнцу
+
+(См. ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ) - "Спасение Богу нашему сидящему на троне и Агнцу (все в дательном падеже, начиная с Бога).
+
+Они прославляли Бога и Агнца (Иисуса). Альтернативный перевод: «Наш Бог, Который сидит на троне, и Агнец спасли нас!»
+
+Другой перевод: "спасение у Бога нашего... и у Агнца". (РБО).
diff --git a/rev/07/11.md b/rev/07/11.md
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index 00000000..ae9ad1be
--- /dev/null
+++ b/rev/07/11.md
@@ -0,0 +1,7 @@
+# И четырёх животных
+
+Это четыре животных, о которых говорится в [Откр. 4:6-8](../04/06.md).
+
+# Упали... на свои лица
+
+Это идиома, означающая, что они легли лицом к земле. Смотрите, как вы перевели «простираются» в [Откр. 4:10](../04/10.md). Альтернативный перевод: «они преклонились перед» (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rev/07/12.md b/rev/07/12.md
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index 00000000..0a28d474
--- /dev/null
+++ b/rev/07/12.md
@@ -0,0 +1,11 @@
+# Благословение и слава... нашему Богу
+
+«Наш Бог достоин всей хвалы, славы, мудрости, благодарения, чести, силы и могущества»
+
+# Благословение и слава... благодарение, честь... нашему Богу
+
+Можно использовать глагол «отдавать» или «воздавать». Альтернативный перевод: «Мы воздаём хвалу, славу, благодарение и честь нашему Богу»
+
+# Во все времена
+
+Дословно «вовеки и веки». Это выражение подчёркивает, что хвала Ему никогда не прекратится.
diff --git a/rev/07/13.md b/rev/07/13.md
new file mode 100644
index 00000000..60e1dcef
--- /dev/null
+++ b/rev/07/13.md
@@ -0,0 +1,7 @@
+# И заговорив... спросил меня
+
+"Заговорив... спросил" - семитизм, когда кроме глагола ("спросил") используется причастие ("заговорив"), чтобы ввести прямую речь. Эту фразу лучше перевести как: "И один из старейшин спросил меня: "кто эти...?"."
+
+# Эти одетые в белую одежду
+
+Здесь используется субстантивированное прилагательное ("одетые", οὗτοι οἱ περιβεβλημένοι). Возможно, в вашем языке следует прояснить, что речь идет о людях: "кто эти люди, одетые в белую одежду..."
diff --git a/rev/07/14.md b/rev/07/14.md
new file mode 100644
index 00000000..cb53936c
--- /dev/null
+++ b/rev/07/14.md
@@ -0,0 +1,15 @@
+# Я сказал ему: "ты знаешь, господин"
+
+Такой ответ означает, что предыдущий вопрос ("кто эти люди, одетые в белую одежду...?") был риторическим. Старейшина спрашивал Иоанна не потому, что сам не знал ответ (как мы видим, старейшина знал, кто эти люди); он хотел узнать, знает ли Иоанн ответ на этот вопрос. Поэтому ответ Иоанна можно перевести как: "Нет не знаю. Скажи мне, кто они!" пришел от великой скорби то есть пережили великие бедствия (гонения).
+
+Пришёл от великой скорби
+
+οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης - "Пришедшие от / из великой скорби".
+
+ερχόμενοι (причастие) от ἔρχομαι: приходить, идти. С причастием: пришедшие.
+
+# Они омыли свою одежду и убелили её Кровью Агнца
+
+Имеется в виду, что они оправдались Кровью Агнца. Альтернативный перевод: «Они оправдались, отмыв свою одежду добела Его Кровью». Кровью Агнца Под «кровью» подразумевается смерть Агнца.
+
+Возможно, здесь имеется в виду, что эти людей гнали и преследовали за веру в Иисуса (Агнца), и они пролили свою кровь, как и Иисус пролил Свою Кровь на кресте. Одновременно здесь говорится о Крови (смерти) Иисуса, благодаря которой верующие получают оправдание (белые одежды - это знак праведности).
diff --git a/rev/07/15.md b/rev/07/15.md
new file mode 100644
index 00000000..e3ba1dce
--- /dev/null
+++ b/rev/07/15.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Старец продолжает свою речь к Иоанну.
+
+# Они... в них
+
+Эти местоимения указывают на людей, которые прошли через великую скорбь.
+
+# День и ночь
+
+Это выражение означает «всё время», «непрестанно» (См.: [[rc://*/ta/man/translate/figs-merism]])
+
+# Будет жить в них
+
+Дословно «растянет Свой шатёр над ними». О Божьей защите говорится, как об укрытии, под которым человек живёт. Альтернативный перевод: «укроет их» или «будет их защищать» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/07/16.md b/rev/07/16.md
new file mode 100644
index 00000000..2157fe3d
--- /dev/null
+++ b/rev/07/16.md
@@ -0,0 +1,9 @@
+# Общие замечания:
+
+Автор цитирует Ис. 49:10.
+
+# Солнце и зной не будут палить их
+
+(Неверный перевод)
+
+Дословно: «И уже не упадет на них солнце и всякий зной» - πέσῃ ἐπ’ αὐτοὺς ὁ ἥλιος οὐδὲ πᾶν καῦμα. Альтернативный перевод: «Солнце и зной не будут уже их изнурять».
diff --git a/rev/07/17.md b/rev/07/17.md
new file mode 100644
index 00000000..62d41b44
--- /dev/null
+++ b/rev/07/17.md
@@ -0,0 +1,23 @@
+# Общие замечания:
+
+Автор цитирует отрывок из Пс. 22 и Ис. 49:10б.
+
+# Их... их
+
+Эти местоимения указывают на людей, которые прошли через великую скорбь.
+
+# Агнец, Который посреди трона
+
+ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου - «Потому что Агнец, Который (стоит) посреди (в центре) трона / престола»...
+
+# Потому что Агнец... будет пасти и водить их
+
+Старец показывает заботу Агнца о Своих людях как заботу пастуха о своих овцах. Альтернативный перевод: «потому что Агнец будет заботиться о них, как пастух заботится о своих овцах».
+
+# Водить их к источникам воды жизни
+
+Автор говорит об источнике жизни как о родниках свежей воды. Альтернативный перевод: «водить их, как пастух водит своих овец к свежей воде».
+
+# Бог вытрет каждую слезу с их глаз
+
+Альтернативный перевод: «Бог заберёт их печаль, как будто вытрет слёзы и они всегда будут счастливы».
diff --git a/rev/07/intro.md b/rev/07/intro.md
new file mode 100644
index 00000000..c95cd3e8
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+++ b/rev/07/intro.md
@@ -0,0 +1,35 @@
+# Откровение
+
+# Глава 7
+
+# Общие замечания
+
+## Структура и формат
+
+Вопрос, поставленный в конце шестой главы, - сможет ли в дни великой скорби спастись хоть кто-нибудь? - получает утвердительный ответ в седьмой главе. В ней говорится о двух категориях спасенных в эти страшные дни. 1) О спасенных из колен израильских; 2) О спасенных - но только духовно, ибо физически они будут замучены, - из всех других народов.
+
+Богословы по-разному толкуют эту главу. Переводчикам не обязательно понимать весь смысл этой главы, чтобы правильно перевести её смысл.
+
+Важно точно перевести числа в этой главе. Число 144,000 - это двенадцать умножить на двенадцать тысяч.
+
+Переводчики должны знать о том, что колена израильского народа перечисляются в этой главе не в том порядке, в котором они обычно перечисляются в Ветхом Завете.
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 5-8 и 15-17.
+
+## Особые понятия в этой главе
+
+### Поклонение
+
+Бог спасает своих людей и проводит их через времена скорби. В ответ Божий народ поклоняется Богу.
+
+## Важные фигуры речи в этой главе
+
+### Ягнёнок
+
+Это Иисус. В этой главе это также одно из имён Иисуса.
+
+## Ссылки:
+
+  * **[Откр. 07:01 Примечания](./01.md)**
+
+**[<<](../06/intro.md) | [>>](../08/intro.md)**
diff --git a/rev/08/01.md b/rev/08/01.md
new file mode 100644
index 00000000..7772e36c
--- /dev/null
+++ b/rev/08/01.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Ягнёнок открывает седьмую печать.
+
+# и когда он снял
+
+ἀνοίγω: открывать, вскрывать (печать). Лучше перевести "вскрыл печать".
+
+# седьмую печать
+
+Это последняя из семи печатей на свитке. Альтернативный перевод: «последнюю, седьмую печать» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# на небе наступило молчание
+
+σιγὴ - тишина, безмолвие
diff --git a/rev/08/02.md b/rev/08/02.md
new file mode 100644
index 00000000..3b3915e3
--- /dev/null
+++ b/rev/08/02.md
@@ -0,0 +1,3 @@
+# Им было дано семь труб
+
+Каждому из них было дано по одной трубе; кто дал ангелам трубы, не указано. Возможные значения: «Бог дал им семь труб». Альтернативный перевод (если вы не можете использовать пассивную форму): "и каждый из них получил по трубе" (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/08/03.md b/rev/08/03.md
new file mode 100644
index 00000000..a97dbc82
--- /dev/null
+++ b/rev/08/03.md
@@ -0,0 +1,15 @@
+# другой ангел
+
+то есть не один из семи, о которых речь идет в предыдущем стихе. Альтернативный перевод: "и пришёл еще один ангел".
+
+# золотую кадильницу... фимиама
+
+кадильница - небольшая коробочка с прорезями, в которую клали благовония (фимиам). Благовония поджигали, они тлели и источали ароматный дым; это действие называлось "каждение" (до сих пор используется в православной церкви). Каждение символизировало молитву.
+
+# дано ему было много фимиама
+
+Альтернативный перевод (если вы не можете использовать пассивную форму): "И он получил много фимиама".
+
+# вместе с молитвами всех святых положил их на жертвенник
+
+под "их" здесь имеются в виду кадильница и молитвы святых. Видимо, речь здесь идет о том, что кадильница, полная фимиама была поставлена на жертвенник. Так как дым тлеющего фимиама символизировал молитву ("да вознесется молитва моя как фимиам" Пс. 140:2), то кадильница приносится в жертву Богу, как и молитвы всех святых людей.
diff --git a/rev/08/04.md b/rev/08/04.md
new file mode 100644
index 00000000..94922a68
--- /dev/null
+++ b/rev/08/04.md
@@ -0,0 +1,7 @@
+# и поднялся дым от фимиама
+
+ἀναβαίνω: восходить, подниматься, влезать, возноситься. Парафраз: "И вознеслось облако благовоний".
+
+# из руки ангела
+
+То есть из кадильницы в руке ангела. Альтернативный перевод: «из кадильницы в руке ангела» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/08/05.md b/rev/08/05.md
new file mode 100644
index 00000000..9fb75b94
--- /dev/null
+++ b/rev/08/05.md
@@ -0,0 +1,7 @@
+# наполнил её огнём
+
+Слово «огонь» здесь, скорее, означает горящие угли. Альтернативный перевод: «наполнил её горящими углями» или «наполнил её углями огня» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# бросил на землю
+
+здесь имеется в виду именно земля (γη), а не "пол" ("бросил на пол"). Кадильница упала с небес (где происходит действо) на землю (где произошли "шумы, громы, молнии и землетрясение).
diff --git a/rev/08/06.md b/rev/08/06.md
new file mode 100644
index 00000000..8d20b994
--- /dev/null
+++ b/rev/08/06.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Это вводное предложение. Далее каждый из семи ангелов поочередно будут трубить в трубы.
diff --git a/rev/08/07.md b/rev/08/07.md
new file mode 100644
index 00000000..d0257501
--- /dev/null
+++ b/rev/08/07.md
@@ -0,0 +1,3 @@
+# были брошены на землю
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «и упали на землю град и огонь, смешанные с кровью» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/08/08.md b/rev/08/08.md
new file mode 100644
index 00000000..cececbaf
--- /dev/null
+++ b/rev/08/08.md
@@ -0,0 +1,16 @@
+# второй ангел
+
+«следующий ангел» (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# похожее на большую скалу, пылающую огнём, упала
+
+здесь в переводе несогласование: "нечто, похожее на большую скалу... упало".
+"похожее на большую скалу, пылающую огнём" - Альтернативный перевод: "и словно огромная гора огня упала в море" (РБО).
+
+# одна треть моря стала кровью
+
+Слово «треть» можно объяснить в переводе. Альтернативный перевод: «Как будто море разделилось на три части, и одна из частей стала кровью» (См.: [[rc://*/ta/man/translate/translate-fraction]])
+
+# стала кровью
+
+Возможные значения: она 1) «стала красной, как кровь» или 2) «на самом деле превратилась в кровь». (См.: [[rc://*/ta/man/translate/figs-simile]])
diff --git a/rev/08/09.md b/rev/08/09.md
new file mode 100644
index 00000000..1beae6cb
--- /dev/null
+++ b/rev/08/09.md
@@ -0,0 +1,3 @@
+# всего живого в море
+
+«рыб и других животных, обитающих в море»
diff --git a/rev/08/10.md b/rev/08/10.md
new file mode 100644
index 00000000..d03dcbef
--- /dev/null
+++ b/rev/08/10.md
@@ -0,0 +1,7 @@
+# с неба упала большая звезда, горящая как факел
+
+«большая звезда, горящая как факел, упала с неба» Огонь той большой звезды напоминал огонь факела. (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# водные источники
+
+имеются в виду ручьи и ключи.
diff --git a/rev/08/11.md b/rev/08/11.md
new file mode 100644
index 00000000..e841c941
--- /dev/null
+++ b/rev/08/11.md
@@ -0,0 +1,11 @@
+# Название этой звезды «Полынь»
+
+ἌψινΘος: полынь (сильнопахнущее растение, содержащее горький сок). Полынь считали ядовитым растением. Альтернативный перевод: «Название этой звезды -"Горькая"» (См.: [[rc://*/ta/man/translate/translate-unknown]])
+
+# сделалась как полынь
+
+То есть вода стала горькой, как полынь. Альтернативный перевод: «стала горькой, как полынь» или «стала горькой» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# умерли из-за воды, потому что она стала горькой
+
+Если необходимо, вы можете объяснить: "умерли, выпив горькую воду" или "умерли, потому что не могли пить горькую воду".
diff --git a/rev/08/12.md b/rev/08/12.md
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+# была поражена треть солнца
+
+πλήσσω: ударять, бить, поражать. Альтернативный перевод: «треть солнца была уничтожена".
+
+# одна треть их померкла
+
+Возможные значения: 1) «треть времени они не светились» или 2) «треть солнца, треть луны и треть звёзд перестали светить»
+
+# треть дня, как и одна треть ночи, были темны
+
+«на протяжении трети дня и трети ночи не было света» или «они не светили на протяжении трети дня и трети ночи»
diff --git a/rev/08/13.md b/rev/08/13.md
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+# от звуков труб остальных трёх ангелов
+
+Эту фразу можно переделать в придаточное предложение, где ангелы выступают в роли подлежащего. Альтернативный перевод: «потому что три ангела, которые ещё не протрубили, должны вот-вот протрубить» или "от звука остальных труб, в которые вскоре протрубят три ангела!"
diff --git a/rev/08/intro.md b/rev/08/intro.md
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+# Откровение
+
+# Глава 8
+
+# Общие замечания
+
+## Особые понятия в этой главе
+
+### Семь печатей и семь труб
+
+В этой главе начинается рассказ о том, что произошло, когда Ягнёнок открыл седьмую печать (о первых шести говорилось в главах 5 и 6. После снятия седьмой печати семь ангелов начинают поочередно трубить в трубы, и со звуком каждой трубы на землю приходит бедствие. В главе 8 говорится о первых четырех из семи труб и последующих бедствиях. Об остальных трубах и их последствиях говорится в главе 9. (См.: [[rc://*/ta/man/translate/writing-apocalypticwriting]]))
+
+## Важные фигуры речи в этой главе
+
+### Пассивная форма (страдательный залог)
+
+Иоанн в этой главе неоднократно использует пассивную форму глаголов или страдательный залог, тем самым скрывая субъект действия. Если в языке переводчика пассивная форма (страдательный залог) не употребляется, то нужно будет перестроить фразу (в комментарии будут указаны возможные варианты) (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+### Сравнения
+
+В стихах 8 и 10 автор использует сравнения, пытаясь описать образы, которые он видел в видении. (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+## Ссылки:
+
+  * **[Откр. 8:1 Примечания](https://v-mast.com/events/translator-tn/01.md)**
+
+**[<<](https://v-mast.com/events/07/intro.md) | [>>](https://v-mast.com/events/09/intro.md)**
diff --git a/rev/09/01.md b/rev/09/01.md
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+# Связующее утверждение:
+
+Пятый из семи ангелов начинает трубить в свою трубу.
+
+# Я увидел звезду, упавшую с неба
+
+Иоанн увидел звезду уже после того, как она упала. Он не видел, как она падает.
+
+# И дан ему ключ от колодца бездны
+
+καὶ ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου - "И дан ему ключ (от) колодца бездны".
+
+«Ключ, который открывает колодец бездны».
+
+κλείς: ключ.
+
+φρέαρ: колодезь, кладезь.
+
+ἄβυσσος бездна, пропасть, неизмеримая глубина, перен. преисподняя (место обитания мертвых и демонов, т.е. бесов).
+
+Колодца бездны
+
+Возможные значения: 1) «колодец» - это другое название бездны, представляющее её длинной и узкой; 2) «колодец» означает вход в бездну.
diff --git a/rev/09/02.md b/rev/09/02.md
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+# Словно дым из большой печи
+
+Из большой печи валит густой чёрный дым. Альтернативный перевод: «как густой дым, исходящий из большой печи».
+
+# Померкли
+
+εσκοτώθη (пассив) от σκοτόω: погружать во тьму, затемнять; перен. ослеплять, помрачать.
+
+Парафраз: «Погрузилось во тьму».
diff --git a/rev/09/03.md b/rev/09/03.md
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+# Саранча
+
+Вид насекомых, которые летают вместе большими стаями. Люди боятся саранчу, потому что она может съесть все листья в саду и на деревьях.
+
+На землю вышла не одна саранча (одно насекомое), а множество. "Дым черный, как бы из трубы" (см. стих 2) - это тучи саранчи: стаи саранчи действительно похожи на черное облако или дым.
+
+"Саранчой" также называют людей/существ, которые приходят в большом количестве и уничтожают все на своем пути; далее из текста станет ясно, что это были не насекомые, а какие-то сверхъестественные существа.
+
+# Власть, какую имеют земные скорпионы
+
+Скорпионы могут жалить и отравлять других животных и людей. Альтернативный перевод: «способность жалить людей, как скорпионы".
+
+Саранча в природе поедает только растения, на людей не нападает (см. стих 4). Скорпион же, напротив, безопасен для растений и опасен (ядовитым жалом) для человека и животных. То есть здесь опасность скорпиона (которые всегда встречаются поодиночке) помножена на количество (полчища саранчи).
+
+Скорпионы
+
+Маленькие насекомые с ядовитым жалом на хвосте. Они жалят очень больно и мучительно.
diff --git a/rev/09/04.md b/rev/09/04.md
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+# Связующее утверждение:
+
+В этом стихе объясняется, что значит "саранче была дана власть скорпионов" - саранча стала опасна для людей. только людям, которые не имеют Божьей печати на своих лбах см., как вы перевели это в 7:3.
+
+Ей было сказано, чтобы она не наносила вред ни земной траве, ни зелени, ни дереву
+
+Обычно саранча представляет серьёзную угрозу для людей, потому что стаи саранчи могут поесть все листья на растениях и деревьях. Этой саранче было сказано не делать этого.
+
+# А только людям
+
+Подразумевается «наносить вред». Альтернативный перевод: «а чтобы она наносила вред только людям».
+
+# Божьей печати
+
+Здесь «печать» означает предмет, которым на воске оттискивали изображение или надпись. В данном случае этот предмет использовался для того, чтобы оттискивать печати на Божьих людей. Смотрите, как вы перевели эту фразу в [Откр. 7:3](../07/03.md). Альтернативный перевод: «Божьего отпечатка».
+
+# Лбах
+
+Лоб - это верхняя часть лица, выше глаз.
diff --git a/rev/09/05.md b/rev/09/05.md
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--- /dev/null
+++ b/rev/09/05.md
@@ -0,0 +1,15 @@
+# Ей было позволено не...
+
+«Ей» - то есть саранче. ([Откр. 9:3](../09/03.md))
+
+# Их
+
+людей, который жалила саранча
+
+# А только мучить
+
+То есть ей было позволено только мучить. Альтернативный перевод: «а ей было позволено только мучить их». Мучение от нее похоже на мучение от скорпиона, когда он жалит человека см. стих 3-4 - саранча жалила, как жалят скорпионы.
+
+Мучить пять месяцев
+
+Саранче было позволено делать это на протяжении пяти месяцев. «Причинять им ужасную боль».
diff --git a/rev/09/06.md b/rev/09/06.md
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+++ b/rev/09/06.md
@@ -0,0 +1,9 @@
+# Люди будут искать смерти, но не найдут её
+
+Это можно сказать без употребления абстрактного имени «смерть». Альтернативный перевод: «люди будут пытаться умереть, но не смогут» или «люди будут пытаться убить себя, но не смогут умереть».
+
+# Захотят умереть, но смерть убежит от них
+
+Захотят умереть, но смерть убежит от них. это параллелизм: две фразы означают фактически одно и то же. Мучения от укусов скорпионами будут такими сильными, что люди предпочли бы умереть, но это будет невозможно.
+
+Иоанн говорит о смерти, как о человеке или животном, которые могут убегать. Альтернативный перевод: «они не смогут умереть» или «они не умрут».
diff --git a/rev/09/07.md b/rev/09/07.md
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+++ b/rev/09/07.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Общая информация: в стихах 7-10 Иоанн описывает "саранчу". Становится понятно, что "саранчой" она называется только потому, что этих существ - огромное количество (как обычно бывает саранчи).
+
+Золотые венцы
+
+Это были венцы, сделанные из золота, похожие на венцы из оливковых ветвей или лавровых листьев. Венцы из листьев возлагались на голову победителей спортивных состязаний.
diff --git a/rev/09/08.md b/rev/09/08.md
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+++ b/rev/09/08.md
@@ -0,0 +1,3 @@
+# Её волосы – как женские волосы
+
+Имеется в виду - волосы длинные, как у женщины (во времена Иоанна женщины всегда носили длинные волосы).
diff --git a/rev/09/09.md b/rev/09/09.md
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index 00000000..ba6ccb1d
--- /dev/null
+++ b/rev/09/09.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rev/09/10.md b/rev/09/10.md
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index 00000000..50a5ff89
--- /dev/null
+++ b/rev/09/10.md
@@ -0,0 +1,11 @@
+# У саранчи были хвосты
+
+Саранча здесь собирательное, множественное. В оригинале дословно: «У них были хвосты».
+
+# Как у скорпионов, и в этих хвостах было жало
+
+Скорпион - маленькое насекомое с ядовитым жалом на длинном хвосте. Когда он жалит человека, тот испытывает сильную боль или даже умирает. Смотрите, как вы перевели похожую фразу в [Откр. 9:6](../09/06.md). Альтернативный перевод: «с жалом, как у скорпионов» или «с жалом, которое причиняет страшную боль, как жало скорпиона».
+
+# В её власти было наносить вред людям пять месяцев
+
+Возможные значения: 1) они имели власть на протяжении пяти месяцев наносить вред людям; или 2) они могли жалить людей, и люди мучились от боли на протяжении пяти месяцев.
diff --git a/rev/09/11.md b/rev/09/11.md
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index 00000000..b4bbcc95
--- /dev/null
+++ b/rev/09/11.md
@@ -0,0 +1,17 @@
+# Над собой она имела царя - ангела бездны
+
+Альтернативный перевод: "И царь саранчи - ангел Бездны".
+
+Бездны
+
+ἄβυσσος: бездна, пропасть, неизмеримая глубина, перен. преисподняя (место обитания мертвых и демонов, т.е. бесов).
+
+Бездна - крайне глубокая и узкая дыра. Возможные значения: 1) у этой дыры нет дна, она уходит в бесконечность; или 2) эта дыра такая глубокая, что кажется, будто у неё нет дна. Смотрите, как вы перевели эту фразу в [Откр. 9:1](../09/01.md).
+
+# Аввадон... Аполлион
+
+Оба названия означают «Губитель».
+
+Ἀβαδδών: Аваддон (ангел Разрушитель, в Отк 9:11 перев. на греч. Аполлион, см.623 (Ἀπολλύων).
+
+Ἀπολλύων: Аполлион (букв. Разрушитель; греч. перев. евр. 03 (Ἀβαδδών)).
diff --git a/rev/09/12.md b/rev/09/12.md
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--- /dev/null
+++ b/rev/09/12.md
@@ -0,0 +1,7 @@
+# Идут ещё два горя
+
+οὐαί: горе!; возглас скорби.
+
+Имеется в виду, что за нашествием саранчи следуют еще два бедствия.
+
+Альтернативный перевод: "Одно бедствие прошло; но будут еще два больших бедствия".
diff --git a/rev/09/13.md b/rev/09/13.md
new file mode 100644
index 00000000..5c958028
--- /dev/null
+++ b/rev/09/13.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Шестой из семи ангелов начинает трубить в свою трубу. σαλπίζω: трубить; раздается трубный звук, звучит труба.
+
+Я услышал голос
+
+Здесь «Я» означает Иоанна. Иоанн не объясняет, кем был этот говорящий. Альтернативный перевод: «Я слышал, как кто-то говорил».
+
+# Из четырех рогов золотого жертвенника
+
+Это выступы в форме рогов сверху жертвенника, на каждом из четырёх его углов.
diff --git a/rev/09/14.md b/rev/09/14.md
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index 00000000..556997a5
--- /dev/null
+++ b/rev/09/14.md
@@ -0,0 +1,15 @@
+# Голос говорил
+
+Здесь «голос» означает говорящего. Альтернативный перевод: «Говорящий сказал». Кто именно говорил, не ясно.
+
+# Четырёх ангелов, связанных
+
+В тексте не сказано, кто связал ангелов.
+
+δεδεμένους (пассив) от δέω: 1. связывать, привязывать; 2. сковывать, заключать в узы, оковы.
+
+# При великой реке Евфрат
+
+У реки, или рядом с рекой Евфрат.
+
+Εὐφράτης: Евфрат (река, являющаяся западной границей Месопотамии, одна из двух главных рек, наравне с Тигром в месопотамском регионе).
diff --git a/rev/09/15.md b/rev/09/15.md
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--- /dev/null
+++ b/rev/09/15.md
@@ -0,0 +1,9 @@
+# И были эти четыре ангела освобождены. Они были приготовлены на этот час
+
+ελύθησαν (пассив) от λύω: 1. отвязывать, развязывать; 2. освобождать, отпускать на свободу.
+
+Альтернативный перевод: «Кто-то развязал четырёх ангелов, которые были приготовлены на этот час»...
+
+# На этот час и день, месяц и год, чтобы умертвить третью часть людей
+
+Эти слова употреблены здесь для того, чтобы показать, что они были приготовлены на особо избранное время, а не на любое время. Ангелам было разрешено делать то, что они должны, убивать людей. Речь видимо идет об Ангелах Губителях.
diff --git a/rev/09/16.md b/rev/09/16.md
new file mode 100644
index 00000000..bf1cec9b
--- /dev/null
+++ b/rev/09/16.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+200 миллионов солдат на конях появились в видении Иоанна. Иоанн уже не говорит о четырех ангелах, упомянутых в предыдущем стихе.
+
+# 200 миллионов
+
+## καὶ ὁ ἀριθμὸς τῶν στρατευμάτων τοῦ ἱππικοῦ δισμυριάδες μυριάδων - "И число войск (воинств) конницы (кавалерии) двадцать тысяч по десять тысяч".
+
+## στράτευμα: войско, армия, воинство, отряд воинов.
+
+ἱππικός: конный, конский; ср.р. употр. как сущ. конница, кавалерия.
+μυριάς: мириада, десять тысяч, тьма.
+δισμυριάδες: два десятка тысяч.
+
+Вот некоторые способы выражения: "двести миллионов" - "двадцать тысяч раз по десять тысяч". Если на вашем языке нет числа, передающего эту цифру, вы можете посмотреть, как вы подобное большое число перевели в  [Откр. 5:11](../05/11.md).
diff --git a/rev/09/17.md b/rev/09/17.md
new file mode 100644
index 00000000..5c5dd48e
--- /dev/null
+++ b/rev/09/17.md
@@ -0,0 +1,19 @@
+# Огненно-красная
+
+Смотрите, как вы перевели это выражение в [Откр. 6:3](../06/03.md).
+
+πύρινος: огненный.
+
+# Темно-синюю
+
+ὑακίνΘινος: гиацинтовый (цвет), темно-синий.
+
+Жёлтая, как сера
+
+Θειώδης: серный, цвета серы.
+
+«Серо-жёлтая» или «ярко-жёлтая, как сера».
+
+# И из ртов выходил огонь, дым и сера
+
+«Огонь, дым и сера выходили из их ртов коней».
diff --git a/rev/09/18.md b/rev/09/18.md
new file mode 100644
index 00000000..eb0a47ba
--- /dev/null
+++ b/rev/09/18.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иоанн продолжает описывать коней и наказание всего человечества.
+
+# Одна треть людей
+
+«Треть людей» - 1/3 людей. Смотрите, как вы перевели слово «треть» в [Откр. 8:7](../08/07.md).
diff --git a/rev/09/19.md b/rev/09/19.md
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+# А хвосты были похожи на змей и имели головы, которыми они причиняли вред
+
+αἱ γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλὰς καὶ ἐν αὐταῖς ἀδικοῦσι - "Потому что хвосты их (коней) походили на змей, имеющие головы и ими (головами) вредили".
+
+ἀδικέω: вредить, обижать.
diff --git a/rev/09/20.md b/rev/09/20.md
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+++ b/rev/09/20.md
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+# Которые не были умерли от этих наказаний
+
+Альтернативный перевод: «те, кто не погиб от наказаний».
+
+# В поклонении демонам и золотым, серебрянным, медным, каменным и деревянным идолам, которые не могут ни видеть, ни слышать, ни ходить.
+
+Эта фраза напоминает нам, что идолы не живые и не достойны поклонения. Однако люди не переставали им поклоняться. Альтернативный перевод:  "Некоторые люди поклонялись идолам, которые не могут ни видеть, ни слышать, ни ходить и за это были наказаны».
+
+προσκυνήσουσιν τὰ δαιμόνια καὶ τὰ εἴδωλα - "поклонение демонам и идолам". Иоанн указывает на то, что часто поклонение демонам и идолам были связаны.
+
+τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα - "Золотым, серебрянным, медным, каменным и деревянным". Здесь рассматриваются материалы, из которых изготавливались идолы.
diff --git a/rev/09/21.md b/rev/09/21.md
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@@ -0,0 +1,13 @@
+# И не раскаялись они в своих убийствах, ни в своём колдовстве, ни в своём разврате, ни в своём воровстве
+
+καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκ τῶν φαρμάκων αὐτῶν οὔτε ἐκ τῆς πορνείας αὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν - "И не покаялись (раскаялись) в убийствах их, ни в чародействах их, (и) ни в прелюбодеяниях их, и ни в кражах их".
+
+μετανοέω: передумывать, каяться, менять мнение, вразумляться, покаяться, раскаиваться.
+
+φόνος: убийство.
+
+φαρμακεία: волшебство, чародейство, колдовство.
+
+πορνεία: блуд (любые незаконные сексуальные отношения), блудодеяние, любодеяние, разврат, проституция.
+
+κλέμμα: 1. воровство, кража; 2. украденное, ворованная вещь.
diff --git a/rev/09/intro.md b/rev/09/intro.md
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+# Откровение
+
+# Глава 9
+
+# Общие замечания
+
+## Структура и формат
+
+В этой главе Иоанн продолжает описывать события, которые происходят, когда ангелы трубят в семь труб.
+
+События, разыгрывающиеся после того, как пятый Ангел вострубил, излагаются Иоанном довольно подробно, и это заставляет думать, что в совершающихся по принципу нарастания судах Божиих над грешным человечеством они играют особую роль.
+
+Горе
+
+Иоанн описывает несколько «страданий» в книге Откровения. В этой главе начинается описание трёх «страданий», провозглашённых в конце 8-й главы.
+
+## Особые понятия в этой главе
+
+### Образы животных
+
+В этой главе используются образы нескольких видов животных: саранчи, скорпионов, коней, львов и змей. Животные символизируют разные качества или черты характера. Например, лев сильный и опасный. Переводчики по возможности должны использовать названия тех же животных. Если животное неизвестно данному народу, можно использовать название животного с похожими качествами или чертами характера.
+
+### Бездна
+
+Этот образ неоднократно встречается в книге Откровения. Это образ ада, уходящего вдаль от неба и от которого не спастись.
+
+### Аввадон и Аполлион
+
+«Аввадон» - еврейское слово. «Аполлион» - греческое слово. Оба слова означают одно и то же - «Губитель». Иоанн написал звуки еврейского слова греческими буквами. Как в ULB, так и в UDB мы пишем эти названия русскими буквами. Переводчикам следует транслитерировать эти названия, то есть записать их звуки буквами алфавита целевого языка. Читатели греческого оригинала понимали, что «Аполлион» означает «Губитель». Переводчики могут объяснить значение этого слова в тексте или в сноске.
+
+Бездна ἄβυσσος то есть без-донное; Абисс, первозданный хаос (см. Быт. 1:2 "Земля была безвидна и пуста и тьма над бездной"). евр. תְּחום, которое переводится на греч. как ἄβυσσος - "глубина земли" - в прямом смысле или в смысле Шеола, Ада - то есть места, где обитают духи умерших (Лк 8:31), где обитает дьявол и его ангелы. "Колодец бездны" колодец воспринимался как вход, шахта (из подземного мира на поверхность); обычно он закрывался крышкой. Ангел открывает колодец, чтобы обитатели Бездны могли выйти наружу (9:2).
+
+Покаяние
+
+Написано, что люди, несмотря на великие знамения, всё равно не каются и остаются в своих грехах. О людях, которые отказываются каяться, рассказывается также в 16-й главе. (См.: [[rc://*/tw/dict/bible/kt/repent]] и [[rc://*/tw/dict/bible/kt/sin]])
+
+## Важные фигуры речи в этой главе
+
+### Сравнения
+
+Иоанн использует много сравнений в этой главе. Сравнения помогают ему описать образы, которые он видел в видении. (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+## Ссылки:
+
+  * **[Откр. 9:1 Примечания](./01.md)**
+
+**[<<](../08/intro.md) | [>>](../10/intro.md)**
diff --git a/rev/10/01.md b/rev/10/01.md
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+# Общая информация:
+
+Иоанн начинает описывать видение о сильном ангеле со свитком в руке. В этом видении Иоанн смотрит на происходящее с земли. События происходят между звуками шестой (9:13) и седьмой (10:7) труб.
+
+# другого ангела, сильного
+
+то есть еще одного ангела. Судя по дальнейшему описанию, ангел был огромным, могучим.
+
+# окруженного облаком
+
+буквально "одетого в облако" (περιβεβλημένον от περιβάλλω: одевать, надевать, облекать, заворачивать). Неясно, это сравнение или выражение следует понимать прямо. Альтернативный перевод: "окутанного облаком"  (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# его лицо как солнце
+
+Иоанн сравнивает яркость Его лица с яркостью солнца. Альтернативный перевод: «Его лицо было ярким, как солнце» (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# ноги его как огненные колонны
+
+«Его ноги были как колонны из огня» или "словно столпы из огня"
diff --git a/rev/10/02.md b/rev/10/02.md
new file mode 100644
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--- /dev/null
+++ b/rev/10/02.md
@@ -0,0 +1,7 @@
+# раскрытая книжка
+
+возможно раскрытый (развернутый) свиток: βιβλαρίδιον: маленькая книга, небольшой свиток.
+
+# Он поставил свою правую ногу на море, а левую на землю
+
+«Он встал правой ногой на море, а левой ногой на землю»
diff --git a/rev/10/03.md b/rev/10/03.md
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+++ b/rev/10/03.md
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+# и закричал громким голосом, как рычит лев
+
+то есть голос ангела был подобен рыку льва.
+
+# когда... тогда...
+
+Эта конструкция показывает, что действия происходят одновременно. Возможно, имеется в виду, что когда ангел "закричал громко", его голос был подобен "рыку льва" и "семи громам" - то есть очень, очень громко.
+
+# тогда заговорили семь громов своими голосами
+
+Здесь имеется в виду либо "гром прогремел семь раз", либо "голос был такой громкие, как если бы одновременно прогрохотало семь громов".
diff --git a/rev/10/04.md b/rev/10/04.md
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index 00000000..43fe8702
--- /dev/null
+++ b/rev/10/04.md
@@ -0,0 +1,7 @@
+# услышал голос с неба
+
+«Голос» здесь означает слова, сказанные кем-то другим - то есть не "сильным ангелом" и не "громами". Кому принадлежал этот голос, не уточняется. Альтернативный перевод: «я услышал, как кто-то проговорил с неба» (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# Скрой... и не пиши это
+
+голо запретил Иоанну разглашать, что проговорили "семь громов".
diff --git a/rev/10/05.md b/rev/10/05.md
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index 00000000..c18aa05e
--- /dev/null
+++ b/rev/10/05.md
@@ -0,0 +1,7 @@
+# и ангел, которого я видел стоящим на море и на земле
+
+рассказ возвращается к ангелу, о котором говорилось в 10:1-2
+
+# поднял свою руку к небу
+
+буквально "свою правую руку" (τὴν χεῖρα αὐτοῦ τὴν δεξιὰν). Такой жест означает клятву. (См.:[rc://*/ta/man/translate/translate-symaction]])
diff --git a/rev/10/06.md b/rev/10/06.md
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--- /dev/null
+++ b/rev/10/06.md
@@ -0,0 +1,7 @@
+# Живущим во все времена, Который...
+
+это творительный падеж (поклялся - кем?чем?). "Живущий во все времена, Который сотворил небо и все, что на нём, землю и всё, что на ней и море, и все, что в нём" - это Бог. Однако прямо Бог не называется.
+
+# что времени уже не будет
+
+Это содержание клятвы. Ангел поклялся [Богом], что времени уже не будет. Неясно, идет ли речь идет о том, что больше не нужно ждать, отсрочки не будет, или же о том, что время как явление прекратится и наступит вечность.
diff --git a/rev/10/07.md b/rev/10/07.md
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index 00000000..6248f0ef
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+++ b/rev/10/07.md
@@ -0,0 +1,7 @@
+# когда закричит и вострубит седьмой ангел
+
+буквально: "когда прозвучит труба седьмого ангела" (τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου)
+
+# осуществится Божья тайна
+
+Букв.: "И будет закончена / завершена тайна Бога". Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Бог осуществит Свою тайну» или «Бог завершит (совершит) Свой тайный план» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/10/08.md b/rev/10/08.md
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+++ b/rev/10/08.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иоанн слышит голос с неба, который он слышал в [Откр. 10:4](../10/04.md); голос снова обращается к нему.
+
+# Голос, который я слышал с неба
+
+Слово «голос» здесь означает говорящего. Альтернативный перевод: «Тот, голос Которого я слышал с неба» или «И снова заговорил со мной голос, который я слышал с неба» (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# я слышал
+
+Иоанн слышал
+
+# возьми раскрытую книжку из руки ангела...
+
+имеется в виду "книжка" (скорее, "маленький свиток", см. [1:2](Откр. 1:2))
diff --git a/rev/10/09.md b/rev/10/09.md
new file mode 100644
index 00000000..f2c62d1c
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+++ b/rev/10/09.md
@@ -0,0 +1,3 @@
+# будет горькой в твоём желудке
+
+«станет горькой в твоём желудке» Имеется в виду плохое ощущение в желудке после того, как человек съел что-то нехорошее. Альтернативный перевод: "В животе твоем станет горько, но во рту твоем станет сладко, как будто ты ешь мед".
diff --git a/rev/10/10.md b/rev/10/10.md
new file mode 100644
index 00000000..ba6ccb1d
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+++ b/rev/10/10.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rev/10/11.md b/rev/10/11.md
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index 00000000..66ffc393
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+++ b/rev/10/11.md
@@ -0,0 +1,3 @@
+# языках
+
+Подразумеваются народы, которые говорят каждый на своём языке (γλῶσσα: язык (значения: 1. орган тела.; 2. речь, наречие, 3. люди, народы). Альтернативный перевод: «на разных языках» или «многие народы, говорящие на своих языках» (См.: [[rc://*/ta/man/translate/figs-metonymy]]). Альтернативный перевод: "о множестве народов, племен, родов и царей".
diff --git a/rev/10/intro.md b/rev/10/intro.md
new file mode 100644
index 00000000..5d83091b
--- /dev/null
+++ b/rev/10/intro.md
@@ -0,0 +1,29 @@
+# Откровение
+
+# Глава 10
+
+# Общие замечания
+
+## Особые понятия в этой главе
+
+В этой главе (10:1 - 11:14), (как и ранее в гл.7), нет развития действия. Иоанн отступает от последовательного описания и создает дополнительный фон, на котором совершаются суды печатей, труб и чаш.
+
+### Семь громов
+
+В 10:4 Иоанн рассказывает о семи громах, которые он мог понимать, как понимают человеческую речь. Тем не менее, переводчикам следует использовать в переводе этих стихов обычное слово «гром». (См.: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+### «Божья тайна»
+
+Подразумевается какой-то аспект скрытого Божьего плана. Для того, чтобы перевести это выражение, не обязательно знать, что это за тайна. (См.: [[rc://*/tw/dict/bible/kt/reveal]])
+
+## Важные фигуры речи в этой главе
+
+### Сравнения
+
+Как и в других главах, в этой главе используется много сравнений ("как..." "подобно..."). В то же время, Иоанн говорит о каких-то вещах прямо (10:1 - "облако", "радуга"). Переводчикам необходимо отслеживать, где различные явления используются в качестве сравнения, а где они действительно присутствуют.. (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+## Ссылки:
+
+  * **[Откр. 10:01 Примечания](./01.md)**
+
+**[<<](../09/intro.md) | [>>](../11/intro.md)**
diff --git a/rev/11/01.md b/rev/11/01.md
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+++ b/rev/11/01.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Иоанн начинает описывать видение об измерительной трости и двух свидетелях, назначенных Богом. Это видение происходит между звуками шестой и седьмой трубы.
+
+# мне была дана трость
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Мне дали трость» или «Кто-то дал мне трость» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# мне была дана... и было сказано
+
+Местоимение «мне» относится к Иоанну.
+
+# поклоняющихся в нём
+
+«посчитай поклоняющихся в храме»
diff --git a/rev/11/02.md b/rev/11/02.md
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index 00000000..67a87dc3
--- /dev/null
+++ b/rev/11/02.md
@@ -0,0 +1,7 @@
+# топтать
+
+относиться как к ничтожному, попирая ногами
+
+# сорок два месяца
+
+«42 месяца» (См.: [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/rev/11/03.md b/rev/11/03.md
new file mode 100644
index 00000000..d1266341
--- /dev/null
+++ b/rev/11/03.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Бог продолжает обращаться к Иоанну.
+
+# тысячу двести шестьдесят дней
+
+«1260 дней» (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# оденутся в мешковину
+
+Можно сказать эксплицитно, почему они оденутся в мешковину. Альтернативный перевод: «оденутся в грубую траурную одежду» или «оденутся в грубую одежду, чтобы показать, что они очень скорбят» (См.: [[rc://*/ta/man/translate/translate-unknown]] и [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rev/11/04.md b/rev/11/04.md
new file mode 100644
index 00000000..65001bb3
--- /dev/null
+++ b/rev/11/04.md
@@ -0,0 +1,7 @@
+# Это – два оливковых дерева и два светильника, которые стоят перед Богом земли
+
+Два оливковых дерева и два светильника символизируют этих людей, но буквально ими не являются. Альтернативный перевод: «Два оливковых дерева и два светильника, стоящие перед Господом земли, символизируют этих свидетелей» (См. [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# два оливковых дерева и два светильника, которые
+
+Иоанн предполагает, что его читатели знают о них, потому что за много лет до того о них писал другой пророк. «два оливковых дерева и два светильника, о которых сказано в Писании и которые» (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rev/11/05.md b/rev/11/05.md
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+# у них изо рта выйдет огонь и поглотит их врагов
+
+Дословно: «выходит... поглощает». Речь идёт о событиях будущего, поэтому можно употребить будущее время: «выйдет... поглотит».
+
+# огонь... поглотит их врагов
+
+Об огне, который горит и убивает людей, говорится как о животном, которое может их съесть. Альтернативный перевод: «огонь... уничтожит их врагов» или «огонь... сожжёт дотла их врагов» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/11/06.md b/rev/11/06.md
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--- /dev/null
+++ b/rev/11/06.md
@@ -0,0 +1,11 @@
+# закрыть небо, чтобы.. не шёл дождь
+
+Иоанн говорит о небе, как о сооружении с дверью, которую можно открыть, чтобы пролился дождь, или закрыть, чтобы он остановился. Альтернативный перевод: «не позволить дождю падать с неба» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# превращать
+
+«изменять»
+
+# поражать землю любыми бедствиями
+
+«производить на земле всяческие бедствия»
diff --git a/rev/11/07.md b/rev/11/07.md
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+++ b/rev/11/07.md
@@ -0,0 +1,3 @@
+# из бездны
+
+Бездна - крайне глубокая и узкая дыра. Возможные значения: 1) у этой дыры нет дна, она уходит в бесконечность; или 2) эта дыра такая глубокая, что кажется, будто у неё нет дна. Смотрите, как вы перевели эту фразу в [Откр. 9:1](../09/01.md).
diff --git a/rev/11/08.md b/rev/11/08.md
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+++ b/rev/11/08.md
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+# их тела
+
+То есть тела двух свидетелей.
+
+# на улице великого города
+
+В том городе была не одна улица. Под улицей подразумевается общественное место, где люди будут видеть их. Альтернативный перевод: «на одной из улиц великого города» или «на главной улице великого города»
+
+# наш Господь
+
+Они служили Господу и им надлежало умереть в том же городе, где умер их Господь.
diff --git a/rev/11/09.md b/rev/11/09.md
new file mode 100644
index 00000000..737d7ca5
--- /dev/null
+++ b/rev/11/09.md
@@ -0,0 +1,7 @@
+# три с половиной дня
+
+«Три полных дня и полдня», «3,5 дня» или «3 1/2 дня» (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# не позволят положить их тела в гробы
+
+Это будет знаком непочтения.
diff --git a/rev/11/10.md b/rev/11/10.md
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+++ b/rev/11/10.md
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+# из-за этого будут радоваться и веселиться
+
+«будут радоваться о том, что два свидетеля умерли»
+
+# посылать друг другу подарки
+
+Это показывает, как счастливы будут эти люди. (См.: [[rc://*/ta/man/translate/translate-symaction]])
+
+# потому что эти два пророка мучали живущих на земле
+
+Поэтому люди и будут так радоваться о смерти этих свидетелей.
diff --git a/rev/11/11.md b/rev/11/11.md
new file mode 100644
index 00000000..0789a5f0
--- /dev/null
+++ b/rev/11/11.md
@@ -0,0 +1,11 @@
+# три с половиной дня
+
+«Три полных дня и полдня», «3,5 дня» или «3 1/2 дня». Смотрите, как вы перевели эту фразу в [Откр. 11:9](../11/09.md). (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# вошёл в них дух жизни от Бога
+
+Здесь говорится, что от Бога в них войдёт дух жизни (возможно, это Дух Святой) и потому они оживут. Альтернативный перевод: «Бог пошлёт в них дух жизни и они оживут» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# На тех, кто смотрел на них, напал великий страх
+
+О страхе говорится как о предмете, который может упасть на людей. Альтернативный перевод: «Те, кто увидит их, сильно испугаются» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/11/12.md b/rev/11/12.md
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+++ b/rev/11/12.md
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+# Они услышали
+
+Возможные значения: 1) два свидетеля услышали; или 2) люди услышали слова, сказанные двум свидетелям.
+
+# громкий голос, говоривший им с неба
+
+Слово «голос» здесь означает говорящего. Альтернативный перевод: «как кто-то громко говорит им с неба» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# говоривший им
+
+«говоривший двум свидетелям»
diff --git a/rev/11/13.md b/rev/11/13.md
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index 00000000..40e9baab
--- /dev/null
+++ b/rev/11/13.md
@@ -0,0 +1,7 @@
+# семь тысяч человек
+
+«7000 человек» (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# остальные
+
+«выжившие» или «те, кто не умер»
diff --git a/rev/11/14.md b/rev/11/14.md
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--- /dev/null
+++ b/rev/11/14.md
@@ -0,0 +1,7 @@
+# Второе горе ушло
+
+«Второе страдание закончилось». Смотрите, как вы перевели слово «горе» в [Откр. 9:12](../09/12.md).
+
+# быстро приближалось третье горе
+
+«третье горе скоро случится»
diff --git a/rev/11/15.md b/rev/11/15.md
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+++ b/rev/11/15.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Последний из семи ангелов начинает трубить в свою трубу.
+
+# седьмой ангел
+
+Это последний из семи ангелов. Смотрите, как вы перевели «седьмой» в [Откр. 8.1](../08/01.md). Альтернативный перевод: «последний ангел»  (См.: [[rc://*/ta/man/translate/translate-ordinal]])
+
+# на небе зазвучали громкие голоса, говорящие
+
+Выражение «громкие голоса» означает лиц, говорящих громко. Альтернативный перевод: «говорящие на небе громким голосом сказали»
+
+# мира
+
+Имеются в виду все люди мира. Альтернативный перевод: «всех людей в мире» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Царство этого мира стало Царством нашего Господа и Его Христа
+
+«Теперь миром правят наш Господь и Его Христос»
diff --git a/rev/11/16.md b/rev/11/16.md
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+++ b/rev/11/16.md
@@ -0,0 +1,7 @@
+# Двадцать четыре старца
+
+«24 старца». Смотрите, как вы перевели это выражение в [Откр. 4:4](../04/04.md). (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# упали на лица
+
+Это идиома, означающая, что они легли лицом к земле. Смотрите, как вы перевели «простираются» в [Откр. 4:10](../04/10.md). Альтернативный перевод: «они преклонились перед» (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rev/11/17.md b/rev/11/17.md
new file mode 100644
index 00000000..32018d0d
--- /dev/null
+++ b/rev/11/17.md
@@ -0,0 +1,15 @@
+# Тебя, Господь Бог Всемогущий, Который был и есть
+
+Эту фразу можно поделить на два отдельных предложения. Альтернативный перевод: «Тебя, Господь Бог, Владыка всего. Ты - Тот, Кто был, и Ты - Тот, Кто есть» (См.: [[rc://*/ta/man/translate/figs-distinguish]])
+
+# Который... есть
+
+«Тот, Кто существует» или «Тот, Кто живёт»
+
+# Который был
+
+«Тот, Кто всегда существовал» или «Тот, Кто всегда жил»
+
+# Ты принял Твою великую силу
+
+Можно ясно сказать, что сделал Бог со Своей великой силой. Альтернативный перевод: «Ты Своей силой поразил всех, кто противился Тебе» (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rev/11/18.md b/rev/11/18.md
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+++ b/rev/11/18.md
@@ -0,0 +1,31 @@
+# Общая информация:
+
+Местоимение «Твой», «Твоих», «Твоего» относятся к Богу.
+
+# Связующее утверждение:
+
+Двадцать четыре старца продолжают прославлять Бога.
+
+# Пришли в ярость
+
+«Крайне разозлились»
+
+# пришёл Твой гнев
+
+Здесь о существующем сейчас говорится как о пришедшем. Альтернативный перевод: «Ты готов явить Своё гнев» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# время
+
+Дословно: «пришло время». Здесь о существующем сейчас говорится как о пришедшем. Альтернативный перевод: «Уже время» или «Теперь время» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# судить мёртвых
+
+Можно указать субъект действия. Альтернативный перевод: «Богу судить мёртвых» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# мёртвых
+
+Это субстантивированное имя прилагательное можно перевести глаголом или обычным именем прилагательным. Альтернативный перевод: «тех, кто умер» или «мёртвых людей» (См.: [[rc://*/ta/man/translate/figs-nominaladj]])
+
+# пророков, святых и боящихся Твоего имени
+
+Этот перечень объясняет смысл выражения «Твоих рабов». Это не три отдельные группы людей. Пророки были также святыми и боялись Божьего имени. Здесь использована метонимия. «Имя» означает личность Иисуса Христа. Альтернативный перевод: «пророков, святых и боящихся Тебя» или «пророков и других верующих и боящихся Твоего имени» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/11/19.md b/rev/11/19.md
new file mode 100644
index 00000000..3de1a7d0
--- /dev/null
+++ b/rev/11/19.md
@@ -0,0 +1,15 @@
+# На небе открылся Божий храм
+
+Можно указать субъект действия. Альтернативный перевод: «Затем кто-то открыл Божий храм на небе» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# в Его храме стал виден ковчег Его завета
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «я увидел ковчег Его завета в Его храме» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# молнии
+
+Используйте выражения, которые в вашем языке передают вспышку молнии. Смотрите, как вы перевели это слово в [Откр. 4:5](../04/05.md).
+
+# шум, громы
+
+Это шум, который производит гром. Используйте выражения, которыми в вашем языке принято описывать шум грома. Смотрите, как вы перевели это слово в [Откр. 4:5](../04/05.md).
diff --git a/rev/11/intro.md b/rev/11/intro.md
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+++ b/rev/11/intro.md
@@ -0,0 +1,33 @@
+# Откровение
+
+# Глава 11
+
+# Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 15 и 17-18.
+
+### Горе
+
+Иоанн описывает несколько «страданий» в книге Откровения. В этой главе описаны второе и третье «горе», провозглашённые в конце 8-й главы.
+
+## Особые понятия в этой главе
+
+### Язычники
+
+Здесь слово «язычник» означает группы безбожных людей, а не христиан из других народов. (См.: [[rc://*/tw/dict/bible/kt/godly]])
+
+### Два свидетеля
+
+Богословы высказывают много разных предположений относительно этих двух свидетелей. Переводчикам не обязательно понимать этот текст, чтобы правильно его перевести. (См.: [[rc://*/tw/dict/bible/kt/prophet]])
+
+### Бездна
+
+Этот образ неоднократно встречается в книге Откровения. Это образ ада, уходящего вдаль от неба и от которого не спастись. (См.: [[rc://*/tw/dict/bible/kt/hell]])
+
+## Ссылки:
+
+  * **[Откр. 11:1 Примечания](./01.md)**
+
+**[<<](../10/intro.md) | [>>](../12/intro.md)**
diff --git a/rev/12/01.md b/rev/12/01.md
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+++ b/rev/12/01.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Иоанн начинает описывать знамение - женщину, которая появляется в его видении.
+
+# На небе появилось великое знамение
+
+Буквально: "И знамение великое (большое) было явлено в небе" (Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ). σημεῖον: знамение, знак, признак. "Знамение" надо понимать как особый способ откровения Божьей воли, предполагающий обычно элемент пророческого предупреждения.  μέγας: большой, огромный, великий. ώφθη (пассив) от ὀπτάνομαι: являться, показываться, давать себя увидеть. С пассивом: было явлено, было показано. Альтернативный перевод с активным залогом: «Я, Иоанн, увидел великое знамение на небе» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# женщина, одетая в солнце. Под её ногами была луна
+
+περιβεβλημένη (пассив) от περιβάλλω: одевать, надевать, облекать, заворачивать. На небе появилось изображение «женщины, одетой в солнце, с луной у неё под ногами».
+
+# венец из двенадцати звёзд
+
+Στέφανος: венец, венок, (как правило символ победы). Возможно, это был венец наподобие венцов из лавровых листьев или оливковых ветвей, но с двенадцатью звёздами внутри. ἀστήρ: звезда; небесное тело.
+
+# двенадцати звёзд
+
+«12 звёзд» (См.: [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/rev/12/02.md b/rev/12/02.md
new file mode 100644
index 00000000..62b20669
--- /dev/null
+++ b/rev/12/02.md
@@ -0,0 +1,3 @@
+# Она была беременна и кричала от боли родовых схваток
+
+καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν - Букв.: "И в утробе имеющая, и кричала испытывая боль, и мучащаяся чтобы родить". έχουσα (причастие) от ἔχω: иметь. κράζω: кричать, вопить, восклицать. βασανίζω: пытать, мучить; страд.мучиться, страдать, бедствовать. τίκτω: рождать, произращать, приносить (плод), родить. В каком-то смысле это может соответствовать рождению младенца Иисуса девой Марией, и все-таки, судя по контексту, речь тут скорее идет о "рождении" в муках "нового Израиля" перед вторым пришествием Христа. Мысль эта подтверждается последующими стихами, в особенности 12:17.
diff --git a/rev/12/03.md b/rev/12/03.md
new file mode 100644
index 00000000..7dfc46a5
--- /dev/null
+++ b/rev/12/03.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иоанн описывает дракона, который появляется в его видении.
+
+# другое знамение
+
+Одно знамение завершилось, началось другое. καὶ ὤφθη ἄλλο σημεῖον ἐν τῷ οὐρανῷ - "И было явлено другое знамение в небе". можно перевести как "второе знамение".
+
+# большой красный дракон
+
+буквально: "и вот - дракон, большой (великий) (и) огненный" (καὶ ἰδοὺ δράκων μέγας πυρρὸς). У многих культур, в том числе и у иудеев, дракон был символом зла и хаоса.  (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# С семью головами и десятью рогами, и на его головах семь диадем
+
+буквально: "Имеющий голов семь, рогов десять и на головах его семь диадем" (ἔχων κεφαλὰς ἑπτὰ καὶ κέρατα δέκα καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα). То есть на каждой из семьи голов было по диадеме. Как 10 рогов располагались на 7 головах, не ясно. διάδημα: диадема (головная повязка, знак царственности у персов - синяя лента, обшитая белым, которую персидские цари привязывали к тиаре, т.е.головному убору древних восточных царей, напоминающему корону).
diff --git a/rev/12/04.md b/rev/12/04.md
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+++ b/rev/12/04.md
@@ -0,0 +1,15 @@
+# его хвост стащил с неба одну треть звёзд
+
+οὐρά: хвост. σύρω: тащить, волочить, тянуть, вытаскивать, влечь, увлекать. Хвост здесь является синекдохой и обозначает самого дракона. Альтернативный перевод: «Дракон своим хвостом собрал с неба треть звёзд и сбросил их на землю».
+
+"одну треть" - 1/3. смотрите, как вы перевели это слово в [Откр. 8:7](https://v-mast.com/events/08/07.md). (См.: [[rc://*/ta/man/translate/translate-fraction]])
+
+# пожрать её младенца
+
+κατεσΘίω: поедать, съедать, поглощать, поклевать (о птицах), пожирать. τέκνον: дитя, ребенок, чадо, младенец. Альтернативный перевод: "съесть ее младенца".
+
+# его хвост стащил с неба одну треть звёзд
+
+οὐρά: хвост. σύρω: тащить, волочить, тянуть, вытаскивать, влечь, увлекать. Хвост здесь является синекдохой и обозначает самого дракона. Альтернативный перевод: «Дракон своим хвостом собрал с неба треть звёзд и сбросил их на землю».
+
+"одну треть" - 1/3. смотрите, как вы перевели это слово в [Откр. 8:7](../08/07.md). (См.: [[rc://*/ta/man/translate/translate-fraction]])
diff --git a/rev/12/05.md b/rev/12/05.md
new file mode 100644
index 00000000..f9fbfbfb
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+++ b/rev/12/05.md
@@ -0,0 +1,11 @@
+# младенца мужского пола
+
+то есть мальчика.
+
+# пасти все народы железным жезлом
+
+Иоанн цитирует здесь Пс. 2:9. Выражение «пасти железным жезлом» здесь означает суровое правление. Смотрите, как вы перевели похожую фразу в [Откр. 2:27](../02/27.md). (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# и восхищен был ребёнок её к Богу и Его трону
+
+ἁρπάζω: хватать, похищать, захватывать, расхищать, восхищать. καὶ πρὸς τὸν θρόνον αὐτοῦ - "И к трону (престолу) Его". Альтернативный перевод: «Бог быстро забрал её ребёнка к Себе, к Своему престолу». (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/12/06.md b/rev/12/06.md
new file mode 100644
index 00000000..89dadb09
--- /dev/null
+++ b/rev/12/06.md
@@ -0,0 +1,11 @@
+# убежала в пустыню
+
+ἔρημος: пустынный, пустой, брошенный, покинутый, оставленный; ж.р. употр. как сущ. пустыня, пустынное место.
+
+# чтобы кормили её там
+
+кто должен был кормить женщину в пустыне, не указано.
+
+# двести шестьдесят дней
+
+«1260 дней» - практически 3,5 года. (См.: [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/rev/12/07.md b/rev/12/07.md
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+++ b/rev/12/07.md
@@ -0,0 +1,11 @@
+# И
+
+Это слово Иоанн употребляет для обозначения перехода к описанию других событий в своём видении.
+
+# Михаил и его ангелы
+
+Михаил - имя архангела (старшего ангела).
+
+# дракон
+
+Огромная свирепая рептилия, подобная ящерице. У иудеев дракон был символом зла и хаоса. Кроме того, в 9-м стихе этот дракон назван «дьяволом и сатаной». Смотрите, как вы перевели это слово в [Откр. 12:3](../12/03.md). (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/12/08.md b/rev/12/08.md
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index 00000000..bb454ec2
--- /dev/null
+++ b/rev/12/08.md
@@ -0,0 +1,7 @@
+# но не устояли
+
+Парафраз: "Силы дракона не устояли, не были в силах противостоять армии Михаила". ἰσχύω: 1. быть здоровым; 2. быть сильным, крепким; 3. быть в силах, быть в состоянии, мочь.
+
+# и для них уже не нашлось места на небе
+
+«поэтому дракон и его ангелы уже не могли оставаться на небе». Альтернативный перевод: "они потеряли свое место на небе". Иными словами, они были скинуты с неба - см. следующий стих.
diff --git a/rev/12/09.md b/rev/12/09.md
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+++ b/rev/12/09.md
@@ -0,0 +1,11 @@
+# древний змей
+
+ὁ ὄφις ὁ ἀρχαῖος - "Змей древний", не старый! ἀρχαῖος древний, давний, первозданный; подчеркивает существование от начала или издавна / идревле. Информацию о змее можно подать отдельным предложением после сообщения о том, что он был сброшен на землю. Альтернативный перевод: «Великий дракон был сброшен на землю, и его ангелы были сброшены вместе с ним. Этот дракон — древний змей, называемый дьяволом и сатаной, вводящий в заблуждение весь мир».
+
+# называемый Дьяволом и Сатаной
+
+καλούμενος (причастие в пассиве) от καλέω: звать, называть, нарекать, призывать, позвать. С причастием в пассиве: названный, называемый, прозванный. Альтернативный перевод: "Древний змей, которого также называют дьяволом и сатаной"
+
+# вводящий в заблуждение весь мир
+
+πλανων (причастие) от πλανάω: заставлять блуждать, уводить в сторону, сбивать с пути; перен.прельщать, обольщать; страд.заблуждаться, обманываться. ὁ πλανῶν τὴν οἰκουμένην ὅλην - "Обманывающий всю обитаемую вселенную". οἰκουμένη: земля (обитаемая), мир, вселенная.
diff --git a/rev/12/10.md b/rev/12/10.md
new file mode 100644
index 00000000..96a6d822
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+++ b/rev/12/10.md
@@ -0,0 +1,25 @@
+# я
+
+Местоимение «я» относится к Иоанну.
+
+# я услышал громкий голос с неба
+
+Слово «голос» здесь означает говорящего. Альтернативный перевод: «я услышал, как кто-то громко сказал с неба» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Теперь настало спасение, сила и царство нашего Бога, и власть Его Христа
+
+Греч.:  ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις.
+
+ἄρτι: только что, теперь, ныне. δύναμις: сила, мощь, крепость, могущество, чудо, чудотворение. О том, как Бог Своей силой спасает людей, говорится как о пришествии Его спасения и силы. Альтернативный перевод: «Теперь Бог спас Свой народ Своей властью, Бог правит как царь, и Его Христос обладает всей властью».  (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сброшен клеветник наших братьев
+
+Это дракон, который был сброшен в [Откр. 12:9](../12/09.md). "Клеветник" (ὁ κατήγωρ)- обвинитель, тот, кто обвиняет.
+
+# наших братьев
+
+О других верующих говорится как о братьях. Альтернативный перевод: «наших верующих братьев и сестёр» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# день и ночь
+
+Это выражение означает «всё время», «непрестанно» (См.: [[rc://*/ta/man/translate/figs-merism]])
diff --git a/rev/12/11.md b/rev/12/11.md
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--- /dev/null
+++ b/rev/12/11.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Громкий голос с неба продолжает говорить.
+
+# Они победили его
+
+«Наши братья и сестры победили дракона (обвинителя, клеветника)»
+
+# кровью Ягнёнка
+
+Кровь означает Его смерть. Альтернативный перевод: «потому что Ягнёнок пролил Свою кровь и умер за них» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# словом своего свидетельства
+
+Слово «свидетельство» можно передать глаголом «свидетельствовать». Кроме того, можно ясно сказать, о Ком они свидетельствовали. Альтернативный перевод: «тем, что они говорили, когда свидетельствовали другим об Иисусе» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+# до самой смерти
+
+Верующие говорили истину об Иисусе, даже хотя они знали, что враги собирались за это их убить. Альтернативный перевод: «но они не переставали свидетельствовать, даже хотя они знали, что их за это убьют»
diff --git a/rev/12/12.md b/rev/12/12.md
new file mode 100644
index 00000000..66159b67
--- /dev/null
+++ b/rev/12/12.md
@@ -0,0 +1,7 @@
+# небеса и живущие на них
+
+то есть небеса и те, кто живет на небесах (то есть ангелы и верующие, вознесшиеся после своей смерти на небо)
+
+# в сильной ярости
+
+ἔχων θυμὸν μέγαν - Букв.: "Имеющий гнев великий". Парафраз: «переполненный страшным гневом». Альтернативный перевод: «ужасно злой». (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/12/13.md b/rev/12/13.md
new file mode 100644
index 00000000..8992e4ee
--- /dev/null
+++ b/rev/12/13.md
@@ -0,0 +1,11 @@
+# дракон увидел, что сброшен на землю
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «дракон осознал, что Бог сбросил его с неба на землю» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# начал преследовать женщину
+
+«погнался за женщиной»
+
+# дракон
+
+Смотрите, как вы перевели это слово в [Откр. 12:3](../12/03.md). (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/12/14.md b/rev/12/14.md
new file mode 100644
index 00000000..998ddaa1
--- /dev/null
+++ b/rev/12/14.md
@@ -0,0 +1,15 @@
+# и даны были женщине два крыла большого орла...
+
+"Крылья" здесь - это речевой прием, позаимствованный из Ветхого Завета (к примеру, Исх. 19:4 и Втор. 32:11-12). О стремительном бегстве (которое можно уподобить "полету") Израиля в безопасное место говорится также в Матф. 24:16; Мар. 13:14; Лук. 21:21. Альтернативный перевод: "Женщина смогла убежать в пустыню, в безопасное место...".
+
+# в свое место
+
+см. стих [12:6](Откр. 12:6)
+
+# от лица змея
+
+то есть, чтобы женщина убежала от змея.
+
+# питалась там в течение времени, времён и полувремени
+
+речь идет о том же, что и в стихе  [12:6](Откр. 12:6). καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ - "Времени и времени и половине времени" может быть истолковано как "год, два года и полгода" (то есть 3,5 года), что соответствует 1260 дням, о которых говорится в стихе 12:6, а так же 42 месяцам, о которых говорится в <Откр. 11:2> и [13:5](Откр. 13:5) (ср. Дан. 7:25 и 12:7).
diff --git a/rev/12/15.md b/rev/12/15.md
new file mode 100644
index 00000000..1d458f40
--- /dev/null
+++ b/rev/12/15.md
@@ -0,0 +1,11 @@
+# змей
+
+Это тот самый дракон, о котором говорилось ранее в [Откр. 12:9](../12/09.md).
+
+# выпустил змей из своей пасти воду как реку
+
+Вода текла из его пасти, как река. Альтернативный перевод: «вода потекла из пасти змея большим потоком, как река» (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# унесла её
+
+«смыла её»
diff --git a/rev/12/16.md b/rev/12/16.md
new file mode 100644
index 00000000..2964d71f
--- /dev/null
+++ b/rev/12/16.md
@@ -0,0 +1,3 @@
+# земля открыла рот и поглотила реку, которую выпустил дракон из своей пасти
+
+О земле говорится, как о живом существе, а о дыре в земле - как о пасти, которой это существо может пить воду. Альтернативный перевод: «В земле открылась дыра, и вода влилась в эту дыру» (См.: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/rev/12/17.md b/rev/12/17.md
new file mode 100644
index 00000000..cea862d7
--- /dev/null
+++ b/rev/12/17.md
@@ -0,0 +1,7 @@
+# с оставшимися её потомками
+
+"потомки женщины" - это, скорее всего, верующие в Иисуса Христа. Однако текст говорит об этом только иносказательно.
+
+# имеющими свидетельство Иисуса
+
+Слово «свидетельство» можно перевести глаголом. Альтернативный перевод: «постоянно свидетельствуют об Иисусе»
diff --git a/rev/12/intro.md b/rev/12/intro.md
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index 00000000..509b96f0
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+++ b/rev/12/intro.md
@@ -0,0 +1,27 @@
+# Откровение
+
+# Глава 12
+
+# Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 10-12.
+
+## Особые понятия в этой главе
+
+### Змей
+
+В книге Откровения используются образы из Ветхого Завета. Например, Иоанн называет сатану змеем. Этот образ взят из истории об Едемском саде, где сатана искушал Еву. (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+## Прочие возможные трудности перевода в этой главе
+
+### «На небе появилось великое знамение»
+
+Иоанн не сообщает, кто видел это знамение. Возможно, в вашем языке необходимо указать одушевленный субъект действия, например, «Я видел великое знамение на небе».
+
+## Ссылки:
+
+  * **[Откр. 12:1 Примечания](./01.md)**
+
+**[<<](../11/intro.md) | [>>](../13/intro.md)**
diff --git a/rev/13/01.md b/rev/13/01.md
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+++ b/rev/13/01.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Общая информация Иоанн подробно описывает зверя, который стал преемником дракона (12:13). Как и у дракона, у него тоже много голов, рогов и диадем.
+
+# И увидел выходящего из моря зверя с семью головами и десятью рогами: на его рогах было десять диадем, а на его головах – имена, оскорбляющие Бога
+
+В 13 главе появляется персонаж, играющий важную роль при конце времен. Это - выходящий из моря зверь. Его семь голов и десять рогов, увенчанных десятью венцами, многими понимаются как образ восстановленной Римской империи, которая в книге пророка Даниила представлена четвертым зверем, тоже имевшим десять рогов (Дан. 7:7-8; сравните Откр. 13:3; 17:3,7). В Откр. 13 и 17 "зверь" - это правитель мира, тогда как в Дан. 7 он символизируется малым рогом на голове "зверя".
diff --git a/rev/13/02.md b/rev/13/02.md
new file mode 100644
index 00000000..62dfd1d4
--- /dev/null
+++ b/rev/13/02.md
@@ -0,0 +1,13 @@
+# Зверь, которого я видел, был подобен барсу
+
+Θηρίον: дикое животное, зверь, тварь. ἦν ὅμοιον παρδάλει - "Был подобен леопарду / снежному барсу". πάρδαλις: леопард, барс или пантера.
+
+# Ноги у него как у медведя
+
+πούς: нога, ступня, лапа.
+
+ἄρκ(τ)ος: медведь, медведица.
+
+# Дракон дал ему свою силу и трон, и великую власть
+
+Это символ хаоса. "Сила", "трон" и "великая власть" - это синонимы, означающие одно и то же - царский трон - это символ власти царя, то есть силы делать то, что подвластно царю. Альтернативный перевод: "Дракон дал зверю свою власть править как царь".
diff --git a/rev/13/03.md b/rev/13/03.md
new file mode 100644
index 00000000..bd676997
--- /dev/null
+++ b/rev/13/03.md
@@ -0,0 +1,19 @@
+# Одна из голово его как бы смертельно ранена, но эта смертельная рана была исцелена
+
+ὡς ἐσφαγμένην εἰς θάνατον - "Как бы убита в смерти".
+
+εσφαγμένην (пассив, причастие) от σφάζω: закалывать, зарезать, убивать. Θάνατος: смерть, мор.
+
+# Но эта смертельная рана была исцелена
+
+καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη - "И рана смерти (смертельная рана) его была вылечена".
+
+ἡ πληγὴ τοῦ θανάτου - "Рана смерти (язва смерти, смертельная язва, рана).
+
+εθεραπεύθη (пассив) от Θεραπεύω: исцелять, врачевать, вылечивать. С пассивом: излечена, вылечена, уврачевана.
+
+Кем она была исцелена не сказано.
+
+# И удивилась вся земля зверю
+
+Καὶ ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τοῦ θηρίου - "И удивилась (поразилась) вся земля от / за зверя / зверем". Слово «земля» здесь означает людей, живущих на земле. Альтернативный перевод: «Все люди на земле удивились зверю».
diff --git a/rev/13/04.md b/rev/13/04.md
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+# И поклонились дракону, потому что он дал власть зверю
+
+προσκυνέω: поклоняться, кланяться, воздавать почесть, упав на колени поклониться до земли.
+
+# И поклонились зверю, говоря: "Кто может сравниться с этим зверем? И кто может сразиться с ним"?
+
+πολεμέω: воевать, сражаться, вести брань, воинствовать; перен. враждовать, спорить.
+
+Это риторические вопросы, их можно передать утверждением: "Никто не сравнится с этим зверем! Никто не сможет сразиться с ним!" (потому что этот зверь самый великий и сильный, и его никто не может победить).
diff --git a/rev/13/05.md b/rev/13/05.md
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+# Ему была дана... Ему было позволено.
+
+Альтернативный перевод: «Бог дал зверю... Бог позволил зверю».
+
+# И даны были ему уста, говорящие гордо и оскорбительно
+
+στόμα: уста, рот, челюсть, пасть. Когда кому-то «даны уста» - это значит, что ему позволено говорить. Альтернативный перевод: «Зверю было позволено говорить гордо и оскорбительно».
+
+# Сорок два месяца
+
+«42 месяца», или 3,5 года. Это тот же срок, что упоминался в Отер. 12:6 (1260 дней) и в 12:14 (время, времена и полвремени).
diff --git a/rev/13/06.md b/rev/13/06.md
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+++ b/rev/13/06.md
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+# И открыл он свои уста, чтобы оскорблять Бога
+
+Парафраз: «И открыл он свою пасть, чтобы говорить хулу по отношению к Богу».
+
+βλασφημία: хула, поношение, богохульство, злоречие, укоризненное злословие.
+
+Альтернативный перевод: "И начал зверь оскорблять Бога (богохульствовать)..
+
+Оскорблять Его имя, Его жилище и живущих на небе
+
+βλασφημέω: хулить, поносить, злословить, богохульствовать, порицать. Эти выражения уточняют, как зверь оскорблял Бога.
diff --git a/rev/13/07.md b/rev/13/07.md
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+++ b/rev/13/07.md
@@ -0,0 +1,9 @@
+# И позволено было ему вести войну со святыми и победить их
+
+καὶ ἐδόθη αὐτῷ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς - "И дано ему было делать войну со святыми и победить их".
+
+νικάω: побеждать, завоевывать, одерживать решительную победу, быть победоносным.
+
+# И дана ему была власть над всяким (каждым) коленом и народом, языком и родом
+
+Смотрите, как вы перевели похожую фразу в Откр. 5:9.
diff --git a/rev/13/08.md b/rev/13/08.md
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+++ b/rev/13/08.md
@@ -0,0 +1,15 @@
+# И поклонятся ему поклонятся все, кто живет на земле
+
+καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς - "И поклонятся ему все, обитающие на земле". Все жители земли.
+
+# Все жители земли, чьи имена не записаны в книге жизни у Агнца
+
+В этой фразе объясняется, кто из жителей земли поклонится зверю. Альтернативный перевод: «те, чьи имена Агнец не записал в Книгу жизни».
+
+# Агнца
+
+Христос назван Ягнёнком (Агнцем). Смотрите, как вы перевели это слово в Откр. 5:6 и других местах, где оно встречается.
+
+# Закланного от сотворения мира
+
+«Закланного от того времени, когда Бог создал мир». εσφαγμένου (пассив) от σφάζω: закалывать, зарезать, убивать.
diff --git a/rev/13/09.md b/rev/13/09.md
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index 00000000..511c79b6
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+++ b/rev/13/09.md
@@ -0,0 +1,3 @@
+# Тот, у кого есть уши, пусть услышит
+
+Смотрите, как вы перевели эту фразу в Откр. 2:27.
diff --git a/rev/13/10.md b/rev/13/10.md
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+++ b/rev/13/10.md
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+# Кто уводит в плен, тот сам будет
+
+αἰχμαλωσία 1. плен, пленение; 2. пленные.
+
+εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν ὑπάγει - греческий текст имеет тут несколько иной смысл, чем передан в русском переводе. Буквально: "Кому (суждено попасть) в плен, того уведут в плен; кому (суждено погибнуть) от меча, тот от меча погибнет". Так как зверь будет побеждать святой народ Божий (см. 13:7), часть верующих будет взята в плен, а часть - погибнет.
+
+# В этом есть стойкость и вера святых
+
+Ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων - "Здесь есть стойкость и вера святых". Парафраз: «Божий народ должен терпеливо переносить всё и быть стойким».
+
+Бог как бы напоминает тем, кто расположен внимать Ему, что их покорность Его слову может стать причиной гонений на них и даже их гибели, но одновременно Он заверяет их в том, что повинных в их страданиях нечестивцев во главе с антихристом ожидает Его возмездие. Последнюю фразу стих 10 надо читать как призыв святых к терпению, вере и верности.
diff --git a/rev/13/11.md b/rev/13/11.md
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+++ b/rev/13/11.md
@@ -0,0 +1,7 @@
+# И увидел я другого зверя, выходящего из земли, он имел два рога, как у ягнёнка, и говорил как дракон
+
+ἄλλο θηρίον - "Другого зверя", не того, что уж был.
+
+# У него было два рога как у ягнёнка
+
+καὶ εἶχεν κέρατα δύο ὅμοια ἀρνίῳ - "И имел (он) рога два подобно ангцу (ягненку)". ἀρνίον: ягненок, агнец.
diff --git a/rev/13/12.md b/rev/13/12.md
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+++ b/rev/13/12.md
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+# Он действует перед первым зверем и со всей его властью
+
+Этот новый зверь действует со всей полнотой власти первого зверя.
+
+# Поклониться первому зверю, у которого исцелилась смертельная рана
+
+Это уточнение ("у которого исцелилась смертельная рана") сделано для того, чтобы было понятно, о каком звере идет речь.
+
+Первый зверь - это упомянутый в 12:2-3 (он был ранен и его рана исцелилась).
diff --git a/rev/13/13.md b/rev/13/13.md
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+++ b/rev/13/13.md
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+# И творит великие знамения
+
+Речь идет о втором звере: он действует с властью, заставляет всех поклоняться первому зверю, и творит великие знамения.
+
+Знамения - то есть чудесные знаки, чудеса. сводит огонь с неба перед людьми то есть по повелению второго зверя с неба сходит огонь, и все люди видят это.
diff --git a/rev/13/14.md b/rev/13/14.md
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index 00000000..d05458bf
--- /dev/null
+++ b/rev/13/14.md
@@ -0,0 +1,7 @@
+# И чудесами, которые позволено ему творить перед зверем
+
+То есть чудесами, которые второй зверь совершает в присутствии первого зверя (который был ранен и исцелился) он вводит в заблуждение живущих на земле люди, видящие эти чудеса (знамения - см. предыдущий стих). Они начинают думать, что первый зверь - это Бог.
+
+# Живущие на земле
+
+Альтернативный перевод: "люди". чтобы они сделали образ зверя то есть, чтобы люди сделали идол, изображающий первого зверя (который был ранен и исцелился).
diff --git a/rev/13/15.md b/rev/13/15.md
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index 00000000..daffb805
--- /dev/null
+++ b/rev/13/15.md
@@ -0,0 +1,7 @@
+# И позволено ему было оживить образ зверя
+
+Καὶ ἐδόθη αὐτῷ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου - "И дано ему дать духа образу зверя". То обстоятельство, что второму "зверю" дано… было вложить дух в образ (первого) зверя, чтобы образ… и говорил и действовал, затрудняет понимание этого места. Творцом жизни является только Бог. Возможно, здесь подразумевается, что "образ зверя" (его изображение) будет лишь производить впечатление живого и говорящего, наподобие современных компьютеризированных роботов. Что бы образ зверя говорил и действовал, что бы был убит тот кто не будет поклонятся образу зверя. Приказание поклоняться образу, как и самому первому зверю, будет исполняться по той причине, что каждому "уклоняющемуся" будет грозить смерть.Второму зверю Бог позволил оживить идол, изображающий первого зверя.
+
+# Чтобы образ зверя говорил и действовал, чтобы убит был тот, кто не будет поклоняться образу зверя
+
+"Чтобы идол, изображающий первого зверя, мог говорить и двигаться, и чтобы всякий, кто не будет поклоняться этому идолу, был бы убит".
diff --git a/rev/13/16.md b/rev/13/16.md
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--- /dev/null
+++ b/rev/13/16.md
@@ -0,0 +1,3 @@
+# Он сделает так, что всем
+
+«Зверь сделает так, что всем».
diff --git a/rev/13/17.md b/rev/13/17.md
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index 00000000..ef866123
--- /dev/null
+++ b/rev/13/17.md
@@ -0,0 +1,7 @@
+# И никому нельзя будет ни покупать, ни продавать, кроме тех, кто имеет это клеймо, или имя зверя, или число его имени
+
+Стараясь укрепить свои власть и влияние во всем мире и заставляя людей поклоняться первому "зверю", второй "зверь" сделает обязательным начертание на правой руке или на лбу каждого человека, без коего свидетельства о том, что человек этот поклонился "зверю", не будет у него возможности ни покупать, ни продавать, т. е. обеспечивать себя пищей, одеждой, насущно необходимыми вещами. Это тоже заставит подавляющее большинство живущих на земле поклониться "зверю".
+
+# Клеймо, или имя зверя, или число его имени
+
+По всей вероятности имеется в виду, что клеймо означает имя зверя - то есть именно это имя нанесено в виде клейма на руку или на лоб людей. "число имени" - в древности каждой букве греческого алфавита соответствовала определенная цифра, поэтому имя можно было передать с помощью числа - см. комментарий к следующему стиху.
diff --git a/rev/13/18.md b/rev/13/18.md
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index 00000000..f0fd182c
--- /dev/null
+++ b/rev/13/18.md
@@ -0,0 +1,13 @@
+# Здесь нужна мудрость
+
+Ὧδε ἡ σοφία ἐστίν - "Здесь мудрость есть".
+
+# Кто имеет ум, пусть вычислит число зверя
+
+νοῦς: ум, разум, интеллект, мышление. ψηφίζω: считать, высчитывать, вычислять.
+
+# Потому что это есть число человеческое
+
+(См. ἀριθμὸς γὰρ ἀνθρώπου ἐστίν). Смысл этой фразы неясен. Возможные значения: 1) это число указывает на конкретного человека; 2) это число может быть объяснено и понято людьми.
+
+Существует множество соображений и догадок относительно "начертания зверя". Бесчисленны попытки расшифровать число 666 - обычно на основании буквенно-числовых эквивалентов, которые приняты были в еврейском, греческом и других алфавитах древности. "Антихристов" таким способом "вычисляли" во многих исторических личностях прошлого, включая Магомета, Наполеона и др., но все это остается более или менее бездоказательным. Приходится допустить, что имя личности, стоящей за этим числом, которая еще не приходила, но явится в будущем, тогда и откроется, а до тех пор знание этого имени - бесполезно.
diff --git a/rev/13/intro.md b/rev/13/intro.md
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index 00000000..854d946a
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+++ b/rev/13/intro.md
@@ -0,0 +1,27 @@
+# Откровение
+
+# Глава 13
+
+# Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделены слова из Ветхого Завета в 10-м стихе.
+
+## Важные фигуры речи в этой главе
+
+### Сравнения
+
+Иоанн использует много сравнений в этой главе. Сравнения помогают ему описать образы, которые он видел в видении.
+
+## Прочие возможные трудности перевода в этой главе
+
+### Неизвестные животные
+
+Неизвестные животные В своем видении Иоанн видел удивительных, фантастических существ. Он пытается описать их, сравнивая с известными ему и его первоначальным читателям земными животными.
+
+Ссылки:
+
+  * **[Откр. 13:1 Примечания](./01.md)**
+
+**[<<](../12/intro.md) | [>>](../14/intro.md)**
diff --git a/rev/14/01.md b/rev/14/01.md
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+++ b/rev/14/01.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Местоимение «я» относится к Иоанну.
+
+# Связующее утверждение:
+
+Иоанн начинает описывать следующую часть своего видения. Он видит 144 тысячи верующих, которые стоят перед Ягнёнком.
+
+# Ягнёнок
+
+Христос образно назван ягнёнком (Агнцем). Смотрите, как вы перевели это слово в [Откр. 5:6](../05/06.md). (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# сто сорок четыре тысячи
+
+«144 тысячи» или «144,000». Это 144 тысячи человек, отмеченных печатью. Смотрите, как вы перевели это выражение в [Откр. 7:4](../07/04.md). (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# у которых на лбу написано Его имя и имя Его Отца
+
+Об отметке на лбу 144 тысячи человек было написано в Откр. 7:3-4. (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Его имя и имя Его Отца
+
+То есть имя Ягненка и Отца Ягненка (имена Иисуса и Бога). Отец - это важное имя Бога, которое указывает на отношения между Богом и Иисусом. (См.: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
diff --git a/rev/14/02.md b/rev/14/02.md
new file mode 100644
index 00000000..1ee75ebd
--- /dev/null
+++ b/rev/14/02.md
@@ -0,0 +1,3 @@
+# и услышал я голос с неба, как шум... похожий на звук играющих на арфе
+
+Иоанн описывает голос (звук), который он услышал. Звук был очень громкий ("как шум от многих вод... сильного грома") и одновременно красивый ("похожий на звук играющих на арфе"). Альтернативный перевод: "И услышал я звуки с неба, подобные грохоту водопада, подобные грохоту грома. Звуки, которые я слышал, был как звуки арфы, когда на ней играют арфисты".
diff --git a/rev/14/03.md b/rev/14/03.md
new file mode 100644
index 00000000..9b1b6abd
--- /dev/null
+++ b/rev/14/03.md
@@ -0,0 +1,19 @@
+# Они поют новую песню
+
+«144 тысячи человек пели новую песню». Здесь объясняется, какие звуки слышал Иоанн. Альтернативный перевод: «Эти звуки были новой песней, которую пели 144 тысячи»
+
+# четырьмя животными
+
+«живыми существами» Смотрите, как вы перевели это выражение в [Откр. 4:6](../04/06.md)
+
+# старцами
+
+Речь идёт о двадцати четырёх старцах вокруг трона. Смотрите, как вы перевели «старцы» в [Откр. 4:4](../04/04.md).
+
+# ста сорока четырёх тысяч
+
+«144 тысяч» или «144,000». Смотрите, как вы перевели это выражение в [Откр. 7:4](../07/04.md) и в 14:1. (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# искупленных с земли
+
+144 тысячи человек, "которые были искуплены из земного плена" (οἱ ἠγορασμένοι ἀπὸ τῆς γῆς). Возможно, здесь речь идет о том, что эти люди больше не находятся на земле, а пребывают на небе после бедствий и мученической смерти на земле (см. <Откр. 7:14>) и принадлежат Богу.
diff --git a/rev/14/04.md b/rev/14/04.md
new file mode 100644
index 00000000..bf3dd5a0
--- /dev/null
+++ b/rev/14/04.md
@@ -0,0 +1,11 @@
+# не осквернились с женщинами, девственники
+
+то есть не имевшие сексуальных отношений с женщинами.  Упоминание о том, что они не осквернилась с женами можно понимать и в прямом смысле (в дни великой скорби они отрешились от нормальной семейной жизни или отказались от вступления в брак, чтобы изолировать себя от антихристианского мира) и одновременно в переносном смысле - как символ их духовной чистоты (в Ветхом завете часто идолопоклонство изображается как блуд).
+
+# это те, кто следует за Ягнёнком, куда бы Он ни пошёл
+
+Под выражением «следует за Ягнёнком» подразумевается «поступает так, как поступает Ягнёнок». Альтернативный перевод: «они поступают так, как поступает Ягнёнок» или «они послушны Ягнёнку» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# выкуплены из людей, первенцы
+
+"выкуплены" - то есть принадлежат Богу, как купленные рабы. "Первенцы" - то есть "первые плоды" - согласно обычаям Израиля, первые плоды нового урожая приносили в жертву Богу, и лишь затем начинали сбор основного урожая. "Первенцы", возможно, означает, что эти евреи были первыми из своих соплеменников, обратившихся ко Христу при конце времен (Зах. 12:10; Рим. 11:15,26-27).Альтернативный перевод: "они принадлежат Богу, они первые плоды урожая, который будет собирать Бог" (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/14/05.md b/rev/14/05.md
new file mode 100644
index 00000000..56c21cd4
--- /dev/null
+++ b/rev/14/05.md
@@ -0,0 +1,7 @@
+# В их словах нет лжи
+
+«Они никогда не лгут»
+
+# они непорочны перед Божьим троном
+
+"в них нет никакого изъяна, они праведны перед Богом". Здесь "Божий трон" символизирует Самого Бога.
diff --git a/rev/14/06.md b/rev/14/06.md
new file mode 100644
index 00000000..a8b7d1d0
--- /dev/null
+++ b/rev/14/06.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Иоанн начинает описывать следующую часть своего видения. Это первый из трёх ангелов, которые провозглашают суд на земле.
+
+# который имел вечное Евангелие
+
+у ангела было Евангелие (книга Евангелие).
+
+# каждому народу, колену, языку и расе
+
+То есть каждой этнической группе. Смотрите, как вы перевели похожую фразу в [Откр. 5:9](../05/09.md).
diff --git a/rev/14/07.md b/rev/14/07.md
new file mode 100644
index 00000000..bc52fdc6
--- /dev/null
+++ b/rev/14/07.md
@@ -0,0 +1,3 @@
+# наступил час Его суда
+
+"пришло время Божия суда". Идею суда можно передать глаголом. Альтернативный перевод: «пришло время, когда Бог будет судить людей» или «прямо сейчас Бог начинает судить людей» (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/rev/14/08.md b/rev/14/08.md
new file mode 100644
index 00000000..d147c7e2
--- /dev/null
+++ b/rev/14/08.md
@@ -0,0 +1,11 @@
+# и другой ангел следовал за ним
+
+"И другой ангел, второй, последовал (за первым ангелом)" (Καὶ ἄλλος ἄγγελος δεύτερος ἠκολούθησεν)
+
+# Пал, пал Вавилон! Великий город...
+
+Ангел говорит о разрушении Вавилона, как о падении. Альтернативный перевод: «Великий Вавилон разрушен!» (См.: [[rc://*/ta/man/translate/figs-metaphor]]). Вавилон - древний крупный город в Месопотамии. В Библии Вавилон был символом греха и отступления от Бога. (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# потому что он яростным вином своего разврата напоил все народы
+
+О городе Вавилоне говорится как об одном человеке,  а не о городе  (См.: [[rc://*/ta/man/translate/figs-metonymy]]). "Яростное вино разврата"  (ο οἴνος τοῦ θυμοῦ τῆς πορνείας αὐτῆς) - то есть вино, которое приводит к безудержному разврату. Развращающее влияние Вавилона на соседние народы сравнивается с тем, как если бы Вавилон напоил всех вином, от которого люди стали пьяны и предались блуду. (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/14/09.md b/rev/14/09.md
new file mode 100644
index 00000000..575a6018
--- /dev/null
+++ b/rev/14/09.md
@@ -0,0 +1,11 @@
+# третий ангел последовал за ним
+
+то есть за вторым ангелом.
+
+# кто поклоняется... и принимает
+
+речь идет не об одном человеке, а обо всех, кто поклоняется зверю и принимает его клеймо. Альтернативный перевод: "Всякий, кто поклоняется... и принимает" или "Все те, кто поклоняется и принимает"
+
+# кто поклоняется зверю и его образу и принимает клеймо
+
+см. <Откр. 13:4, 8, 14-16>
diff --git a/rev/14/10.md b/rev/14/10.md
new file mode 100644
index 00000000..d19ef369
--- /dev/null
+++ b/rev/14/10.md
@@ -0,0 +1,15 @@
+# тот будет пить вино ярости... и мучим будет...
+
+речь идет не об одном человеке, но о всех тех, кто поклоняется зверю и принимает его клеймо. Альтернативный перевод: "Всякий, кто поклоняется... и принимает..., будет пить вино ярости..." или "Все те, кто поклоняется и принимает будут пить вино ярости и будут мучимы"
+
+# будет пить вино ярости Бога... в чаше Его гнева
+
+"яростное вино разврата" противопоставляется "вину ярости Бога в чаше Его гнева". Гнев Божий будет подобен крепкому ("неразбавленному") вину - кто его выпьет, тот не сможет избежать опьянения - то есть наказания. См. комментарий "Вино" в Общие замечания к главе 14. (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# неразбавленное вино
+
+Это значит, что вино не было смешано с водой и поэтому очень крепкое; кто выпьет много такого вина, тот очень сильно опьянеет. Символически это значит, что Бог очень сильно гневается, пребывает в ярости. (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# и мучим будет в огне и сере
+
+"будет гореть в огне и сере". Сера - природный минерал, который хорошо горит; сера имеет очень неприятный запах протухшего мяса. В Палестине были месторождения серы, которые горели и выделяли неприятный запах, поэтому "огонь и сера" - то есть горящие месторождения серы - это то, что называлось "геенной огненной". Считалось, что именно туда попадали души грешников после смерти.
diff --git a/rev/14/11.md b/rev/14/11.md
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--- /dev/null
+++ b/rev/14/11.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Третий ангел продолжает свою речь.
+
+# И дым от их мучения будет подниматься во все времена
+
+Фраза «их мучения» относится к огню, в котором они мучаются (см. предыдущий стих: "мучимы огнем и серой"). Альтернативный перевод: «Дым от огня, в котором они мучаются» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# не будут иметь покоя
+
+«их мучение не прекратится»
diff --git a/rev/14/12.md b/rev/14/12.md
new file mode 100644
index 00000000..9dc5d164
--- /dev/null
+++ b/rev/14/12.md
@@ -0,0 +1,3 @@
+# В этом терпение святых
+
+«Этим святой народ Божий, те, кто исполняет заповеди Бога и верен Иисусу, призываются к стойкости» (РБО). Смотрите, как вы перевели похожую фразу в [Откр. 13:10](../13/10.md).
diff --git a/rev/14/13.md b/rev/14/13.md
new file mode 100644
index 00000000..a5bafd8b
--- /dev/null
+++ b/rev/14/13.md
@@ -0,0 +1,19 @@
+# и услышал я голос с неба
+
+здесь, как и в предыдущих стихах, местоимение "я" указывает на Иоанна.
+
+# все, кто умирает
+
+«те, которые умирают»
+
+# все, умирает в Господе
+
+то есть все те, кто на момент смерти был верен Господу. Возможно, речь идёт о людях, которых убивают враги. Альтернативный перевод: «все те, кто умирает в верности Господу».
+
+# отдохнут от трудов своих
+
+то есть не будут больше переживать трудностей и страданий
+
+# их дела идут за ними
+
+О делах говорится, как о живых существах, которые могут идти вслед за теми, кто делает их. Возможные значения: 1) «все узнают о добрых делах, которые сделали эти люди, и прославят их» или 2) «Бог наградит их за их дела» (См.: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/rev/14/14.md b/rev/14/14.md
new file mode 100644
index 00000000..456a0c37
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+++ b/rev/14/14.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Иоанн начинает описывать следующую часть своего видения. В этой части рассказывается о том, как Сын Человеческий собирает урожай (жатву) на земле. Сбор урожая - это символ Божьего суда над людьми. См. комментарий к "Жатва" в Общих замечаниях к главе 14 (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
+
+# похожий на Человеческого Сына
+
+Это выражение означает кого-то, похожего на человека. Смотрите, как вы перевели это выражение в [Откр. 1:13](../01/13.md). (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# золотой венец
+
+Это был венец, сделанный из золота, похожий на венец из оливковых ветвей или лавровых листьев. Венцы из листьев возлагались на голову полководцев, победивших в битве, а так же на головы победителей спортивных состязаний.
+
+# серп
+
+сельскохозяйственное орудие - нож с изогнутым лезвием для срезания травы, злаков и винограда. (См.: [[rc://*/ta/man/translate/translate-unknown]])
diff --git a/rev/14/15.md b/rev/14/15.md
new file mode 100644
index 00000000..96e51211
--- /dev/null
+++ b/rev/14/15.md
@@ -0,0 +1,19 @@
+# вышел... из храма
+
+«вышел... из небесного храма»
+
+# Сидящему на облаке
+
+то есть "Тому, кто сидел на облаке" - см. стих 14.
+
+# пожни
+
+это глагол "пожинать" (то есть собирать урожай) в повелительном наклонении. Именно серпом жали (пожинали) злаковые культуры и срезали виноградные гроздья.
+
+# пришло время жатвы
+
+Здесь о существующем сейчас говорится как о пришедшем. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# созрела жатва
+
+то есть урожай поспел, и его пора собирать.
diff --git a/rev/14/16.md b/rev/14/16.md
new file mode 100644
index 00000000..fb2f5751
--- /dev/null
+++ b/rev/14/16.md
@@ -0,0 +1,7 @@
+# Сидящий
+
+то есть "Тот, кто сидел на облаке" - см. стих 14.
+
+# земля была пожата
+
+то есть с земли был собран урожай. Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Серп собрал урожай с земли» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/14/17.md b/rev/14/17.md
new file mode 100644
index 00000000..83dbd61e
--- /dev/null
+++ b/rev/14/17.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарий к этому стиху отсутствует.
diff --git a/rev/14/18.md b/rev/14/18.md
new file mode 100644
index 00000000..9c4f2e1f
--- /dev/null
+++ b/rev/14/18.md
@@ -0,0 +1,3 @@
+# тому, кто имел острый серп
+
+то есть ангелу, у которого был серп - см. стих 17.
diff --git a/rev/14/19.md b/rev/14/19.md
new file mode 100644
index 00000000..e0c8e801
--- /dev/null
+++ b/rev/14/19.md
@@ -0,0 +1,3 @@
+# и бросил в большую давильню Божьего гнева
+
+ληνός: давильня (виноградная); большая емкость, в которой виноград топтали ногами для выжимания сока.
diff --git a/rev/14/20.md b/rev/14/20.md
new file mode 100644
index 00000000..025c8b44
--- /dev/null
+++ b/rev/14/20.md
@@ -0,0 +1,15 @@
+# в давильне за городом
+
+давильня, о которой идет речь в предыдущем стихе, находилась вне города.
+
+# и потекла кровь из давильни
+
+в давильне давили виноград, но вместо виноградного сока потекла кровь. Эта кровь переливалась через край давильни - так ее было много. Кровь образовала широкий и глубокий поток.
+
+# до высоты лошадиной узды
+
+поток крови, излившийся из давильни, был таким глубоким, что достигал ремней на морде лошади.
+
+# тысячу шестьсот стадий
+
+поток крови, излившийся из давильни, был шириной в 1600 стадий. Стадия - это мера длины, равная 185 метров. В современном измерении ширина потока крови была 300 километров. (См.: [[rc://*/ta/man/translate/translate-numbers]] и [[rc://*/ta/man/translate/translate-bdistance]])
diff --git a/rev/14/intro.md b/rev/14/intro.md
new file mode 100644
index 00000000..de684d1c
--- /dev/null
+++ b/rev/14/intro.md
@@ -0,0 +1,25 @@
+# Откровение
+
+# Глава 14
+
+# Общие замечания
+
+В главах 14 и 13 представлены новые события и подробности происходящего на небе и на земле - в преддверии последних кар - судов семи чаш гнева Божия (глава 16) и продолжающихся судов (главы 17 и 18).
+
+## Важные фигуры речи в этой главе
+
+### Жатва
+
+Жатва - это время сбора урожая зерновых культур (глаголы "жать", "пожинать" означают процесс срезания колосьев зерновых культур). Однако все эти слова ("жатва", "пожинать") используются и для обозначения сбора урожая вообще, в том числе и в переносном смысле - получение результатов какой-либо деятельности, поступков.
+
+В Палестине основными сельскохозяйственными  культурами были зерновые, виноград и фрукты (инжир и другие плодовые деревья). Время сбора урожая - это время подведения итогов. От того, как усердно человек трудился, зависит размер жатвы. Поэтому образ жатвы (сбора урожая) нередко используется в Библии как метафора конца времен, когда Бог будет судить людей по результатам ("плодам") их жизни. "Урожай" праведников - жизнь вечная и награда от Господа; "урожай" грешников, отвергающих Бога - вечная погибель.
+
+(См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/tw/dict/bible/kt/faith]])
+
+### Вино
+
+### Виноград был важной сельскохозяйственной культурой в Палестине. Из винограда изготовляли вино, которое широко употреблялось: обычно его пили сильно разбавленным - вино добавляли в воду в качестве антисептика (в те времена еще не знали о том, что воду можно кипятить; впрочем, возможности кипятить воду обычно не было). Неразбавленное вино пили с целью опьянеть. Пьяный человек не контролирует себя, поэтому образ "вина Божьей ярости из чаши гнева" (14:10) символизирует неизбежность Божьего наказания.
+
+## Ссылки:
+
+  * **[Откр. 14:1 Примечания](./01.md)**
diff --git a/rev/15/01.md b/rev/15/01.md
new file mode 100644
index 00000000..dd54fec3
--- /dev/null
+++ b/rev/15/01.md
@@ -0,0 +1,17 @@
+# Общая информация:
+
+Общая информация: В этом стихе кратко описано то, что будет происходить в 15:6-16:21.
+
+# И увидел я другое знамение на небе, великое и удивительное
+
+Καὶ εἶδον ἄλλο σημεῖον ἐν τῷ οὐρανῷ μέγα καὶ θαυμαστόν - "И увидел (я) иное (другое) знамение в небе, великое и изумительное". Θαυμαστός: удивительный, изумительный, замечательный, дивный, чудный.
+
+# Семь ангелов, имеющих семь... бедствий
+
+«Семь ангелов, имеющих власть посылать на землю семь... бедствий». На которых заканчивалась ярость Бога Возможные значения: 1) эти бедствия покажут всю Божью ярость; 2) после этих бедствий Бог больше не будет гневаться. Это последнее знамение связано с предыдущими великими знамениями - жены в 12:1 и красного дракона в 12:3. Не следует отождествлять этих семерых Ангелов ни с теми, что составили две группы по три Ангела (14:6-20), ни с какими-либо другими ангелами, упоминавшимися прежде.
+
+# Которыми заканчивалась
+
+В тексте - "На которых заканчивалась" - буквально: "в которых завершалась Божья ярость" (ἐν αὐταῖς ἐτελέσθη ὁ θυμὸς τοῦ θεοῦ).
+
+ἐτελέσθη Aor.Pass. от глагола τελεω - достигать цели, совершаться, исполняться - ярость была завершена.
diff --git a/rev/15/02.md b/rev/15/02.md
new file mode 100644
index 00000000..ff55ef7f
--- /dev/null
+++ b/rev/15/02.md
@@ -0,0 +1,17 @@
+# И увидел я море, похожее на стеклянное, смешанное с огнем
+
+Καὶ εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρὶ - "И увидел (я) как бы море стеклянное, смешанное (с) огнем".
+
+ὑάλινος: стеклянный.
+
+μίγνυμι: мешать, смешивать, перемешивать.
+
+Смотрите, как вы перевели это слово в Откр. 4:6. Апостол Иоанн увидел также как бы стеклянное море, смешанное с огнем; скорее всего, это то же самое море "пред престолом", о котором говорится в 4:6.
+
+На нем стояли победившие зверя; о них же читаем в 7:9-17.
+
+# И победивших зверя и его образ, и его знак и число его имени
+
+Они победили зверя в том смысле, что не дали ему победить себя, не поклонились ему. Речь идёт о числе, о котором говорится в Откр. 13:18.
+
+Иоанн видел море и тех людей, что победили зверя. Победивших зверя, и его образ, и его знак, и число его имени то есть тех, кто победил зверя и проявления его власти над людьми: изображение зверя, которому поклонялись, знак, которую зверь налагал на руку и лоб людей (печать, клеймо - см. 14:9,11); "число его имени" - см. Откр. 14:18.
diff --git a/rev/15/03.md b/rev/15/03.md
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+# Они поют песню Моисея, Божьего раба, и песню Ягнёнка
+
+Апостол слышит, как победившие святые поют песнь Моисеи… и песнь Агнца. Возможно, речь идет о двух разных гимнах, первый из которых прославляет верность Бога по отношению к Израилю (не идентична ли она записанной во Втор. 32, где подробно перечисляются проявления этой верности?) Второй гимн мог быть "песнью Агнца" в том смысле, что прославлял великие и чудные дела Господни, Его праведность и истинность путей Его.
diff --git a/rev/15/04.md b/rev/15/04.md
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+# Кто не побоится Тебя, Господь! И кто не прославит Твоё имя?
+
+Это одновременно предсказание и славословие, возносимое Создателю, как оно выражено здесь, явно перекликаются по смыслу и форме со множеством других мест в Священном Писании, в которых подразумевается второе пришествие Христа и установление на земле Его Тысячелетнего царства (Пс. 2:8-9; 23:1-10; 65:1-4; 71:8-11; Ис. 2:2-4; 9:6-7; 66:18-23; Иер. 10:7; Дан. 7:14; Соф. 2:11; Зах. 14:9). За страшным временем повсеместного зла, беззаконий и богохульства, которое наступит перед возвращением на землю Христа, последуют полное и справедливое воздаяние Божие и затем - утверждение святости Его в этом мире.
+
+Это риторические вопросы. Они задаются, чтобы передать утверждение: "Все боятся Тебя, Господи! Все прославят Твое имя!" Твое имя то есть Тебя Самого. Альтернативный перевод: "Все прославят Тебя!"
diff --git a/rev/15/05.md b/rev/15/05.md
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+# Небесный храм скинии свидетельства
+
+Буквально: "Храм скинии свидетельства в небесах" (ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ).
+
+Скиния - это шатер, в котором пребывал Бог (присутствие Бога); этот шатер Иудеи носили с собой во время похода по пустыне. Когда был построен Храм, скиния была помещена в Храм.
+
+"Свидетельство" (μαριυριος) - важный термин, означающий исповедание веры в Иисуса (человек "свидетельствует" о своей вере). Так, мученики, которые не отказались от веры даже под угрозой смерти и были убиты за веру, называются "свидетелями" (μαρτυριοι).
diff --git a/rev/15/06.md b/rev/15/06.md
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+# И вышли из храма семь ангелов, имеющих семь бедствий, одетые в чистую и сияющую одежду из льна с золотыми поясами на груди
+
+Из храма вышли семь ангелов, имеющие семь язв. Частая и светлая льняная одежда их свидетельствовала об их духовной чистоте, а золотые пояса Ангелов - знаменовали славу Божию.
diff --git a/rev/15/07.md b/rev/15/07.md
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+# Одно из четырёх животных
+
+Смотрите, как вы перевели это выражение в Откр. 4:6.
+
+# Семь золотых чаш, наполненных яростью Бога, живущего во все времена
+
+См. Откр. 14:10. Взгляду Иоанна представилась следующая картина: Одно из четырех животных дало семи Ангелам семь золотых чаш, наполненных гневом Бога… Возможно, чаши были полны огня, которым почти всегда символизируется в Священном Писании ярость Божия. Отсюда этот дым, названный дымом от славы Божией и от силы Его, которым наполнился храм, из-за чего никто не мог войти в него, доколе не окончились семь язв семи Ангелов (сравните Исх. 40:34-35).
+
+# Бога, живущего во все времена
+
+То есть Бога Вечного.
diff --git a/rev/15/08.md b/rev/15/08.md
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+# И наполнился храм дымом от Божьей славы и от Его силы. И никто не мог войти в храм, пока не закончились бедствия от семи ангелов
+
+В целом Откр. 15:5-8 отражает страшную картину суда Божия, ожидающего этот грешный мир при конце его. Сами эти суды, как описаны они в 16 гл., полностью соответствуют грозному вступлению в 15:5-8.
diff --git a/rev/15/intro.md b/rev/15/intro.md
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+# Откровение
+
+# Глава 15
+
+# Общие замечания
+
+## Структура и формат
+
+В этой главе Иоанн описывает события и картины того, что происходит на небе.
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 3-4.
+
+## Особые понятия в этой главе
+
+### «Победившие зверя»
+
+Эти люди - духовные победители. Большинство духовных битв невидимы, но в Книге Откровения духовные битвы изображены как открытые.
+
+### «открытый небесный храм скинии свидетельства»
+
+В других местах Писания сказано, что земной храм является копией совершенного жилища Бога на небе. Здесь Иоанн очевидно говорит о небесном жилище или храме Бога.
+
+### Песни
+
+В Книге Откровения небо часто описывается как место, где люди поют и поклоняются Богу песнями. Таким образом небо изображается местом постоянного поклонения Богу.
+
+## Ссылки:
+
+  * **[Откр. 15:1 Примечания](./01.md)**
+
+**[<<](../14/intro.md) | [>>](../16/intro.md)**
diff --git a/rev/16/01.md b/rev/16/01.md
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+# Связующее утверждение:
+
+Иоанн продолжает описывать видение о семи ангелах с семью бедствиями. Семь бедствий - это семь чаш Божьего гнева.
+
+# я услышал
+
+Местоимение «я» относится к Иоанну.
+
+# чаш ярости Бога
+
+"Чаши ярости" - речь идет о чашах, наполненных вином ярости Бога - см. [Откр. 15:7](../15/07.md). Эти чаши изливаются - то есть изливается вино из этих чаш, и наказание Божье обрушивается на землю. Альтернативный перевод: «чаш, наполненных вином ярости Бога» (См.: [[rc://*/ta/man/translate/figs-explicit]] [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/16/02.md b/rev/16/02.md
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+# вылил свою чашу
+
+Под «чашей» подразумевается содержимое чаши. Альтернативный перевод: «вылил вино из своей чаши» или «вылил вино Божьей ярости из своей чаши». Таким же образом следует переводить все последующие описания изливания чаш в этой и следующей главе  (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# гнойные раны, мучительные и отвратительные
+
+«мучительные раны». Возможно, это были гнойные раны от инфекционных болезней, или это были травмы, которые не заживали.
+
+# у тех людей, кто имел клеймо зверя
+
+τὸ χάραγμα τοῦ θηρίου - "Клеймо / печать зверя". Смотрите, как вы перевели это выражение в [Откр. 13:17](../13/17.md).
+
+# поклонялся его образу
+
+имеются в виду люди, поклоняющиеся идолу, изображающему зверя см. <Откр. 13:15>
diff --git a/rev/16/03.md b/rev/16/03.md
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+++ b/rev/16/03.md
@@ -0,0 +1,7 @@
+# вылил свою чашу в море. И появилась кровь, как бы от мертвеца.
+
+Второй вылил содержимое своей чаши в море. Смотрите, как вы перевели это выражение в [Откр. 16:2](../16/02.md). Море стало как кровь мертвеца. Что имеется в виду под "кровью мертвеца" (αἷμα ὡς νεκροῦ), не совсем ясно; возможно, что эта кровь имела мертвящее действие и умертвила все живое. Альтернативный перевод: «вылил вино из своей чаши в море, и море стало как кровь, и эта кровь умертвила всё, и всё живое в море погибло» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# море
+
+Слово θαλασσα означает моря, океаны и озера. (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/rev/16/04.md b/rev/16/04.md
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+# в реки и в источники вод
+
+Имеются в виду реки, ручьи, ключи - вода, которая течет (в отличие от моря и озера). (См.: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# и появилась кровь
+
+вода в реках и источниках превратилась в кровь, как и в после излияния второй чаши в море.
diff --git a/rev/16/05.md b/rev/16/05.md
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+# ангела вод
+
+Возможные значения: 1) имеется в виду третий ангел, ответственный за излияние Божьей ярости в реки и источники вод; 2) это был другой ангел, ответственный за все воды.
+
+# Праведен Ты
+
+Местоимение «Ты» относится к Богу. (См.: [[rc://*/ta/man/translate/figs-you]])
+
+# Который был, есть
+
+«Бог, Который был и есть». Смотрите, как вы перевели похожую фразу в [Откр. 1:4](../01/04.md).
diff --git a/rev/16/06.md b/rev/16/06.md
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@@ -0,0 +1,7 @@
+# они пролили кровь святых и пророков
+
+Здесь «пролили кровь» значит убили. Альтернативный перевод: «они убили святой народ Бога и пророков» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Ты дал им пить кровь
+
+Бог заставит злых людей пить воду, которую Он превратил в кровь.
diff --git a/rev/16/07.md b/rev/16/07.md
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+++ b/rev/16/07.md
@@ -0,0 +1,3 @@
+# я услышал другого говорящего от жертвенника
+
+"другого" - то есть это был уже не ангел вод, чьи слова приведены в предыдущих стихах, а кто-то другой (возможно, другой ангел), стоящий у жертвенника Καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος ) . Альтернативный перевод «я услышал, как кто-то другой, стоящий у жертвенника, сказал» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/16/08.md b/rev/16/08.md
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+++ b/rev/16/08.md
@@ -0,0 +1,3 @@
+# на солнце. Ему было позволено обжигать людей огнём
+
+Солнце стало обжигать людей. Иоанн говорит о солнце, как о человеке. Это можно выразить активной конструкцией. Альтернативный перевод: «и сделал так, что солнце беспощадно жгло людей» (См.: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/16/09.md b/rev/16/09.md
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+++ b/rev/16/09.md
@@ -0,0 +1,11 @@
+# они оскорбляли имя Бога
+
+Здесь «имя Бога» означает Самого Бога. Альтернативный перевод: «люди, которых жгло солнце, оскорбляли Бога» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Бога, у Которого была власть над этими бедствиями
+
+Эта фраза напоминает читателям о чём-то, что им уже известно о Боге. Она помогает объяснить, почему люди оскорбляли Бога. Альтернативный перевод: «Бога, потому что Он имеет власть над этими бедствиями» (См.: [[rc://*/ta/man/translate/figs-distinguish]])
+
+# И не одумались они, чтобы воздать Богу славу
+
+Имеется в виду не то, чтобы люди, обжигаемые солнцем, должны были прославлять Бога за это. Этим людям следовало раскаяться в том, что они поклонялись зверю и начать поклоняться Богу ("воздавать славу Богу). Тогда, возможно, Бог остановил бы бедствия. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/16/10.md b/rev/16/10.md
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@@ -0,0 +1,11 @@
+# трон зверя
+
+Это место, откуда зверь правит. Возможно, имеется в виду столица его царства. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# в его царстве настал мрак
+
+καὶ ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη - Дословно: «И сделалось царство его помраченное». εσκοτωμένη - (пассив, причастие) от σκοτόω: погружать во тьму, затемнять, ослеплять, помрачать. С причастием в пассиве: помраченное. Альтернативный перевод: «всё его царство погрузилось во мрак» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Они кусали свои языки
+
+Люди в царстве зверя кусали свои языки. Действие пятой чаши схоже с действием пятой трубы (9:1-11) - в обоих случаях наступит мрак на земле; различие в том, что по звуку пятой трубы исходят из бездны демоны, которые мучат людей, здесь же скорее подразумеваются их сильные физические страдания.
diff --git a/rev/16/11.md b/rev/16/11.md
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+++ b/rev/16/11.md
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+# и оскорбляли
+
+Люди в царстве зверя оскорбляли Бога. Они богохульствовали.
diff --git a/rev/16/12.md b/rev/16/12.md
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+++ b/rev/16/12.md
@@ -0,0 +1,7 @@
+# реку Евфрат — и в ней высохла вода
+
+Эту фразу можно перестроить. Альтернативный перевод: «реку Евфрат, так что в ней высохла вода»
+
+# чтобы приготовлен был путь царям со стороны восхода солнца
+
+река Ефрат находится на востоке от Иерусалима ("сторона восхода солнца" - это восток). Высохшая река превратилась в дорогу, по которой с востока могли прийти могущественные цари (с войсками), чтобы завоевать землю.
diff --git a/rev/16/13.md b/rev/16/13.md
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--- /dev/null
+++ b/rev/16/13.md
@@ -0,0 +1,7 @@
+# изо рта дракона, и изо рта зверя, и изо рта лжепророка выходят три нечистых духа
+
+То есть у каждого их троих (дракон, зверь, лжепророк) изо рта (пасти) вышло по одному духу.
+
+# похожих на жаб
+
+βάτραχος: жаба, лягушка. И лягушек, и жаб Иудеи считали нечистыми животными.
diff --git a/rev/16/14.md b/rev/16/14.md
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+++ b/rev/16/14.md
@@ -0,0 +1,3 @@
+# это духи демонов, которые совершают знамения
+
+εἰσὶν γὰρ πνεύματα δαιμονίων Альтернативный перевод: "бесовские духи". Эти духи обладают способностью творить чудеса (совершать знамения).
diff --git a/rev/16/15.md b/rev/16/15.md
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+++ b/rev/16/15.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+15-й стих стоит в отрыве от основной сюжетной линии описания видения Иоанна. Здесь приводятся слова Иисуса.  С 16-го стиха сюжетная линия продолжается.
+
+Это предложение подано в кавычках, чтобы показать, что оно не входит в сюжетную линию видения, но является высказыванием Иисуса. Можно ясно сказать, что это - слова Иисуса; так сделано в UDB. (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Вот, прихожу как вор
+
+"прийти как вор" - то есть тогда, когда никто не ждет, неожиданно. Смотрите, как вы перевели похожую фразу в [Откр. 3:3](../03/03.md). (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# Счастлив тот, кто бдительный
+
+"бдительный" - то есть не перестает ждать Иисуса, такого человека невозможно застать врасплох.  (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сохраняющий свою одежду
+
+В некоторых версиях: «держит свою одежду на себе» или «хранит свою одежду у себя». Неясно, в чем тут точка подобия: либо человек не снимает одежду, потому что всегда готов к приходу Иисуса. Либо здесь идет речь о праведной жизни, которая изображена как хранение своей одежды в чистоте и порядке. Альтернативный перевод: «поступает праведно, как человек, который хранит свою одежду»
+
+# чтобы никто не увидел его позора
+
+оказаться перед людьми без одежды считалось неприличным и стыдным. Альтернативный перевод «чтобы люди не видели его наготы, его постыдного состояния». Тот, кто ждет прихода Иисуса, всегда готов Его встретить, он не окажется "без одежды".
diff --git a/rev/16/16.md b/rev/16/16.md
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+# Общая информация:
+
+Повествование возвращается к тому, на чем остановились в стихе 14.
+
+# Он собрал царей
+
+«Духи демонов собрали вместе царей и их армии»
+
+# Армагеддон
+
+Это название местности. (См.: [[rc://*/ta/man/translate/translate-names]])
diff --git a/rev/16/17.md b/rev/16/17.md
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+# и от трона небесного храма раздался громкий голос
+
+Это означает, что кто-то, сидящий на троне или стоящий около трона, громко проговорил. Кто именно говорил - неясно. (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Совершилось!
+
+γέγονεν - "сделано!", "наступило!"
diff --git a/rev/16/18.md b/rev/16/18.md
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+# молнии, громы, шум
+
+Молнии и то, что их сопровождает - гром и грохот.  Смотрите, как вы перевели эти слова в [Откр. 4:5](../04/05.md).
diff --git a/rev/16/19.md b/rev/16/19.md
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+# Великий город распался на три части
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Землетрясение раскололо великий город» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# И не был забыт Вавилон перед Богом
+
+Под "великим городом" подразумевается Вавилон (ср. <Откр. 14:8>). Этот город разрушен землетрясением, что является наказанием за прегрешения перед Богом. "не забыт Вавилон перед Богом" - то есть Бог не оставил прегрешения Вавилона без внимания.
+
+# чтобы дать ему чашу с вином ярости Его гнева
+
+Божье наказание метафорически представлено в виде вина, которое необходимо выпить. Как пьяный человек не может себя контролировать, так и Божье наказание действует независимо от воли человека. Поить людей вином ярости  означает наказывать их. Альтернативный перевод: «Он заставил жителей города пить вино Его ярости из чаши Его гнева» (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/16/20.md b/rev/16/20.md
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+# Связующее утверждение:
+
+продолжается описание последствий землетрясения.
+
+# острова скрылись
+
+видимо, в результате землетрясения острова ушли под воду.
+
+# горы не были найдены
+
+горы исчезли - сравнялись с землей.
diff --git a/rev/16/21.md b/rev/16/21.md
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+# Град с неба весом с талант падал на людей
+
+Град с неба весом с талант падал на людей. И люди оскорбляли Бога из-за бедствий от града, потому что бедствия от него были большие Во время землетрясения или после него град величиною с талант (подсчитано, что это соответствует примерно около 45 кг.) падал с неба на людей. Такие сверхъестественно громадные массы льда, конечно, довершат разрушение всего, что уцелеет после землетрясения, и убьют или тяжело ранят оставшихся в живых. (См.: [[rc://*/ta/man/translate/translate-bweight]])
diff --git a/rev/16/intro.md b/rev/16/intro.md
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+# Откровение
+
+# Глава 16
+
+# Общие замечания
+
+## Структура и формат
+
+В этой главе продолжается описание видения, начатое в главе 15. Главы 15 и 16  содержат описание семи бедствий, завершающими Божий гнев. (См.: [[rc://*/tw/dict/bible/kt/wrath]])
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 5-7.
+
+15-й стих стоит в отрыве от основной сюжетной линии описания видения Иоанна. Здесь приводятся слова Иисуса.  С 16-го стиха сюжетная линия продолжается. Возможно, следует выделить стих 15-й абзацем.
+
+## Особые понятия в этой главе
+
+### «я услышал громкий голос, раздающийся из храма»
+
+Это тот же храм, о котором шла речь в 15-й главе.
+
+### Семь чаш ярости Бога
+
+В этой главе открываются суровые суды, которые представлены в виде семи чаш ярости Бога, изливаемых семью ангелами. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Прочие возможные трудности перевода в этой главе
+
+Сам тон этой главы должен изумлять читателя. Переводчики не должны обесцвечивать яркий язык этой главы.
+
+### Армагеддон
+
+Это еврейское слово, название местности. Иоанн написал звуки еврейского слова греческими буквами. Переводчикам следует транслитерировать это название, то есть записать его звуки буквами алфавита целевого языка. (См.: [[rc://*/ta/man/translate/translate-transliterate]])
+
+## Ссылки:
+
+  * **[Откр. 16:1 Примечания](./01.md)**
+
+**[<<](../15/intro.md) | [>>](../17/intro.md)**
diff --git a/rev/17/01.md b/rev/17/01.md
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+# Общая информация:
+
+Иоанн начинает описывать своё видение о великой развратнице.
+
+# Какой приговор ждёт великую блудницу
+
+тὸ κρίμα τῆς πόρνης τῆς μεγάλη - "Приговор великой блудницы.
+
+πόρνη: блудница, проститутка, развратница.
+
+Сидящей на многих водах
+
+Речь идет о Вавилоне. "Блудница" традиционно толкуется как религиозная система Вавилона и сопряженное с нею предельное падение нравов, а "воды многие" - "людей и народы, и имена и языки" (стих 15).
diff --git a/rev/17/02.md b/rev/17/02.md
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+# С ней занимались блудом все цари
+
+μεθ’ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς - "С которой предавались разврату цари земли".
+
+# И от вина её разврата были опьянены живущие на земле
+
+καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς - "И были опьянены живущие на земле вином разврата её".
+
+Цари просто пьяны от вина ее разврата.  Здесь действует тот же принцип, что и при переводе "вино гнева Божия". Разврат опьяняет людей, они не могут себя контролировать, разврат полностью владеет ими как алкоголь владеет пьяным человеком. Эта фраза выражает в усиленной форме то, что сказано в первой половине стиха: "с ней занимались развратом земные цари". Влиянию этой блудницы подверглись все - и цари, и простые люди.
+
+Живущие на земле
+
+Скорее всего, имеются в виду простые люди ("люди земли" - крестьяне  - противоположное царям. Влиянию блудницы подверглись все - и цари, и простые люди.
diff --git a/rev/17/03.md b/rev/17/03.md
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+# И перенёс меня в духе в пустыню
+
+ἀποφέρω: уносить, уводить, отводить, относить. Сцена меняется. Иоанн переносится из неба в пустыню.
+
+# И увидел я женщину, сидящую на багрянном звере, с многими оскорбительными именами, с семью головами и десятью рогами
+
+κόκκινος: пурпурно-красный, червленый, багряный; ср.р. употр. как сущ. багряница. γέμον[τα] (причастие) от γέμω: быть наполненным, быть нагруженным, изобиловать. С причастием: изобилующем, полным. βλασφημία: хула, поношение, богохульство, злоречие, укоризненное злословие.
+
+γέμον [τα] ὀνόματα βλασφημίας - "Изобилующем богохульнами именами".
diff --git a/rev/17/04.md b/rev/17/04.md
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+# И женщина была одета в порфиру и багряную одежду, украшена золотом, драгоценным камнем и жемчугом
+
+πορφυροῦς: пурпуровый, багряный; как сущ. багряница, порфира.
+
+Жемчуг - это красивые и ценные белые камушки. Они образуются внутри раковин некоторых видов моллюсков, обитающих в океане.
+
+Порфира и багряная одежда эти цвета обозначают, соответственно, пурпурный (фиолетовый) и алый. Одежда таких цветов была очень дорогой, ее носили только цари и очень богатые вельможи (в древности красили только натуральными красителями, поэтому получить цвета фиолетовый и ярко красный было очень трудно).
+
+И держала золотую чашу в своей руке, полную мерзости и нечистот её разврата
+
+βδέλυγμα: мерзость, гнусность, скверна, гадость. ἀκάΘαρτος: нечистый, неочищенный; перен.порочный.
+
+Содержимое чаши контрастирует с роскошью одеяний женщины и красотой самой чаши.
diff --git a/rev/17/05.md b/rev/17/05.md
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+# На её лбу было написана "тайна"
+
+καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον - "И на лбу его имя написано: тайна".
+
+μέτωπον: чело, лоб. μυστήριον: тайна, секрет, таинство. Альтернативный перевод: «Кто-то написал у неё на лбу "таина"».
+
+# Великий Вавилон — мать всем развратницам и земным мерзостям
+
+Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς - Вавилон великий, мать разврата (развратных) и мерзостей земли".
+
+"Мать" - то есть родоначальница, источник, то, из чего все начинается, все проистекает. Разврат и грех мира сосредоточен в этой женщине.
diff --git a/rev/17/06.md b/rev/17/06.md
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+# И увидел я
+
+"Я" здесь относится к Ианну.
+
+# Женщина была пьяна от крови святых
+
+«И была женщина пьяна оттого, что напилась крови святых».
+
+ἐκ τοῦ αἵματος τῶν ἁγίων - "Из крови святых".
+
+# И крови свидетелей Иисуса
+
+Слово «свидетель» может также означать «мученик». καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ - "И из крови свидетелей Иисуса". Жена, символизирующая лжерелигиозную систему, основанную на отступничестве от Истины, упоена была кровлю святых. Это говорит о том, что истинные христиане будут к тому времени, за три с половиной года до второго пришествия Христа, почти полностью истреблены.
+
+Здесь снова "быть пьяным" - то есть что-то иметь в изобилии. Она пила кровь святых, потому что наслаждалась их смертью. Было убито столько святых, что женщина опьянела. я был сильно удивлен скорее поражен, в сильном недоумении (θαῦμα μέγα) - Иоанн не мог понять, кто это и почему она такая.
+
+# И я был сильно удивлён
+
+Парафраз: "И я был сильно изумлён, поражён". Апостол Иоанн был поражен, увидя "жену" на "звере", поражен этим сочетанием и тем, как проявляет оно себя в мире.
diff --git a/rev/17/07.md b/rev/17/07.md
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@@ -0,0 +1,3 @@
+# Почему ты удивился? Я скажу тебе тайну...
+
+Это риторический вопрос. Его можно передать утверждением: "не удивляйся! Я объясню тебе, что это значит..." Речь ангела начинается в этом стихе и продолжается до стиха 18.
diff --git a/rev/17/08.md b/rev/17/08.md
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@@ -0,0 +1,5 @@
+# «Зверь, которого ты видел, был, и нет его, и выйдет из бездны и пойдёт к своей гибели. И удивятся те из живущих на земле, имена которых не записанны в книгу жизни от сотворения мира, видя, что зверь был, и нет его, хотя он есть.»
+
+Зверь… был, и нет его, в выйдет из бездны… Это - антихрист который выйдет из "дома" сатаны, где обитают и демоны (9:1-2,11). Здесь еще одно указание на то, что силу свою правитель мира будет получать от сатаны (13:4), и что сатана и этот контролируемый им человек будут неразрывно связаны между собою. И сила их будет общей.
+
+Альтернативный перевод: "Зверь, которого ты видел, был, а теперь его нет. Но он скоро выйдет из Бездны... Зверь был, потом его не стало, и вот он вновь появился".
diff --git a/rev/17/09.md b/rev/17/09.md
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+# В этом ум, имеющий мудрость
+
+(См. дословно: ὧδε ὁ νοῦς ὁ ἔχων σοφίαν). Альтернативный перевод: «Для того, чтобы это понять, требуется ум, имеющий мудрость».
+
+Альтернативный перевод 2: "Для того, чтобы это понять, нужны разум и мудрость".
+
+Семь голов — это семь гор на которых сидит женщина
+
+То есть «Семь голов символизируют семь гор, на которых расположен город Вавилон или Рим».
diff --git a/rev/17/10.md b/rev/17/10.md
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+# И семь царей, из которых пять уже погибли
+
+И семь царей, из которых пять уже пали, один есть, а другой ещё не пришёл, а когда придёт, то не долго пробудет
+
+В стихе 10 мы читаем что из семи пять пали, один есть, а другой еще не пришел, и когда придет, не долго ему быть.
+
+Из семи царей пятеро правили в прошлом, и уже погибли (однако неясно, правили они последовательно - один за другим - или речь идет о царях разных государств, правящих одновременно. Неясно так же, речь идет о реальных царях (главах государств), или же "цари" - это так же символы чего-то); шестой царь правит в настоящее время (то есть в то время, когда Иоанн видел видение), а последний - седьмой - ожидается в будущем. а когда придет, то не долго пробудет правление седьмого царя будет не долгим.
diff --git a/rev/17/11.md b/rev/17/11.md
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+# Это восьмой из этих семи, и идет к погибели
+
+Альтернативный перевод: "А зверь, который был и которого нет, он восьмой; он из тех же, что и те семеро, и идет к своей погибели." (РБО) "Он из тех же, что и те семеро" - то есть зверь, вероятно, тоже "царь". идет к погибели то есть в будущем погибнет. Здесь имеется в виду не только смерть физическая, но скорее вечная погибель.
diff --git a/rev/17/12.md b/rev/17/12.md
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index 00000000..d725ac17
--- /dev/null
+++ b/rev/17/12.md
@@ -0,0 +1,3 @@
+# И десять рогов, которые ты видел, это десять царей, которые ещё не получили царства, но примут власть вместе со зверем, как цари, на один час
+
+В 12 стихе поясняется, что десять рогов - это десять царей, которые целиком подчинятся воле мирового правителя (примут власть со зверем), но ненадолго.
diff --git a/rev/17/13.md b/rev/17/13.md
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+# У них одни намерения и передадут свою силу и власть зверю
+
+οὗτοι μίαν γνώμην ἔχουσιν - "Они одно намерение имеют". καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν - "И силу и власть их зверю передадут (наделят его)".
+
+δίδωμι: давать, отдавать, подавать, выдавать, раздавать, наделять.
+
+То есть свою силу и власть они отдадут на службу зверю - они будут действовать в интересах зверя, будут сражаться на стороне зверя (см. след. стих).
diff --git a/rev/17/14.md b/rev/17/14.md
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+++ b/rev/17/14.md
@@ -0,0 +1,7 @@
+# С Агнцем и Он победит их
+
+Смотрите, как вы перевели слово "агнец" в Откр. 5:6. Он победит, потому что Он - Господь господ и Царь Царей то есть Ягненок - Господин над всеми господами и Царь над всеми царями. Никто не может противостоять Агнцу, и поэтому Он победит зверя и царей.
+
+И те, кто с Ним, - (званные) избранные и верные
+
+Речь идёт об одной группе людей. Альтернативный перевод: «те, кого Бог призвал и избрал тех, кто был верен Ему».
diff --git a/rev/17/15.md b/rev/17/15.md
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+++ b/rev/17/15.md
@@ -0,0 +1,3 @@
+# Воды, которые ты видел, на которых сидит развратница, — это люди, народы, племена и языки
+
+Ангел говорит Иоанну. В первом стихе 15 главы сказано, что жена "сидит на водах многих", а в этом, пятнадцатом, стихе объясняется, что воды это суть люди и народы, и племена и языки.
diff --git a/rev/17/16.md b/rev/17/16.md
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+++ b/rev/17/16.md
@@ -0,0 +1,13 @@
+# И десять рогов, которые ты видел на звере, они возненавидят блудницу и разорят её, и разденут, и части тела её съедят и сожгут её в огне
+
+μισέω: (воз)ненавидеть, гнушаться, питать отвращение.
+
+ἐρημόω: опустошать, разорять.
+
+ποιήσουσιν αὐτὴν καὶ γυμνὴν - "Сделают её голою".
+
+καὶ τὰς σάρκας αὐτῆς φάγονται - "И тело её съедят".
+
+καὶ αὐτὴν κατακαύσουσιν ἐν πυρί - "И сожгут её в огне".
+
+То есть блудницу возненавидят и восстанут на нее и горы, на которых она сидит (не ясно, что это значит), и цари.
diff --git a/rev/17/17.md b/rev/17/17.md
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+++ b/rev/17/17.md
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+# Бог вложил в их сердца
+
+Здесь имеется в виду, что все, что происходит со зверями, царями, блудницей и прочими, происходит только согласно Божьей воле, только потому, что Бог позволяет им это делать.
diff --git a/rev/17/18.md b/rev/17/18.md
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+++ b/rev/17/18.md
@@ -0,0 +1,9 @@
+# Женщина, которую ты видел, это великий город, властвующий над земными царями
+
+В последний раз о "жене" говорится в 17:18: "Жена же, которую ты видел, есть великий город, царствующий над земными царями". Сравнение жены с городом опять-таки предполагает, что в то время восстановленный древний Вавилон явится религиозным центром всеобщего ложного вероисповедания. Отступница была и вновь станет средоточием не только религиозной, но и политической силы и власти. Как сказано в 5 стих, и город и жена - это некая "тайна", потому они и представлены в символах, с трудом поддающихся интерпретации. Стих 18, однако, образует вступление к следующей главе, в которой Вавилон скорее понимается как город в буквальном смысле слова, нежели как религиозная система.
+
+# "Великий город"
+
+Это есть столица. Ангел уточняет "над земными царями" - видимо, чтобы отличить их от "царей" которые от рогов зверя (см. предыдущие стихи).
+
+Речь идет о столице империи - неясно, Римской империи времен Иоанна или какой-то другой.
diff --git a/rev/17/intro.md b/rev/17/intro.md
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+++ b/rev/17/intro.md
@@ -0,0 +1,45 @@
+# Откровение
+
+# Глава 17
+
+# Общие замечания
+
+## Структура и формат
+
+В этой главе начинается описание того, как Бог уничтожит Вавилон. В начале главы Иоанн описывает видение Женщины (Вавилона) - стихи 1-6. С 7-го стиха и до конца главы ангел объясняет Иоанну, что означает его видение и что должно случиться в будущем. Впрочем, объяснение ангела тоже полно загадок, образов и иносказаний.
+
+Особые понятия в этой главе
+
+### Вавилон
+
+Мы видим здесь Вавилон - источник и прибежище многих языческих религий и верований, противостоящих как вере иудейской, так и христианской, - при последнем его осуждении и казни. В хронологические рамки "печатей, труб и чаш гнева Божия" эти главы не укладываются, и толкователям во все времена нелегко было объяснять значение откровения, содержащегося в них. В целом, однако, Вавилон, как он предстает в 17 главе в плане его религиозного состояния, как бы олицетворяет "последнее слово" в религиозном состоянии мира, и по времени это должно, следовательно, относиться к первой половине последнего семилетия перед вторым пришествием Христа. В 17 главе сказано также о разрушении Вавилона 10 царями (стих 16).
+
+Развратница
+
+В Писании иудеи, поклоняющиеся идолам, часто называются прелюбодейным народом, а иногда развратниками (или даже блудницей, проституткой). Здесь «развратница» не является иудейским народом. Переводчики должны оставить этот образ неопределённым. (См.: [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+### Семь холмов
+
+Скорее всего имеется в виду Рим, известный как город на семи холмах. Тем не менее, переводчик не должен пытаться объяснять в своём переводе, что это Рим.
+
+## Важные фигуры речи в этой главе
+
+### Метафоры
+
+Иоанн использует много разных метафор в этой главе. Он объясняет значения некоторых их них, но оставляет их относительно неопределёнными. Переводчик должен стараться поступать так же. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Прочие возможные трудности перевода в этой главе
+
+### «Зверь, которого ты видел, был и его нет. Но он готовится выйти из бездны»
+
+В этой и других подобных фразах в данной главе зверь противопоставляется Иисусу. В других местах книги Откровения Иисус назван «Тем, Кто был, есть и придёт». (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+### Парадокс
+
+Парадокс - это утверждение, в котором совмещаются, казалось бы, несовместимые вещи. В 17:11 следующее предложение является парадоксальным: «Зверь... — это восьмой из этих семи». Переводчик не должен пытаться решить проблему парадокса. Парадокс должен оставаться тайной. ([Откр. 17:11](../../rev/17/11.md))
+
+## Ссылки:
+
+  * **[Откр. 17:1 Примечания](./01.md)**
+
+**[<<](../16/intro.md) | [>>](../18/intro.md)**
diff --git a/rev/18/01.md b/rev/18/01.md
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+# Связующее утверждение:
+
+Другой ангел спускается с неба и начинает говорить. Это не тот ангел, который был в предыдущей главе и говорил о развратнице и звере.
+
+# После этого я увидел
+
+После событий, описанных в предыдущей главе (после видения Блудницы и зверя, а так же после толкования ангела), Иоанн видит другого ангела.
+
+# ангела...имеющего великую власть. Земля была освещена его славой
+
+Ангел был очень могущественный; от него исходило сияние, которое озарило землю.
diff --git a/rev/18/02.md b/rev/18/02.md
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+++ b/rev/18/02.md
@@ -0,0 +1,27 @@
+# Пал, пал Вавилон! Великая блудница!
+
+Ангел говорит о разрушении Вавилона как о падении. "Город пал" - то есть завоеван вражескими войсками. Возможно, вам придется перевести эту фразу как "Завоеван, завоеван Вавилон! Великая блудница!" Смотрите, как вы перевели эту фразу в [Откр. 14:8](../14/08.md). (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# стала жилищем... и тюрьмой
+
+то есть тем местом, где обитают, и откуда не могут выйти (демоны, нечистые духи, нечистые и отвратительные птицы). По-видимому, имеется в виду, что Вавилон полон трупов, поэтому в нем обитают теперь демоны, нечистые духи и падальщики.
+
+# всякой нечистой и отвратительной птице
+
+имеется в виду разные птицы, которые считались нечистыми - в основном это падальщики: грифы, вороны, совы. Альтернативный перевод: "разными нечистыми птицами-падальщиками".
+
+# Потому что
+
+именно это стало причиной падения.
+
+# яростным вином
+
+Альтернативный перевод: "крепким вином"
+
+# вином своего разврата она напоила
+
+Это метафора, означающая, что разврат распространился на всех - см. предыдущую главу. Следует переводить так же метафорой. О Вавилоне говорится, как о проститутке, которая соблазняет других людей грешить вместе с ней. Это выражение может быть двузначным: в прямом смысле разврат, сексуальный грех, и в переносном смысле поклонение ложным богам. (См.: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# народы
+
+Это метонимия. «Народы» - значит «люди». Альтернативный перевод: «люди всех народов»
diff --git a/rev/18/03.md b/rev/18/03.md
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+++ b/rev/18/03.md
@@ -0,0 +1,3 @@
+# благодаря силе её роскоши
+
+«потому что она тратила много денег на свой разврат»
diff --git a/rev/18/04.md b/rev/18/04.md
new file mode 100644
index 00000000..f5cef3ae
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+++ b/rev/18/04.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Местоимения «она» и «её» относятся к городу Вавилону, который назван развратницей. (См.: [[rc://*/ta/man/translate/figs-personification]])
+
+# Связующее утверждение:
+
+Другой голос с неба начинает говорить.
+
+# другой небесный голос
+
+То есть другой голос с неба. Слово «голос» здесь означает говорящего, наверное, Иисуса или Отца. Альтернативный перевод: «кого-то другого» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/18/05.md b/rev/18/05.md
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index 00000000..3ba48f7f
--- /dev/null
+++ b/rev/18/05.md
@@ -0,0 +1,7 @@
+# её грехи дошли до неба
+
+Голос говорит о грехах Вавилона, как о чём-то материальном, что доходит до неба. Альтернативный перевод: «Её грехи так многочисленны, как будто груда вещей, достигающая неба» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Бог вспомнил
+
+Это стандартное выражение в Библии. Оно не означает, что Бог "забыл" и вдруг "вспомнил"; так говорится о моменте, когда Бог начинает отвечать на молитвы (дает бездетной матери ребенка, спасает угнетенного и т.п.). Здесь "Бог вспомнил ее преступления" означает, что Бог начинает наказывать ее за ее преступления.  Смотрите, как вы перевели эту фразу в [Откр. 16:19](../16/19.md).
diff --git a/rev/18/06.md b/rev/18/06.md
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+++ b/rev/18/06.md
@@ -0,0 +1,11 @@
+# Отплатите ей так же, как и она отплатила вам
+
+Голос говорит о наказании, как о плате. Альтернативный перевод: «Накажите её так же, как и она наказывала других» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# вдвойне отплатите ей
+
+Голос говорит о наказании, как о плате. "Вдвойне" означает "сполна", то есть "чтобы наказание точно не было меньше, чем она заслуживает". Альтернативный перевод: «накажите её в два раза больше» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# В чаше, в которой она готовила вам вино, приготовьте ей вдвойне
+
+Голос говорит о причинении страданий другим, как о приготовлении для них крепкого вина. Альтернативный перевод: «приготовьте её вино страданий в два раза крепче, чем то, которого она готовила для других» или «причините ей в два раза больше страданий, чем она причиняла другим» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/18/07.md b/rev/18/07.md
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--- /dev/null
+++ b/rev/18/07.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Тот же голос с неба продолжает говорить о Вавилоне, как о женщине.
+
+# она имела славы и роскоши
+
+то есть почестей и богатства
+
+# в сердце своём она говорит
+
+Здесь использована метонимия. «Сердце» означает ум или мысли человека. Альтернативный перевод: «она говорит сама себе» или "она думает про себя" (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Сижу как царица
+
+Она считает себя царицей, имеющей власть (См.: [[rc://*/ta/man/translate/figs-simile]])
+
+# я не вдова
+
+Она подразумевает, что не будет зависеть от других. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не увижу горя
+
+Под «увидеть горе» подразумевается «пережить горе». Альтернативный перевод: «никогда не буду в печали» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/18/08.md b/rev/18/08.md
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+++ b/rev/18/08.md
@@ -0,0 +1,11 @@
+# в один день
+
+то есть в одночасье, всё сразу - и смерть, и плач, и голод
+
+# придут к ней казни
+
+О том, что в случится в будущем, говорится как о том, что придёт. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Она будет сожжена в огне
+
+Дословно «съедена огнём». Это метафора, означающая «полностью сожжена». Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Огонь сожжёт её дотла» (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/18/09.md b/rev/18/09.md
new file mode 100644
index 00000000..f7163f05
--- /dev/null
+++ b/rev/18/09.md
@@ -0,0 +1,11 @@
+# рыдать о ней и бить себя в грудь... когда увидят дым от её пожара
+
+это выражение горя на Востоке. Блудницу постигнут такие несчастья, что ее друзья будут оплакивать ее, как оплакивают умерших.
+
+# блудившие с ней и впадавшие в ней в роскошь
+
+то есть занимались развратом и наслаждались чрезмерным богатством.
+
+# увидят дым от ее пожара
+
+Альтернативный перевод: "увидят, что она горит".
diff --git a/rev/18/10.md b/rev/18/10.md
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index 00000000..48414610
--- /dev/null
+++ b/rev/18/10.md
@@ -0,0 +1,11 @@
+# стоя вдали
+
+то есть земные цари будут бояться приблизиться к Блуднице, опасаясь, как бы и их не настиг пожар.
+
+# из-за страха от её мук
+
+Абстрактное имя существительное «муки» можно перевести глаголом. Альтернативный перевод: «в страхе, что они будут мучимы так же, как Вавилон» или «в страхе, что Бог будет мучить их так же, как Он мучит Вавилон» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# Горе, горе...
+
+Повторение служит усилению акцента. Альтернативный перевод: "Бедный, бедный Вавилон!" или "Ах, какое горе! Великий город, и вот - разрушен в один миг!"
diff --git a/rev/18/11.md b/rev/18/11.md
new file mode 100644
index 00000000..4779f6f5
--- /dev/null
+++ b/rev/18/11.md
@@ -0,0 +1,7 @@
+# рыдать о ней
+
+«рыдать о жителях Вавилона»
+
+# потому что их товаров никто уже не покупает
+
+Вавилон (жители вавилона) больше не могут позволить себе покупать предметы роскоши.
diff --git a/rev/18/12.md b/rev/18/12.md
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+# драгоценных камней и жемчуга
+
+«множества различных дорогих камней». Смотрите, как вы перевели эти слова в [Откр. 17:4](../17/04.md).
+
+# виссона
+
+Виссон - дорогая одежда, сделанная из льна. Смотрите, как вы перевели «одежду из льна» в [Откр. 15:6](../15/06.md).
+
+# порфиры... и алых тканей
+
+Порфир - очень дорогостоящая ткань тёмно-красного цвета. Алые ткани - дорогие ткани ярко-красного цвета. (См.: [[rc://*/ta/man/translate/translate-unknown]])
+
+# изделий из слоновой кости
+
+«всех сосудов, сделанных из слоновой кости»
diff --git a/rev/18/13.md b/rev/18/13.md
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+# корицы и фимиама, мира и ладана
+
+здесь перечисляются благовония и дорогие (во времена Иоанна) приправы, которые так же были предметами роскоши.
+
+# муки и пшеницы, скота и овец
+
+жители Вавилона не могут больше покупать даже еду.
+
+# тел и душ человеческих
+
+имеются в виду рабы. Во времена Иоанна рабовладение было нормой; рабов (тела и души человеческие) можно было покупать и продавать.
diff --git a/rev/18/14.md b/rev/18/14.md
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+# плодов
+
+Здесь «плоды» - это метафора, означающая «результат» или «последствие». Альтернативный перевод: «результатов» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# хотела твоя душа
+
+«ты очень сильно хотел»
+
+# покинуло тебя, и ты уже не найдёшь его
+
+Под «не найдёшь его» имеется в виду «его не будет». Эту фигуру речи можно перевести активной конструкцией. Альтернативный перевод: «покинуло тебя, и у тебя уже не будет его» (См.: [[rc://*/ta/man/translate/figs-activepassive]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/18/15.md b/rev/18/15.md
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+# Общая информация:
+
+В этих стихах местоимения "неё" и "её" относятся Блуднице (городу Вавилону).
+
+# Торговавшие всем этим и обогатившиеся от неё
+
+то есть торговцы, которые продавали то, что перечислено в предыдущих стихах, хорошо зарабатывали на Вавилоне и его жителях.
+
+# из-за страха от её мук
+
+Эту фразу можно переделать так, чтобы в ней не было абстрактных имён существительных «страх» и «муки». Альтернативный перевод: «потому что они будут бояться, что Бог будет мучить их, как Он мучает её» или «потому что они будут бояться мучений, которые она переносит» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+# Плача и рыдая
+
+Плач и рыдание - это выражение горя по умершему. Альтернативный перевод: «и они будут оплакивать ее, как оплакивают мертвых»
diff --git a/rev/18/16.md b/rev/18/16.md
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+# великий город, одетый в виссон...
+
+Здесь говорится о Вавилоне как о городе (мужской род), однако описание совпадает с описанием Блудницы (см. <Откр. 17:4>). В греческом языке слово город (πολις) женского рода, поэтому отождествление Вавилона с Блудницей более четко (см. главы 17-18).
diff --git a/rev/18/17.md b/rev/18/17.md
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+# Общие замечания:
+
+В стихах 17-19 во многом повторяется то, что было сказано в стихах 11-16, но утраченное богатство Вавилона оплакивают не просто торговцы, а морские торговцы (то есть купцы, перевозившие свои товары морем, а не по суше).
+
+# стоящие у руля
+
+капитаны морских кораблей
diff --git a/rev/18/18.md b/rev/18/18.md
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+# вопили, говоря:
+
+Глагол и причастие здесь выражают одно и то же. Альтернативный перевод: "Они кричали:"
+
+# Какой город сравнится с этой великой столицей?!
+
+Это риторический вопрос. Его можно передать утверждением:  «Никакой другой город не сравнится с этой великой столицей, Вавилоном!» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rev/18/19.md b/rev/18/19.md
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+# Посыпали пеплом свои головы и вопили, плача и рыдая
+
+этот жест - традиционное в Палестине выражение горя. Когда люди в Палестине оплакивают умерших, они посыпают голову пеплом и громко плачут, вскрикивают и  восклицают "Какое горе!". Возможно, в вашей культуре горе выражают иначе.
+
+# великий город, богатством которого обогатились все владельцы морских кораблей
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rev/18/20.md b/rev/18/20.md
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+# произвёл Бог ваш суд над ней
+
+Имя существительное «суд» можно передать глаголом «судить». Альтернативный перевод: «Бог судит её из-за вас» или «Бог судит её за всё то зло, которое она сделала вам» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]])
diff --git a/rev/18/21.md b/rev/18/21.md
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+# Связующее утверждение:
+
+Другой ангел начал говорить о Вавилоне. Это не тот ангел, который говорил перед этим.
+
+# жернов
+
+огромный круглый камень, которым мололи зерно
+
+# Так же стремительно будет повержен Вавилон
+
+то есть падение Вавилона случится так же быстро и внезапно, как падение камня в воду - это будет не постепенное угасание, а мгновенное падение
+
+(См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# больше не будет его
+
+Он будет разрушен и больше не будет восстановлен. Альтернативный перевод: «он перестанет существовать» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/18/22.md b/rev/18/22.md
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+# Общие замечания:
+
+С этого стиха начинается обращение к Вавилону во 2-м лице ("ты") (стихи 22 и 23). Вавилону предрекается опустошение - в нем больше не будет жителей.
+
+# в тебе
+
+Ангел говорит так, как будто Вавилон его слушает. Альтернативный перевод: «в Вавилоне» (См.: [[rc://*/ta/man/translate/figs-apostrophe]])
+
+# в тебе уже не будут слышны
+
+«никто уже не услышит их в тебе». То, что их не будет слышно, означает, что их вообще не будет. Альтернативный перевод: «в твоём городе больше не будет» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# И звука от жерновов в тебе уже не будет слышно
+
+То, что не будет слышно определённого звука, значит, что никто не будет издавать этот звук. Альтернативный перевод: «В твоём городе никто не будет использовать жернов» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/18/23.md b/rev/18/23.md
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+# Общая информация:
+
+Местоимения «тебе», «твоим» и пр. относятся к Вавилону. Вавилону предрекается опустошение - в нем больше не будет жителей.
+
+# И уже не будет слышно в тебе голосов жениха и невесты
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Никто уже не услышит в Вавилоне радостных голосов жениха и невесты» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# уже не будет слышно в тебе
+
+То, что их не будет слышно, значит, что их вообще не будет. Альтернативный перевод: «в твоём городе больше не будет» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Потому что
+
+ангел объясняет, почему, за какие грехи город Вавилон будет опустошен.
+
+# твои торговцы были знатными людьми на земле
+
+Твои торговцы были влиятельными людьми  (именно поэтому они смогли "ввести в заблуждение своим колдовством все народы" (См.: [[rc://*/ta/man/translate/figs-metaphor]]))
+
+# Все народы были введены в заблуждение твоим колдовством
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Ты своим колдовством ввела в заблуждение людей во всех народах» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/18/24.md b/rev/18/24.md
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+# в нём
+
+то есть "в Вавилоне" - о Вавилоне вновь говорится в 3-м лице.
+
+# в нём найдена кровь пророков и святых и всех убитых на земле
+
+Кровь, найденная там, означает, что люди были виновны в убийстве людей. Альтернативный перевод: «Вавилон виновен в убийстве пророков, верующих и всех других людей в мире, которые были убиты» (See: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/18/intro.md b/rev/18/intro.md
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+# Откровение
+
+# Глава 18
+
+# Общие замечания
+
+## Структура и формат
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 1-8.
+
+## Особые понятия в этой главе
+
+### Пророчество
+
+Ангел пророчествует о падении Вавилона, то есть о его разрушении. Как это часто бывает в пророчествах, о будущих событиях говорится как об уже случившихся - таким образом подчёркивается, что эти события непременно произойдут. Ангел также пророчествует, что люди будут скорбеть о падении Вавилона. (См.: [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/judge]] и [[rc://*/ta/man/translate/writing-apocalypticwriting]])
+
+## Важные фигуры речи в этой главе
+
+### Метафоры
+
+В пророчествах часто используются метафоры. Эта глава написана немного другим апокалиптическим стилем, чем вся книга Откровения. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Ссылки:
+
+  * **[Откр. 18:1 Примечания](./01.md)**
+
+**[<<](../17/intro.md) | [>>](../19/intro.md)**
diff --git a/rev/19/01.md b/rev/19/01.md
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+# Общая информация:
+
+Общая информация: Это следующая часть видения Иоанна. Здесь он описывает ликование на небе о падении великой развратницы, города Вавилон.
+
+# После этого я услышал
+
+Местоимение «я» относится к Иоанну. На известную последовательность описываемых событий указывают слова "После сего", которыми начинается 19 глава. Они явно относятся к происходившему в 18 главе. Итак, после "увиденных" им событий великой скорби Иоанн услышал на небе громкий голос как бы многочисленного народа, хвалившего и славившего Бога.
+
+# На небе громкий голос как от многочисленного народа, который говорил:
+
+"В небе словно бы гул от огромной толпы, которая скандирует:"...
+
+# Аллилуйя
+
+Это слово означает «Хвалите Бога» или «Восхвалим Бога!» Это греческое слово произошло от схожего еврейского слова, употребляемого в Ветхом Завете. В Новом Завете оно встречается всего четыре раза, и только в книге Откровения (19:1,3-4 и 6).
diff --git a/rev/19/02.md b/rev/19/02.md
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+# Потому что суды Его истинны и праведны
+
+То есть Он судит справедливо и праведно. Великую развратницу, которая развратила землю
+
+Речь идет о блуднице (женщине, Вавилоне), о которой речь шла в главах 17 и 18.
+
+# Взыскал с неё кровь Своих рабов
+
+То есть отомстил ей за то, что она убила Его слуг (верующих во Христа).
diff --git a/rev/19/03.md b/rev/19/03.md
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+# И во второй раз они сказали
+
+Местоимение «они» здесь относится к многочисленному народу на небе.
+
+# Аллилуйя
+
+Это слово означает «Хвалите Бога» или «Восхвалим Бога!» Смотрите, как вы перевели его в [Откр. 19:1](../19/01.md).
+
+# И дым её поднимается во все времена
+
+Местоимение «её» относится к городу Вавилону, который назван развратницей. Имеется в виду дым от пожара в городе Вавилон. См. 18:9, 18.
+
+Выражение "во все времена" означает, что город Вавилон будет гореть вечно.
diff --git a/rev/19/04.md b/rev/19/04.md
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+# Двадцать четыре старца
+
+Смотрите, как вы перевели это выражение в [Откр. 4:4](../04/04.md).
+
+# Четыре животных
+
+Смотрите, как вы перевели это выражение в [Откр. 4:6](../04/06.md)
+
+# Сидящему на троне
+
+«Тому, Кто сидит на троне», то есть, Богу.
diff --git a/rev/19/05.md b/rev/19/05.md
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+++ b/rev/19/05.md
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+# От трона прозвучал голос
+
+«Кто-то проговорил что-то, сидя на троне, или стоя рядом с ним».
+
+# Хвалите нашего Бога
+
+Здесь местоимение «нашего» относится к говорящему и всем Божьим рабам.
+
+# Боящиеся Его
+
+Здесь «боящиеся» означает не страх перед Богом, а почтение к Нему. Альтернативный перевод: «почитающие Его».
+
+# Малые и великие
+
+Это выражение означает весь Божий народ, без исключения.
diff --git a/rev/19/06.md b/rev/19/06.md
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+++ b/rev/19/06.md
@@ -0,0 +1,11 @@
+# Затем я услышал голос многочисленного народа, как шум от многих вод, как звук от сильных громов
+
+См. как вы перевели это выражение в Откр. 19:1.
+
+# Аллилуйя
+
+Это слово означает «Хвалите Бога» или «Восхвалим Бога!» Смотрите, как вы перевели его в [Откр. 19:1](../19/01.md).
+
+# Потому что воцарился наш Господь
+
+Здесь это выражение употреблено не в смысле "взошел на престол", а в смысле "действовал как царь" - суд над Блудницей (Вавилоном) был проявлением царской власти Бога, потому что только во власти царя судить и выносить приговор.
diff --git a/rev/19/07.md b/rev/19/07.md
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@@ -0,0 +1,7 @@
+# Давайте радоваться и веселиться и  воздадим Ему славу
+
+Настало время радоваться, веселиться и прославлять Бога, потому что настал брак Агнца. См. Общие замечания к главе 19.
+
+И Его жена приготовила себя
+
+То есть жена (невеста) Агнца оделась в свадебное платье и готова к свадьбе. См. Общие замечания к главе 19.
diff --git a/rev/19/08.md b/rev/19/08.md
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+++ b/rev/19/08.md
@@ -0,0 +1,3 @@
+# Ей дали одеть чистый и сияющий виссон
+
+Виссон - это тонкий и дорогой материал (тонкий лён). Одежду из него могли носить только цари и очень богатые люди.
diff --git a/rev/19/09.md b/rev/19/09.md
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@@ -0,0 +1,11 @@
+# Общая информация:
+
+Ангел обращается к Иоанну. Скорее всего, это тот самый ангел, который обратился к Иоанну в [Откр. 17:1](../17/01.md).
+
+# Счастливы те, кого позвали на брачный пир Агнца
+
+Здесь ангел говорит о соединении Иисуса с Его народом навсегда, как о свадебном ужине (пире).
+
+μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι - "Блаженны (те), которые в/на пир брачный Агнца позвали".
+
+δεῖπνον: 1. трапеза, ужин, вечеря, обед, пиршество, пир; 2. пища, еда, корм.
diff --git a/rev/19/10.md b/rev/19/10.md
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+# Я упал к его ногам
+
+Иоанн намеренно пал ниц, лёг ничком в благоговении и повиновении. Это действие было важной частью поклонения, проявлением уважения и готовности служить. См. примечание в [Откр. 19:3](../19/03.md).
+
+# Твоим братьям
+
+Слово «братья» здесь означает всех верующих - и мужчин, и женщин.
+
+# Имеющим свидетельство Иисуса
+
+«Говорящим истину об Иисусе».
+
+# Ведь свидетельство Иисуса — это дух пророчества
+
+Здесь «дух пророчества» означает Божьего Святого Духа. Альтернативный перевод: «Ведь Божий Дух даёт людям силу говорить истину об Иисусе».
diff --git a/rev/19/11.md b/rev/19/11.md
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+# Общая информация:
+
+Здесь начинается новое видение. Иоанн переходит к описанию всадника на белом коне.
+
+# И я увидел открытое небо и вот белый конь
+
+Образ открытого неба используется для обозначения начала нового видения. Смотрите, как вы перевели эту идею в [Откр. 4:1](../04/01.md), [Откр. 11:19](../11/19.md) и [Откр. 15:5](../15/05.md).
+
+# И сидящий на нём...Который справедливо судит и воюет
+
+Здесь «справедливо» означает то, что правильно. «Который судит всех людей и воюет в соответствии с правдой».
+
+Альтернативный перевод: "И увидел я как небо раскрылось и вот - белый конь, а на нём - Всадник. Всадника называют Верный и Истинный, Он справедливо судит и сражается."
diff --git a/rev/19/12.md b/rev/19/12.md
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+# Его глаза, как огненное пламя
+
+Иоанн сравнивает глаза всадника с пламени огня.
+
+# На нём было написанное имя
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Кто-то написал на нём имя», или "он носит имя".
+
+# Которое не знал никто, кроме Него
+
+«Только Он один знал значение этого имени, которое на нем». Сидящий на белом коне называется Верный и Истинный, потому что и суд Его и война, которую Он ведет, - праведны. Христос "проницает" всякий грех и безоговорочно осуждает его; это выражено словами: очи у Него, как пламень огненный (сравните Откр. 1:14). Множество корон на голове Его - знак Его права властвовать и управлять.
diff --git a/rev/19/13.md b/rev/19/13.md
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+++ b/rev/19/13.md
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+# Он был одет в одежду, пропитанную кровью
+
+Под "одеждой" здесь имеется в виду плащ (ἱμάτιον)(накидка, закрепленная на плечах).
+
+# Имя Ему: "Слово Божие"
+
+(Сравните Иоан. 1:1,14; 1-Иоан. 1:1), а в Откр. 19:16 читаем: На одежде и на бедре Его написано имя: ЦАРЬ ЦАРЕЙ И ГОСПОДЬ ГОСПОДСТВУЮЩИХ (сравните 1-Тим. 6:13; Откр. 17:14).
diff --git a/rev/19/14.md b/rev/19/14.md
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+++ b/rev/19/14.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rev/19/15.md b/rev/19/15.md
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+# Из Его рта выходил острый меч
+
+Смотрите, как вы перевели похожую фразу в [Откр. 1:16](../01/16.md).
+
+# Поражать народы
+
+«Уничтожать народы» или «покорять народы».
+
+# Пасёт их железным жезлом
+
+Смотрите, как вы перевели эту фразу в [Откр. 12:5](../12/05.md). Это идиома, означающая суровое правление.
+
+Он топчет в давильне вино ярости и гнева Всемогущего Бога
+
+В предыдущих главах неоднократно встречался образ "вина ярости и гнева Божия". Всадник "топчет в давильне вино" - значит, он топчет (раздавливает) виноград, из которого будет изготовлено это "вино ярости". То есть этот Всадник является орудием гнева и наказания Божия.
diff --git a/rev/19/16.md b/rev/19/16.md
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+++ b/rev/19/16.md
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+# На Его одежде и на бедре написано имя:
+
+На его плаще (ιματον) и на бедре есть надпись Царь царей и Господь господ - так называют только Бога (см. 17:14).
+
+Возможно, это и есть "имя, которого никто не знал, кроме Его самого" (19:12). Неясно, означает ли эта надпись, что Всадник и есть Бог, или что он Слуга Бога.
diff --git a/rev/19/17.md b/rev/19/17.md
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+++ b/rev/19/17.md
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+# Я увидел одного ангела, стоящего на солнце
+
+Здесь использована метонимия. "Солнце" означает солнечный свет. Альтернативный перевод: «Затем я увидел одного ангела, стоящего в свете солнца». Увиденный им Ангел, стоящий на солнце… воскликнул громким голосом, говоря всем птицам, летающим посредине неба: летите, собирайтесь на великую вечерю Божью, чтобы пожрать трупы царей, трупы сильных - всех тех, кто будут убиты Иисусом Христом.
+
+Птицам, летающим посреди неба
+
+Альтернативный перевод: "птицам небесным".
diff --git a/rev/19/18.md b/rev/19/18.md
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+# Чтобы есть трупы царей, трупы сильных, трупы военочальников, трупы коней и сидящих на них, трупы всех свободных и рабов, малых и великих».
+
+Ангел возвещает, что будет великая битва, на которой погибнет множество народа. свободных и рабов, малых и великих Ангел употребляет эти пары противоположных по значению слов, чтобы описать всех людей.
+
+# Трупы коней и сидящих на них
+
+То есть и коней, и всадников.
diff --git a/rev/19/19.md b/rev/19/19.md
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+++ b/rev/19/19.md
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+# И увидел я зверя
+
+Здесь и в следующем стихе вновь появляются зверь и лжепророк, которые упоминались в предыдущих главах. Зверь и все его армии соберутся на войну против Христа и Его воинства. Итог этой битве, которая в Откр. 16:14 названа "бранью в оный великий день Бога Вседержителя", подводится в Откр. 19:19-21.
diff --git a/rev/19/20.md b/rev/19/20.md
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+++ b/rev/19/20.md
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+# Зверь был схвачен, и с ним лжепророк
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Всадник на белом коне схватил зверя и лжепророка».
+
+# Клеймо зверя
+
+Смотрите, как вы перевели это выражение в [Откр. 13:17](../13/17.md).
+
+# Они оба были брошены живыми
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Бог бросил зверя и лжепророка живьём».
+
+# Огненное озеро с горящей серой
+
+Огненное озеро, горящее серой сера - это горючий минерал, который иногда самопроизвольно загорается. "огненное озеро, горящее серой" - это некая яма, полная горящей серы.
diff --git a/rev/19/21.md b/rev/19/21.md
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+++ b/rev/19/21.md
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+# Остальные были убиты мечом Сидящего на коне
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Сидящий на коне уничтожил остальные армии зверя мечом, который выходил из Его рта».
+
+# мечом... который выходил из Его рта
+
+Смотрите, как вы перевели похожую фразу в [Откр. 1:16](../01/16.md).
+
+# И все птицы насытились их трупами
+
+То есть убитых было очень много.
diff --git a/rev/19/intro.md b/rev/19/intro.md
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+++ b/rev/19/intro.md
@@ -0,0 +1,29 @@
+# Откровение
+
+# Глава 19
+
+# Общие замечания
+
+## Структура и формат
+
+Главы 4-18 в основном посвящены описанию событий, которые будут происходить на земле в годину великой скорби. Начиная с 19 главы, тема заметно меняется. Великая скорбь подходит к концу, и теперь в фокусе видения Иоанна происходящее на небе - второе пришествие Христа на землю. Для святых и для ангелов наступает время радости, время победы.
+
+Начало 19-й главы завершает тему падения Вавилона.
+
+В некоторых переводах каждая строка поэзии начинается немного правее от общего текста, чтобы удобнее было читать. В ULB таким образом выделена поэзия в стихах 1-8.
+
+## Особые понятия в этой главе
+
+### Песни
+
+В Книге Откровения небо часто описывается как место, где люди поют песни. Таким образом небо изображается местом постоянного поклонения Богу.
+
+Брачный пир
+
+Брачный пир (свадебной торжество) - это самое радостное событие в жизни человека, когда все родственники и друзья собираются вместе, чтобы отпраздновать и порадоваться за молодых. Поэтому в Библии окончательное торжество Бога, победа над злом и дьяволом, часто представлено в виде свадебного пира - когда Жених (Христос) и Невеста (Церковь) празднуют, что отныне они всегда будут вместе и их ничто не разлучит.
+
+## Ссылки:
+
+  * **[Откр. 19:1 Примечания](./01.md)**
+
+**[<<](../18/intro.md) | [>>](../20/intro.md)**
diff --git a/rev/20/01.md b/rev/20/01.md
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+# Общая информация:
+
+Иоанн начинает описывать видение об ангеле, который бросает дьявола в бездну.
+
+# После этого я увидел
+
+Местоимение «я» здесь относится к Иоанну.
+
+# от бездны
+
+ἄβυσσος: бездна, пропасть, неизмеримая глубина, перен. преисподняя (место обитания мертвых и демонов, т.е. бесов). У Иудеев была символом первозданного хаоса. Смотрите, как вы перевели слово "бездна" в [Откр. 9:1](../09/01.md).
diff --git a/rev/20/02.md b/rev/20/02.md
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+++ b/rev/20/02.md
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+# Он взял дракона и сковал его
+
+Ангел взял (схватил) дракона и заковал его в цепи - дракон не мог больше двигаться и причинять кому-либо зло.
+
+# дракона, древнего змея, который есть Дьявол и Сатана
+
+Ангел взял дракона Дракон - огромная Смотрите, как вы перевели эту фразу в <Откр. 12:9>. (См.: [[rc://*/ta/man/translate/writing-symlanguage]]).
diff --git a/rev/20/03.md b/rev/20/03.md
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index 00000000..2e8ea81b
--- /dev/null
+++ b/rev/20/03.md
@@ -0,0 +1,23 @@
+# И бросил в бездну
+
+Ангел бросил скованного дракона в бездну. "Бездна" - см. стих 20:1.
+
+# и закрыл его
+
+Ангел запер дракона в бездне (см. стих 20:1 - у Ангела есть "ключ от бездны" - то есть ключ, который запирает дверь от бездны.
+
+# и запечатал печатью
+
+Кроме того, что закрыл на замок, Ангел еще и опечатал дверь ("запечатал печатью") - чтобы уж точно никто не мог ее открыть.
+
+# чтобы не обманывал народы
+
+Дракон был связан цепями ("скован") и заперт в бездне, чтобы он больше не обманывал народы. "Народы" здесь - это метонимия; это слово означает «люди на земле». Альтернативный перевод: «обманывал людей». "Обманывал" - то есть вводил в заблуждение.  (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# тысяча лет
+
+«1 000 лет» (См.: [[rc://*/ta/man/translate/translate-numbers]])
+
+# он будет освобождён
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Бог прикажет ангелу его освободить его» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/20/04.md b/rev/20/04.md
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+++ b/rev/20/04.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Это следующая часть видения Иоанна.
+
+# И увидел я троны и сидящих на них
+
+Иоанн увидел троны; на этих тронах кто-то сидел. Что это были за существа - люди или кто-то еще - не объясняется.
+
+# которым позволено судить
+
+καὶ κρίμα ἐδόθη αὐτοῖς - "И суд дан им". εδόθη (пассив) δίδωμι: давать, отдавать, подавать, выдавать, раздавать, наделять, уступать, позволять. С пассивом: дан. Альтернативный перевод: «которым Бог дал власть судить».Это можно выразить активной конструкцией. Альтернативный перевод: «которым Бог дал власть судить» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# и души обезглавленных
+
+Это следующее, что увидел Иоанн. Слово "обезглавленных" можно передать активной конструкцией. Альтернативный перевод: "И увидел я также души тех, кому отрубили головы".  (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# за свидетельство Иисуса и за Божье слово
+
+то есть "души тех, кому отрубили головы за то, что они говорили истину (свидетельствовали) об Иисусе и передавали людям Божье слово"
+
+# Они ожили
+
+«Они вернулись к жизни»
diff --git a/rev/20/05.md b/rev/20/05.md
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index 00000000..f782280c
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+++ b/rev/20/05.md
@@ -0,0 +1,7 @@
+# Остальные, кто умер
+
+«Все остальные умершие люди» - те, кто не были обезглавлены за свидетельство об Иисусе.
+
+# пока не закончилась тысяча лет
+
+«в конце 1 000 лет» (См.: [[rc://*/ta/man/translate/translate-numbers]])
diff --git a/rev/20/06.md b/rev/20/06.md
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--- /dev/null
+++ b/rev/20/06.md
@@ -0,0 +1,7 @@
+# Счастлив и свят тот, кто участвует в первом воскресении
+
+μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ - "Блажен (счастлив) и свят, который (тот, кто) имеющий долю (меру) в воскресении первом". Речь идет об "обезглавленных за свидетельство об Иисусе", которые воскресли и царствуют с Иисусом 1000 лет - см. предыдущий стих.
+
+# над ними вторая смерть не имеет власти
+
+Здесь Иоанн говорит о «смерти», как о человеке, имеющем власть. Альтернативный перевод: «эти люди не подвергнутся второй смерти» (См.: [[rc://*/ta/man/translate/figs-personification]]). "Вторая смерть" - то есть смерть после Божьего суда, в озере огненном (см. стих 14).
diff --git a/rev/20/07.md b/rev/20/07.md
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+++ b/rev/20/07.md
@@ -0,0 +1,11 @@
+# сатана будет освобождён из своего заточения
+
+Речь идет о Драконе, запертом в бездне (см. стихи 2-3). Это можно выразить активной конструкцией. Альтернативный перевод: «Бог выпустит сатану из его заточения» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# выйдет обманывать народы
+
+то есть вводить их в заблуждение (скорее всего имеется в виду, что он будет отвращать людей от Бога)
+
+# со всех сторон земли, Гога и Магога... и их число - как морской песок
+
+народы, которые будет обманывать Сатана - многочисленны, как многочисленны песчинки на морском берегу. Люди, вставшие на сторону Сатаны - это люди из самых разных стран и областей. Что такое "Гога и Магога" - не совсем ясно. Этот образ взят из Езек. 38:2-39:16, где он относился к каким-то (неясно, каким) странам вокруг Израиля. Вы можете перевести эти названия просто транслитерировав их на язык перевода.
diff --git a/rev/20/08.md b/rev/20/08.md
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index 00000000..c3f42f31
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+++ b/rev/20/08.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Сравните с 4Цар. 1:10, 12, 14.
+
+# широкое место
+
+имеется в виду поле или степь.
+
+# лагерь святых и возлюбленный город
+
+это стоянка армии тех, кто сражается на стороне Бога. Возможно, имеется в виду Иерусалим. Альтернативный перевод: "стан святого народа и любимый город Божий".
diff --git a/rev/20/09.md b/rev/20/09.md
new file mode 100644
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--- /dev/null
+++ b/rev/20/09.md
@@ -0,0 +1,3 @@
+# с неба сошёл огонь от Бога и пожрал их
+
+Здесь Иоанн говорит об огне, как о живом существе. Альтернативный перевод: «Бог послал с неба огонь, и огонь их сжёг» (См.: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/rev/20/10.md b/rev/20/10.md
new file mode 100644
index 00000000..cac1515c
--- /dev/null
+++ b/rev/20/10.md
@@ -0,0 +1,15 @@
+# дьявол, обманывающий их, брошен в
+
+Речь идет о Драконе, сатане (см. 20:2). Эту можно выразить активной конструкцией. Альтернативный перевод: «Бог бросил дьявола, обманывающего их, в» или «Божий ангел бросил дьявола, обманывающего их, в» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# огненное и серное озеро
+
+«озеро огня, горящего серой» или «место, полное огня, горящего серой». Смотрите, как вы перевели эту фразу в [Откр. 19:20](../19/20.md).
+
+# где зверь и лжепророк
+
+где уже находится зверь и лжепророк - персонажи, речь о которых шла в предыдущих главах.
+
+# день и ночь во все времена
+
+то есть непрестанно (постоянно, беспрерывно) и вечно.
diff --git a/rev/20/11.md b/rev/20/11.md
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+++ b/rev/20/11.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+Это следующая часть видения Иоанна. Он рассказывает, что увидел большой белый трон и мёртвых, стоящих на суде.
+
+# великий белый трон и Сидящего на нём
+
+огромный белый трон (престол) и Того, кто Сидит на нём.
+
+# от лица Которого обратились в бегство небо и земля, но не нашлось им места
+
+Иоанн описывает небо и землю, как людей, пытающихся убежать от Бога. Это метафора: величие Бога так велико, что вселенная (небо и земля) не может выдержать Его присутствия.
diff --git a/rev/20/12.md b/rev/20/12.md
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index 00000000..74055abb
--- /dev/null
+++ b/rev/20/12.md
@@ -0,0 +1,15 @@
+# мёртвых
+
+νεκρός: мертвый, умерший; как сущ.мертвец, покойник.
+
+# малых и великих
+
+и простых, и важных людей - в загробном мире социальный статус человека ничего не значит, все одинаково будут предстоять перед Божьим судом.
+
+# были открыты книги. И другая книга была открыта - это книга жизни
+
+На престоле лежали открытые книги, в которых были записаны дела тех, кто когда-то жил на земле. Отдельно лежала Книга Жизни, в которой записаны имена верующих в Иисуса.
+
+# были судимы мёртвые
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Бог судил людей, которые умерли, но теперь снова ожили» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/20/13.md b/rev/20/13.md
new file mode 100644
index 00000000..2634f6fb
--- /dev/null
+++ b/rev/20/13.md
@@ -0,0 +1,11 @@
+# ад
+
+здесь свово "ад" (греч. ᾅδης) не имеет негативного оттенка (как место вечного наказания). Адом (по еврейски sheol) называли место, где находятся умершие. Если в языке, на который вы переводите, есть слово, означающее место, куда, как считается, уходят души умерших людей, именно это слово следует здесь употребить, переводя слово "ад".
+
+# море отдало мёртвых... смерть и ад отдали мёртвых
+
+Иоанн говорит о море, смерти и аде, как о живых личностях. (См.: [[rc://*/ta/man/translate/figs-personification]]). На суд пришли все, кто жил когда-то на земле - и те, кто погиб в море (утонул), и те, кто были похоронены в земле.
+
+# каждый был судим
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Бог судил каждого» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/20/14.md b/rev/20/14.md
new file mode 100644
index 00000000..07974601
--- /dev/null
+++ b/rev/20/14.md
@@ -0,0 +1,7 @@
+# Смерть и ад были брошены в огненное озеро
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «Бог бросил смерть и ад» или «Божий ангел бросил смерть и ад» (См.: [[rc://*/ta/man/translate/figs-activepassive]]). И сама смерть, и ад (как место нейтрального пребывания мертвых в ожидании Божьего суда) были уничтожены в огненном озере.
+
+# вторая смерть
+
+«умереть во второй раз». Это означает вечное наказание в огненном озере в [Откр. 20:14](../20/14.md) и [Откр. 21:8](../21/08.md). Смотрите, как вы перевели эту фразу в [Откр. 2:11](../02/11.md). Альтернативный перевод: «окончательная смерть в огненном озере» (См.: [[rc://*/ta/man/translate/writing-symlanguage]])
diff --git a/rev/20/15.md b/rev/20/15.md
new file mode 100644
index 00000000..e6a64e16
--- /dev/null
+++ b/rev/20/15.md
@@ -0,0 +1,11 @@
+# кто не был  записан
+
+«тот, чье имя не был записано в Книге Жизни» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# тот был брошен в огненное озеро
+
+Можно перевести эту фразу активной конструкцией. Альтернативный перевод: «того ангел бросил в место вечного огня» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# кто... тот...
+
+речь идет не о каком-то одном человеке, но о всех тех, чьи имена не были записаны в Книге жизни. Можно передать это множественным числом: "все те, чьи имена не были записаны... все они были брошены..." или через местоимение "каждый" - "каждый человек, имя которого не было записано... был брошен".
diff --git a/rev/20/intro.md b/rev/20/intro.md
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index 00000000..446c2266
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+++ b/rev/20/intro.md
@@ -0,0 +1,31 @@
+# Откровение
+
+# Глава 20
+
+# Общие замечания
+
+## Особые понятия в этой главе
+
+### Тысячелетнее царствование Христа
+
+В этой главе говорится, что Иисус будет царствовать тысячу лет, а сатана в это время будет связан. Богословы расходятся во мнениях о том, относится ли это к будущему периоду времени или к нынешнему царствованию Иисуса на небе. Для того, чтобы правильно перевести этот текст, не обязательно понимать его смысл. (См.: [[rc://*/tw/dict/bible/kt/prophet]])
+
+### Последнее восстание
+
+В этой главе также описано, что будет после окончания этого тысячелетнего периода: сатана и многие люди восстанут против Иисуса. Результатом последней битвы будет окончательная победа Бога над грехом и злом. (См.: [[rc://*/tw/dict/bible/kt/sin]], [[rc://*/tw/dict/bible/kt/evil]] и [[rc://*/tw/dict/bible/kt/eternity]])
+
+### Большой белый трон
+
+Глава заканчивается описанием Последнего суда: Бог будет судить всех людей, когда-либо живших на земле. Он отделит людей, верующих в Иисуса, от тех, которые не верят в Него. (См.: [[rc://*/tw/dict/bible/kt/judge]], [[rc://*/tw/dict/bible/kt/heaven]] и [[rc://*/tw/dict/bible/kt/faith]])
+
+## Прочие возможные трудности перевода в этой главе
+
+### Ад и огненное озеро
+
+По-видимому, это два разных места; в любом случае, в греческом тексте используется два разных слова, поэтому их не следует переводить одинаково. Переводчик может больше исследовать эту тему, чтобы решить, как переводить названия этих разных мест. (См.: [[rc://*/tw/dict/bible/kt/hell]])
+
+## Ссылки:
+
+  * **[Откр. 20:1 Примечания](./01.md)**
+
+**[<<](../19/intro.md) | [>>](../21/intro.md)**
diff --git a/rev/21/01.md b/rev/21/01.md
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+++ b/rev/21/01.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Иоанн начинает описывать своё видение нового Иерусалима.
+
+# И увидел я новое небо и новую землю, потому что прежнее небо и прежняя земля прошли, и моря нет уже
+
+καινός: новый (1. не бывший в употр.; 2. свежий; 3. недавний). То есть, здесь речь по всей видимости идет не об отреставрированном старом, но о совершенно новом, хотя есть и другие мнения.
diff --git a/rev/21/02.md b/rev/21/02.md
new file mode 100644
index 00000000..420c768f
--- /dev/null
+++ b/rev/21/02.md
@@ -0,0 +1,3 @@
+# как невеста, украшенная для своего мужа
+
+Здесь новый Иерусалим сравнивается с невестой, украшенной для своего жениха. Неясно, использован ли здесь тот же образ, что и в Откр. 19:7 (Церковь как невеста Агнца, ср. также 21:9 и далее) или это просто метафора, описывающая красоту небесного Иерусалима.
diff --git a/rev/21/03.md b/rev/21/03.md
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index 00000000..322f6301
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+++ b/rev/21/03.md
@@ -0,0 +1,13 @@
+# И услышал я
+
+Иоанн видит (ст. 1 и 2) и слышит (ст. 3). он непосредственный участник всего происходящего.
+
+# Громкий голос с неба, говоривший
+
+καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης - "И услышал я голос громкий (великий) из/от трона говорящий". Про "с неба" здесь нет ни слова, но есть про трон. Слово «голос» вводит личность говорящего. Кто это был, не сказано. Возможно Иоанн и сам этого не знал. Альтернативный перевод: «как кто-то громко говорит с неба».
+
+# Вот, это скиния Бога с людьми, и Он будет жить с ними
+
+σκηνόω: обитать илижить в палатке, шатре, скинии. ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ’ αὐτῶν - "Вот скиния Бога с людьми, и обитать в скинии (Он будет) с ними".
+
+Альтернативный перевод: "Вот жилище Бога с людьми, и Он будет жить с ними". Имеется в виду, что небесный Иерусалим - это место, где Бог будет обитать со Своим народом - с теми, кто верил в Иисуса.
diff --git a/rev/21/04.md b/rev/21/04.md
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index 00000000..b3f93415
--- /dev/null
+++ b/rev/21/04.md
@@ -0,0 +1,9 @@
+# И отрёт Бог всякую слезу с их глаз, и смерти уже не будет; ни плача, ни вопля, ни болезни уже не будет, потому что прежнее прошло
+
+ἐξαλείφω: стирать, изглаживать, заглаживать, вычеркивать, истреблять, уничтожать.
+
+[ὅτι] τὰ πρῶτα ἀπῆλθαν - "Потому что первое/прежнее ушло".
+
+πρῶτος: первый, прежний.
+
+ἀπέρχομαι: уходить, удаляться, отходить, отправляться, расходиться (о слухе), отплывать.
diff --git a/rev/21/05.md b/rev/21/05.md
new file mode 100644
index 00000000..826edb24
--- /dev/null
+++ b/rev/21/05.md
@@ -0,0 +1,11 @@
+# Сидящий на престоле
+
+Субстантивированное причастие "сидящий" можно перевести как "тот, кто сидит на престоле (троне)" (престол и трон - это синонимы (греч. θρονος)). Речь идет о троне, упомянутом в предыдущей главе. "Сидящий на престоле" - это Бог (cр. 3:21, 4:9, 5:13, 7:10, 19:4).
+
+Запиши, потому что эти слова истинны и верны
+
+Здесь «слова» означают весть, переданную словами. Альтернативный перевод: «эта весть истинна и верна».
+
+πιστός: 1. верный, истинный, надежный; 2. верующий, питающий уверенность.
+
+ἀληΘινός: истинный, подлинный, правдивый, настоящий, справедливый, искренний.
diff --git a/rev/21/06.md b/rev/21/06.md
new file mode 100644
index 00000000..5ee2d45f
--- /dev/null
+++ b/rev/21/06.md
@@ -0,0 +1,19 @@
+# И сказал мне: "свершилось"
+
+καὶ εἶπέν μοι· γέγοναν - "И сказал мне: " случилось / свершилось / произошло / состоялось".
+
+γίνομαι: 1. быть, становиться; 2. рождаться; 3. происходить, совершаться; 4. наступать, приходить.
+
+# Я есть Альфа и Омега, Начало и Конец
+
+ἐγώ [εἰμι] τὸ ἄλφα καὶ τὸ ὦ, ἡ ἀρχὴ καὶ τὸ τέλος - "Я есть (есмь) альфа и омега, начало и конец". Эти две фразы означают практически одно и то же и подчёркивают вечную природу Бога. С Него все начинается и Им все заканчивается.
+
+# Альфа и Омега
+
+Это первая и последняя буквы греческого алфавита. Возможные значения: 1) «Тот, с Кого всё началось и Кем всё закончится»; или 2) «Тот, Кто жил всегда и будет жить всегда». Если это выражение непонятно читателям, то вы можете использовать первую и последнюю буквы вашего алфавита. Смотрите, как вы перевели эту фразу в Откр. 1:8. Альтернативный перевод: «А и Я» или «Первый и Последний».
+
+# Жаждущему дам от источника живой воды даром
+
+Очевидно, что не физическая жажда подразумевается тут, но жажда духовных благословений.
+
+То есть, "тому, кто хочет пить, Я дам пить от источника живой воды, и дам бесплатно (даром)". Ср. Ин. 4:14, 7:37. от источника живой воды то есть источник, в котором течет вода, дающая жизнь (ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς сравни с Ин. 4:14 πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον - "источник воды, текущий в жизнь вечную")
diff --git a/rev/21/07.md b/rev/21/07.md
new file mode 100644
index 00000000..d93b0e56
--- /dev/null
+++ b/rev/21/07.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Ср. 2Цар. 7:14 и 1Пар. 17:13.
+
+# Побеждающий наследует всё, и буду ему Богом, и он будет Мне сыном
+
+Здесь подчеркивается особая близость взаимоотношений, которые будут связывать в вечности святых и Бога.
+
+νικων (причастие) от νικάω: побеждать, завоевывать, одерживать решительную победу, быть победоносным.
+
+Смотрите, как вы перевели это слово в Откр. 2:11,26; 3:5,12,21. и буду ему Богом, и он будет Мне сыном Я (Бог) буду Богом побеждающего, а он (побеждающий) будет Мне (Богу) сыном).
diff --git a/rev/21/08.md b/rev/21/08.md
new file mode 100644
index 00000000..accea5a0
--- /dev/null
+++ b/rev/21/08.md
@@ -0,0 +1,17 @@
+# Трусливых же и неверных
+
+δειλός: трусливый, боязливый, робкий.
+
+Парафраз: «Тех, кто настолько робок и боязлив, что не может поступать правильно»...
+
+ἄπιστος: 1. неверующий; 2. неверный, 3) вероломный.
+
+Альтернативный перевод: "предателей".
+
+# Негодяев (неудачный перевод)
+
+εβδελυγμένοις (причастие в пассиве) от βδελύσσομαι: гнушаться, испытывать отвращение; С причастием: гнусный, скверный, отвратительный, мерзостный. Парафраз: «тех, кто делает ужасные вещи». Альтернативный перевод: "подлецов".
+
+Озеро, горящее огнём и серой
+
+Смотрите, как вы перевели эту фразу в Откр. 19:20. Вторая смерть Смотрите, как вы перевели эту фразу в Откр. 2:11.
diff --git a/rev/21/09.md b/rev/21/09.md
new file mode 100644
index 00000000..c153cf74
--- /dev/null
+++ b/rev/21/09.md
@@ -0,0 +1,7 @@
+# Один из семи ангелов, у которого было семь чаш, наполненных последними семью бедствиями
+
+См. Откр. 16. По-видимому, здесь речь идет о последнем, седьмом ангеле - Откр. 16:17-21.
+
+Идем, я покажу тебе жену, невесту Агнца
+
+δεῦρο, δείξω σοι τὴν νύμφην τὴν γυναῖκα τοῦ ἀρνίου - "Сюда, я покажу тебе невесту, жену агнца". Ангел говорит об Иерусалиме, как о женщине, которая собирается выйти замуж за своего жениха, Агнца. Это метонимия. Иерусалим означает верующих, которые будут в нём жить.
diff --git a/rev/21/10.md b/rev/21/10.md
new file mode 100644
index 00000000..da274485
--- /dev/null
+++ b/rev/21/10.md
@@ -0,0 +1,3 @@
+# Перенёс меня в духе
+
+Сцена меняется - Иоанн переносится на высокую гору, откуда он видит город Иерусалим. Смотрите, как вы перевели эту фразу в [Откр. 17:3](../17/03.md).
diff --git a/rev/21/11.md b/rev/21/11.md
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index 00000000..79b10e6e
--- /dev/null
+++ b/rev/21/11.md
@@ -0,0 +1,9 @@
+# Он имеет Божью славу. Его светильник похож на...
+
+Альтернативный перевод: "Он сиял славой Божьей, и блеск его был как..."
+
+Свечение его похоже на драгоценнейший камень, как кристалловидная яшма
+
+ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι - "Свечение его похоже / подобно камню драгоценному, как камню яспису, кристаллическому". Яспис это драгоценный камень. Смотрите, как вы перевели это слово в Откр. 4:3.
+
+ἰάσπις: яспис (драгоценный камень, бывает разного цвета: красного, фиолетового, синего, зеленого, коричневого, желтого, белого).
diff --git a/rev/21/12.md b/rev/21/12.md
new file mode 100644
index 00000000..7fc12b56
--- /dev/null
+++ b/rev/21/12.md
@@ -0,0 +1,11 @@
+# Он имеет большую и высокую стену
+
+Иерусалим имеет. Речь идет о городе. Продолжается описание Иерусалима. Альтернативный перевод: "Он окружен широкой (μεγα) высокой стеной с двенадцатью воротами; у ворот - двенадцать ангелов".
+
+Двенадцать ворот «12 ворот», по числу колен
+
+Израиля. Столько же ангелов - 12.
+
+# На воротах написаны имена 12 колен сынов Израиля
+
+Альтернативный перевод: «На воротах видны имена 12 колен Израиля».
diff --git a/rev/21/13.md b/rev/21/13.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/rev/21/13.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rev/21/14.md b/rev/21/14.md
new file mode 100644
index 00000000..1e4ca8fc
--- /dev/null
+++ b/rev/21/14.md
@@ -0,0 +1,5 @@
+# Стена города имеет двенадцать оснований, и на них имена двенадцати апостолов Агнца
+
+12 оснований, 12 имен апостолов Иисуса.
+
+Θεμέλιος: лежащий в основе, краеугольный; как сущ. краеугольный камень, основание.
diff --git a/rev/21/15.md b/rev/21/15.md
new file mode 100644
index 00000000..7e978681
--- /dev/null
+++ b/rev/21/15.md
@@ -0,0 +1,3 @@
+# Говоривший со мной имел золотую трость
+
+"Тот, кто говорил со мной". С Иоанном беседовал Ангел (см. 21:9). Альтернативный перевод: "У Ангела, говорившего со мной, была золотая трость"
diff --git a/rev/21/16.md b/rev/21/16.md
new file mode 100644
index 00000000..3f0db834
--- /dev/null
+++ b/rev/21/16.md
@@ -0,0 +1,5 @@
+# Город расположен четырёхугольником, и его длина такая же, как и ширина. И измерил он город тростью: длина и ширина и высота его равны двеннадцати тысячам стадий
+
+Город расположен четырёхугольником, и его длина такая же, как и ширина. слово τετράγωνος можно перевести как "квадрат". Альтернативный перевод: "Город был квадратный, его длина равняется его ширине" из измерил он город тростью Можно указать, что "он" - это Ангел: "и измерил Ангел город тростью".
+
+Апостол Иоанн увидел огромный город, расположенный "по квадрату" (стих 16) и окруженный большой и высокой стеной. Двенадцать ворот города несли на себе имена двенадцати колен сынов Израилевых. Все в этом городе "подчинялось" числу 12. 12 ворот и 12 Ангелов на них (стих 12); 12 колен Израилевых (стих 12); 12 оснований стены (стих 14); 12 апостолов (стих 14); 12 жемчужин (стих 21); дерево жизни, плодоносящее 12 раз в году (22:2); стена толщиной 144 "локтя" (около 65 метров), т. е. 12x12 (21:17). Равные друг другу широта, высота и длина стен составляли 12 000 стадий (более 2 км.) - стих 16. Каждая из стен - северная, южная, восточная и западная - имели по трое ворот (всего 12), которые охранялись упомянутыми 12 Ангелами (стих 12).
diff --git a/rev/21/17.md b/rev/21/17.md
new file mode 100644
index 00000000..7b9c2cd5
--- /dev/null
+++ b/rev/21/17.md
@@ -0,0 +1,5 @@
+# И стену его измерил: сто сорок четыре локтя, по человеческим меркам, как и мера ангела
+
+Громадный этот город был окружен стеной, толщина которой составляла 144 локтя или около 65 метров. Апостол уточняет, что Ангел, хоть и производил замеры золотой тростью неземного происхождения, переводил их на язык человеческих мер.
+
+Альтернативный перевод: "Ангел измерил толщину стены - она была 144 локтя" по человеческим меркам, как и мера ангела то есть Ангел пользовался человеческими мерами длины. Альтернативный перевод: "согласно человеческим мерам длины, которыми пользовался ангел".
diff --git a/rev/21/18.md b/rev/21/18.md
new file mode 100644
index 00000000..24ed5080
--- /dev/null
+++ b/rev/21/18.md
@@ -0,0 +1,3 @@
+# Стена его построена из яшмы, а город был из чистого... золота, как прозрачное стекло
+
+Иоанн говорит, что стена была построена из ясписа, а сам город - из чистого золота, частого, как стекло. Тут он, очевидно, прибегает к "языку внешнего впечатления", ибо и "яспис" и "золото", о которых он упоминает, едва ли соответствовали таковым в том виде, в каком они известны нам.
diff --git a/rev/21/19.md b/rev/21/19.md
new file mode 100644
index 00000000..a46f1c93
--- /dev/null
+++ b/rev/21/19.md
@@ -0,0 +1,3 @@
+# Основания городских стен украшены разными драгоценными камнями: основание первое – яшма, второе – сапфир, третье – халцедон, четвертое – изумруд
+
+Основание стены (с написанными на них именами 12 апостолов) были украшены 12 видами разноцветных драгоценных камней. Цвет вешка не указан. Сапфир - голубого цвета; халкидон (или халцедон) - камень чаще голубого цвета с прожилками других цветов; смарагд (или изумруд) имеет ярко-зеленую окраску; сардоникс - красного и белого цветов; сардолик - обычно глубокого красного цвета, хотя порой бывает янтарной или "медовой" окраски.
diff --git a/rev/21/20.md b/rev/21/20.md
new file mode 100644
index 00000000..435782cc
--- /dev/null
+++ b/rev/21/20.md
@@ -0,0 +1,3 @@
+# Пятое – оникс, шестое – карнеол, седьмое – хризолит, восьмое – берилл, девятое – топаз, десятое – хризопрас, одиннадцатое – гиацинт, двенадцатое – аметист
+
+Хризолиф (хризолит) имеет окраску золотистую; в наши дни чаще встречается бледно-зеленый хризолит. Вирилл (берил) - цвета морской волны. Топаз - прозрачного желто-зеленого цвета. Хрисопрас - тоже зеленого. Гиацинт - фиолетовый. Аметист - пурпурового цвета. Все вместе эти камни образовывали изумительную многоцветную гамму.
diff --git a/rev/21/21.md b/rev/21/21.md
new file mode 100644
index 00000000..91649f73
--- /dev/null
+++ b/rev/21/21.md
@@ -0,0 +1,3 @@
+# А двенадцать ворот – двенадцать жемчужин: каждые ворота были из одной жемчужины. Улицы города – чистое золото, прозрачное, как стекло
+
+Каждые из ворот как бы были сделаны из одной огромной жемчужины, а улица города была чистое золото, как прозрачное стекло (сравните 21:18).
diff --git a/rev/21/22.md b/rev/21/22.md
new file mode 100644
index 00000000..ee7b14a4
--- /dev/null
+++ b/rev/21/22.md
@@ -0,0 +1,7 @@
+# Храма же в нём я не видел, потому что его храм - Господь Бог
+
+Альтернативный перевод: "Я не видел в городе храма, потому что его храм - это сам Господь...
+
+Храм — Господь Бог Всемогущий и Агнец
+
+Храм символизирует Божье присутствие. Это значит, что новый Иерусалим не нуждается в храме, потому что в нём живут Бог и Агнец.
diff --git a/rev/21/23.md b/rev/21/23.md
new file mode 100644
index 00000000..be3e6c01
--- /dev/null
+++ b/rev/21/23.md
@@ -0,0 +1,3 @@
+# Ягнёнок – его светильник
+
+Здесь слава Иисуса, Агнца, изображена, как светильник, освещающий город.
diff --git a/rev/21/24.md b/rev/21/24.md
new file mode 100644
index 00000000..8b17fffd
--- /dev/null
+++ b/rev/21/24.md
@@ -0,0 +1,3 @@
+# Народы будут ходить
+
+Это метонимия. Под «народами» подразумеваются люди, из которых состоят эти народы. Слово «ходить» здесь выступает метафорой, означающей «жить». Альтернативный перевод: «Люди со всех разных народов будут жить».
diff --git a/rev/21/25.md b/rev/21/25.md
new file mode 100644
index 00000000..b2b8f34f
--- /dev/null
+++ b/rev/21/25.md
@@ -0,0 +1,3 @@
+# Его ворота не будут закрываться
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «Никто не будет закрывать его ворота».
diff --git a/rev/21/26.md b/rev/21/26.md
new file mode 100644
index 00000000..caf21ac0
--- /dev/null
+++ b/rev/21/26.md
@@ -0,0 +1,3 @@
+# Принесут
+
+«Земные цари принесут»
diff --git a/rev/21/27.md b/rev/21/27.md
new file mode 100644
index 00000000..aa07ee56
--- /dev/null
+++ b/rev/21/27.md
@@ -0,0 +1,7 @@
+# В него не войдёт ничто нечистое
+
+κοινός: скверный, нечистый. Альтернативный перевод: «В него войдёт только то, что чисто и свято».
+
+# А только те, кто записан в книге жизни Ягнёнка
+
+Альтернативный перевод: «а войдут только те, чьи имена Агнец записал в книге жизни». Интересно отметить, что из шести упоминаний о "книге жизни" в Откровении только здесь о ней говорится как о "книге Агнца" (сравните 3:5; 13:8; 17:8; 20:12,15).
diff --git a/rev/21/intro.md b/rev/21/intro.md
new file mode 100644
index 00000000..c92c36d5
--- /dev/null
+++ b/rev/21/intro.md
@@ -0,0 +1,35 @@
+# Откровение
+
+# Глава 21
+
+# Общие замечания
+
+## Структура и формат
+
+В этой главе подробно описан новый Иерусалим.
+
+## Особые понятия в этой главе
+
+### Вторая смерть
+
+Смерть означает отделение. Первая смерть - физическая, когда душа отделяется от тела. Вторая смерть - вечное отделение от Бога.
+
+## Важные фигуры речи в этой главе
+
+### Книга жизни
+
+Это метафора вечной жизни. О тех, кто обладает вечной жизнью, сказано, что их имена записаны в Книге жизни.
+
+## Прочие возможные трудности перевода в этой главе
+
+### Новое небо и новая земля
+
+Неясно, это обновлённые небо и земля или заново созданные небо и земля. То же самое касается и Иерусалима. Возможно, в некоторых языках этот вопрос отразится в переводе. В греческом оригинале слово «новый» означает другой и лучший, чем старый. Оно не означает новый во времени.
+
+Новое небо и новая земля (21:1 - 22:6).
+
+Ссылки:
+
+  * **[Откр. 21:1 Примечания](./01.md)**
+
+**[<<](../20/intro.md) | [>>](../22/intro.md)**
diff --git a/rev/22/01.md b/rev/22/01.md
new file mode 100644
index 00000000..ff95c4d4
--- /dev/null
+++ b/rev/22/01.md
@@ -0,0 +1,17 @@
+# Связующее утверждение:
+
+Иоанн продолжает описывать Новый Иерусалим, который показал ему ангел.
+
+Обратите внимание, что предложение заканчивается в следующем стихе: "... текущий от престола Бога и Ягнёнка (2) и посреди его улицы".
+
+# показал мне
+
+Местоимение «мне» здесь относится к Иоанну. Ангел показал Иоанну поток воды.
+
+# реку жизни
+
+«реку с животворящей водой».Смотрите, как вы перевели эту фразу в [Откр. 21:6](../21/06.md).  Эта река - вечная жизнь, текущая из подножия престола Божия.  (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# блистающий, как кристалл
+
+λαμπρός: светлый, сияющий, блестящий, сверкающий, блистательный, чистый, прозрачный, ясный. Смотрите, как вы перевели подобную фразу в Откр. 21:6.
diff --git a/rev/22/02.md b/rev/22/02.md
new file mode 100644
index 00000000..c7276485
--- /dev/null
+++ b/rev/22/02.md
@@ -0,0 +1,19 @@
+# посреди его улицы.
+
+это окончание предыдущего стиха. Поток живой воды истекает из подножия престола Бога и Ягненка и течет посреди главной улицы Иерусалима. Альтернативный перевод: "и посреди главной улицы города".
+
+# По ту и другую стороны реки дерево жизни
+
+Буквально: "Посреди улицы его (Иерусалима) и реки, отсюда и туда - древо жизни (ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθενκαὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα κατὰ μῆνα ἕκαστον). Слова о том, что дерево жизни будет расти одновременно на обеих сторонах реки, не совсем ясны. Дерево жизни растет как бы "везде", по всему городу. Некоторые комментаторы думают, что это много деревьев, другие считают, что это одно дерево, раскинувшее свои корни и ветви по всему городу.
+
+# двенадцать раз приносящее плод, дающее свой плод каждый месяц
+
+обе фразы означают одно и то же. Альтернативный перевод: "Это дерево плодоносит двенадцать раз в году, каждый месяц".
+
+# и листья дерева - для исцеления народов
+
+листья у дерева целебные. По-видимому, это удивительное дерево - растущее "везде", дающее круглый год свежие плоды, исцеляющее - является воплощением прекрасной жизни, когда не будет ни голода, ни болезней, ни нужды, ни слез (см. 21:4).
+
+# народов
+
+Здесь слово «народы» означает людей, из которых они состоят. Альтернативный перевод: «люди всех народов» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/22/03.md b/rev/22/03.md
new file mode 100644
index 00000000..8b45c20c
--- /dev/null
+++ b/rev/22/03.md
@@ -0,0 +1,11 @@
+# Уже не будет ничего проклятого
+
+Возможные значения: 1) «Там больше не будет никого, кого Бог бы проклинал» или 2) «Там больше не будет никого под Божьим проклятием».
+
+# Трон Бога и Ягнёнка будет в нём
+
+"в нём" - то есть в Иерусалиме.
+
+# Его рабы будут служить Ему
+
+Возможные значения местоимений «Его» и «Ему»: 1) оба слова относятся к Богу Отцу; 2) оба слова относятся к Богу и Ягнёнку, Которые царствуют вместе, как один.
diff --git a/rev/22/04.md b/rev/22/04.md
new file mode 100644
index 00000000..fef8d930
--- /dev/null
+++ b/rev/22/04.md
@@ -0,0 +1,7 @@
+# Они увидят Его лицо
+
+Это идиома присутствия Бога. Альтернативный перевод: «Они будут в присутствии Бога» (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# и Его имя будет на их лбах
+
+Смотрите, как вы перевели эту фразу в <Откр. 14:1>
diff --git a/rev/22/05.md b/rev/22/05.md
new file mode 100644
index 00000000..f5f17386
--- /dev/null
+++ b/rev/22/05.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Этот стих перекликается с [21:23](Откр. 21:23).
+
+# во все времена
+
+то есть вечно, во веки веков.
diff --git a/rev/22/06.md b/rev/22/06.md
new file mode 100644
index 00000000..1a0a4dce
--- /dev/null
+++ b/rev/22/06.md
@@ -0,0 +1,21 @@
+# Общая информация:
+
+Здесь начинается последняя часть видения Иоанна. Ангел обращается к Иоанну; в стихах 7 и 9-и далее Ангел говорит пророчески, от лица Иисуса. Возможно, в переводе имеет смысл указать, когда говорит Иисус (как это сделано в UDB). (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# И сказал мне:
+
+Альтернативный перевод: "и ангел сказал мне".
+
+# Эти слова верны и истинны
+
+Здесь «слова» означают весть, переданную словами. Смотрите, как вы перевели эту фразу в [Откр. 21:5](../21/05.md). Альтернативный перевод: «Эта весть истинна и верна» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# послал Своего ангела показать Своим рабам
+
+на протяжении всей книги Откровения к Иоанну обращались разные ангелы. Здесь о всех них говорится как об одном ангеле (посланнике), а об Иоанне - как о многих "рабах (слугах) Божьих", подразумевая тех, кому Иоанн передаст эти слова.
+
+Эти слова перекликаются со словами <Откр. 1:1> "Откровение Иисуса Христа, которое дал Ему Бог, чтобы показать рабам Своим, чему надлежит быть вскоре. И Он показал, послав оное через Ангела Своего рабу Своему Иоанну"
+
+# Бог святых пророков
+
+Дословно «Бог духов пророков» (ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν). Альтернативный перевод: «Бог, дающий Своего Духа пророкам» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rev/22/07.md b/rev/22/07.md
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+# (Вот) Возвращаюсь скоро
+
+καὶ ἰδοὺ ἔρχομαι ταχύ - "И вот прихожу (приду) скоро".
+
+# Счастлив соблюдающий пророческие слова этой книги
+
+μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου - "Блажен (счастлив) исполняющий слова пророчества книги (свитка) этой (этого)". τηρων (причастие) от τηρέω: охранять, оберегать, стеречь, блюсти, содержать под стражею; перен.соблюдать, хранить, исполнять. προφητεία: пророчество, предсказание, прорицание.
diff --git a/rev/22/08.md b/rev/22/08.md
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+++ b/rev/22/08.md
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+# Общая информация:
+
+Иоанн рассказывает своим читателям, как он отреагировал на слова ангела.
+
+# Я, Иоанн, видел и слышал это
+
+это слова свидетельства (подтверждения) - Иоанн подтверждает, что все слова и видения, записанные в книге он лично слышал и видел.
+
+# упал к ногам ангела, показывающего мне это, чтобы поклониться ему
+
+Иоанн намеренно пал ниц, лёг ничком в благоговении и повиновении. Это действие было важной частью поклонения, проявлением уважения и готовности служить. Смотрите, как вы перевели эту фразу в [Откр. 19:10](../19/10.md).
diff --git a/rev/22/09.md b/rev/22/09.md
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--- /dev/null
+++ b/rev/22/09.md
@@ -0,0 +1,9 @@
+# я - соработник
+
+σύνδουλος: сослуживец, товарищ (по рабству), сотрудник.
+
+Ангел запрещает Иоанну поклоняться ему. Смотрите похожий эпизод в [Откр. 19:10](https://v-mast.com/events/checker-tn-l3/%D0%9E%D1%82%D0%BA%D1%80.%2019:10).
+
+# и соблюдающим слова этой книги
+
+Альтернативный перевод: "и тем, кто соблюдает слова этой книги".
diff --git a/rev/22/10.md b/rev/22/10.md
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index 00000000..86064d3e
--- /dev/null
+++ b/rev/22/10.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Ангел заканчивает говорить с Иоанном.
+
+# Не запечатывай... этой книги
+
+Запечатывать книгу (свиток) - значит закрыть её так, чтобы никто не мог её прочесть, не сломав печать (см. комментарий к <Откр. 1:5>). Ангел велит Иоанну не хранить это послание в тайне. Альтернативный перевод: «Не храни в тайне... этой книги» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# слова пророчества этой книги
+
+Здесь «слова» означают весть, переданную словами. Смотрите, как вы перевели эту фразу в [Откр. 22:7](../22/07.md). Альтернативный перевод: «пророческое послание этой книги» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Потому что время близко
+
+то есть уже очень скоро наступит время, когда все описанные события исполнятся. Альтернативный перевод: "Ведь уже совсем скоро! Времени почти не осталось"
diff --git a/rev/22/11.md b/rev/22/11.md
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index 00000000..5b0db346
--- /dev/null
+++ b/rev/22/11.md
@@ -0,0 +1,3 @@
+# Неправедный пусть продолжает делать неправду, нечистый...оскверняется. Праведный... делать правду, святой... освящается
+
+Эти два предложения являются антитетическим параллелизмом: они противоположны по смыслу, но схожи по конструкции. Каждый продолжает делать то, что делал: дурной человек делает дурное, нечистый - нечистое; добрый творит добро, святой - освящается.
diff --git a/rev/22/12.md b/rev/22/12.md
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index 00000000..6d47532d
--- /dev/null
+++ b/rev/22/12.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+эти слова связаны с предыщущим стихом: каждому человеку - делал он злое или хорошее - Бог воздаст по его делам.
diff --git a/rev/22/13.md b/rev/22/13.md
new file mode 100644
index 00000000..336a42f8
--- /dev/null
+++ b/rev/22/13.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Смотрите, как вы перевели эту фразу в Откр. 1:8,17 и 21:6.
diff --git a/rev/22/14.md b/rev/22/14.md
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--- /dev/null
+++ b/rev/22/14.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+Иисус продолжает Свою заключительную речь.
+
+# те, кто омывает свои одежды
+
+Смотрите, как вы перевели похожую фразу в [Откр. 7:14](../07/14.md). Альтернативный перевод: «те, кто стали праведными, как будто постирали свою одежду» (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/22/15.md b/rev/22/15.md
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index 00000000..17b60667
--- /dev/null
+++ b/rev/22/15.md
@@ -0,0 +1,7 @@
+# снаружи города
+
+То есть им не позволяется входить в город.
+
+# псы
+
+Иудеи считали собак нечистыми животными и презирали их. Здесь «псы» - унизительное слово, означающее злых людей. κύων: пес, собака; в переносном смысле: бесстыдный человек с нечистыми мыслями. (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rev/22/16.md b/rev/22/16.md
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--- /dev/null
+++ b/rev/22/16.md
@@ -0,0 +1,11 @@
+# Я, Иисус, послал Моего ангела засвидетельствовать вам это в церквях
+
+Как и в стихе 6, здесь Иисус подтверждает истинность видений и откровений, полученных Иоанном. "Засвидетельствовать вам" - Иисус обращается к слушателям (читателям) Иоанна (См.: [[rc://*/ta/man/translate/figs-you]])
+
+# корень и потомок Давида
+
+Слова «корень» и «потомок» означают практически одно и то же. Иисус говорит о «потомке», как о «корне», который вырос из Давида. Употреблённые вместе, эти слова подчёркивают, что Иисус относится к роду Давида. Смотрите, как вы перевели эту фразу в <Откр. 5:5> (См.: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-doublet]])
+
+# яркая утренняя звезда
+
+Иисус говорит о Себе, как о яркой звезде, которая иногда появляется на небе рано утром, возвещая начало нового дня. Смотрите, как вы перевели это выражение в [Откр. 2:28](../02/28.md). (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/22/17.md b/rev/22/17.md
new file mode 100644
index 00000000..4d5cee9a
--- /dev/null
+++ b/rev/22/17.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Этот стих является ответом на слова Иисуса.
+
+# невеста
+
+О верующих говорится, как о невесте, которая собирается выйти замуж за своего жениха, Иисуса (см. <Откр. 21:2,9>) (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Приди!
+
+Возможные значения: 1) люди приглашаются прийти и пить воду жизни. Альтернативный перевод: «Приди и пей!»; 2) это просьба о возвращении Иисуса. (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Жаждущий... воду жизни
+
+О человеке, желающем вечной жизни, говорится, как о жаждущем, а том, кто принимает вечную жизнь, - как о пьющем животворящую воду. Альтернативный перевод: "Тот, кто хочет пить - пусть приходит, кто хочет - пусть приходит и пьет воду жизни даром". Смотрите, как вы перевели похожий стих в [Откр. 21:6](../21/06.md). (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rev/22/18.md b/rev/22/18.md
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--- /dev/null
+++ b/rev/22/18.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Иоанн делает последние предупреждения о книге Откровения.
+
+# Я... свидетельствую
+
+Местоимение «я» здесь относится к Иоанну. Иоанн обращается к слушателям (читателям) книги Откровения.
+
+# слова пророчества этой книги
+
+Здесь «слова» означают весть, переданную словами. Смотрите, как вы перевели эту фразу в [Откр. 22:7](../22/07.md). Альтернативный перевод: «пророческое послание этой книги» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Если кто-то прибавит к ним что-то... Бог добавит
+
+Это сильное предупреждение о том, что в этом пророчестве нельзя ничего изменять.
+
+# о которых написано в этой книге
+
+Это можно выразить активной конструкцией. Альтернативный перевод: «о которых я написал в этой книге» (См.: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rev/22/19.md b/rev/22/19.md
new file mode 100644
index 00000000..78c1e1b8
--- /dev/null
+++ b/rev/22/19.md
@@ -0,0 +1,7 @@
+# если кто-то отнимет... Бог отнимет
+
+Это сильное предупреждение о том, что в этом пророчестве нельзя ничего изменять.
+
+# право иметь часть от древа жизни...
+
+"иметь часть" - это идиома, означающая "наследовать". Альтернативный перевод: "у того Бог отнимет право наследовать древо жизни, святой город, и все то, о чем написано в этой книге". То есть такие люди не смогут попасть в небесный Иерусалим.
diff --git a/rev/22/20.md b/rev/22/20.md
new file mode 100644
index 00000000..e83b8e3f
--- /dev/null
+++ b/rev/22/20.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В этом стихе содержатся последние слова пророчества. Сначала слова Иисуса: "Да! Скоро приду!", затем - ответ Иоанна: "Аминь! Приди, Господь Иисус!"
+
+# Свидетельствующий об этом
+
+«Иисус, Который свидетельствует (подтверждает истинность) этих слов (то есть слов, записанных в этой книге)".
diff --git a/rev/22/21.md b/rev/22/21.md
new file mode 100644
index 00000000..7a39fe4e
--- /dev/null
+++ b/rev/22/21.md
@@ -0,0 +1,7 @@
+# Общая информация
+
+это последние слова книги. Иоанн передает прощальные благословения тем, кто будет читать.
+
+# со всеми
+
+«со всеми вами»
diff --git a/rev/22/intro.md b/rev/22/intro.md
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index 00000000..be9cacfc
--- /dev/null
+++ b/rev/22/intro.md
@@ -0,0 +1,27 @@
+# Откровение
+
+# Глава 22
+
+# Общие замечания
+
+## Структура и формат
+
+В этой главе подчёркивается, что Иисус скоро придёт.
+
+## Особые понятия в этой главе
+
+### Дерево жизни
+
+Существует очевидно намеренная связь между деревом жизни в Едемском саду и деревом жизни в этой главе. Проклятие, которое началось с Едема, закончится в это время.
+
+## Прочие возможные трудности перевода в этой главе
+
+### Альфа и Омега
+
+Это названия первой и последней букв греческого алфавита. В ULB эти названия переведены буквально. Это может служить моделью для переводчиков. Однако некоторые переводчики могут решить использовать первую и последнюю буквы своего алфавита; например, в английском «A» и «Z», или в русском «А» и «Я».
+
+## Ссылки:
+
+  * **[Откр. 22:1 Примечания](./01.md)**
+
+**[<<](../21/intro.md) |**
diff --git a/rev/front/intro.md b/rev/front/intro.md
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index 00000000..24034a9b
--- /dev/null
+++ b/rev/front/intro.md
@@ -0,0 +1,85 @@
+# Введение в книгу Откровения
+
+## Часть 1: Общее введение
+
+### План книги Откровения Иоанна Богослова:
+
+I. Вступление: "Что ты видел" (глава 1) А. Пролог (1:1-3) Б. Приветствие (1:4-8) В. Прославленный Христос в видении на Патмосе (1:9-18) Г. Повеление написать… (1:19-20)
+
+II. Послание семи церквам: "Что есть" (главы 2-3) А. Послание церкви в Ефесе (2:1-7) Б. Послание церкви в Смирне (2:8-11) В. Послание церкви в Пергаме (2:12-17) Г. Послание церкви и Фиатире (2:18-29) Д. Послание церкви в Сардисе (3:1-4) Е. Послание церкви в Филадельфии (3:7-13) Ж. Послание церкви в Лаодикии (3:14-22)
+
+III. Откровение будущего: "Что будет после сего" (главы 4-22) А. Видение небесного престола (глава 4) Б. Книга с семью печатями (глава 5). В. Снятие шести печатей - начало Божьих судов (глава 6). Г. О спасенных в дни великой скорби (глава 7) Д. Снятие седьмой печати и явление семи ангелов с трубами (главы 8-9). Е. Сальный ангел с раскрытой книгой (глава 10). Ж. Два свидетеля (11:1-14) 3. При звуках седьмой трубы… (11:15-19). И. Семь важных действующих лиц при конце времени (главы 12-15) К. Чаши Господнего гнева (глава 16) Л. Падение Вавилона (главы 17-18) М. Песня хвалы и славы на небе (19:1-10) Н. Второе пришествие Христа (19:11-21) О. Тысячелетнее царство Христа (20:1-16) П. Суд у великого белого престола (20:11-15) Р. Новое небо и новая земля (21:1 - 22:6) С. Эпилог: заключительные наставления (22:6-21)
+
+### Важность книги
+
+Книга Откровения имеет очень большое значение, так как это последняя книга богодухновенной Библии и по праву заключительная книга Нового завета. Если четыре Евангелия, которыми начинается Новый Завет, говорят о первом пришествии Иисуса Христа на землю, то главной темой книги Откровения Иоанна Богослова, которой Новый Завет заканчивается, является Его второе пришествие. Кроме того, в этой книге сходятся откровения, данные в обоих заветах, и в ней возвещается последнее слово многих пророчеств, исполниться которым еще предстоит. Второе пришествие Христа и события, предшествующие ему, представлены в книге Откровения Иоанна более наглядно и красочно, чем в любой другой книге Библии.
+
+#### Датировка
+
+Большинство ученых-богословов утверждает, что откровение было написано между 95 и 96 годами по Р. Х. Они исходят при этом из свидетельства отцов ранней Церкви (Иустин Философ, Ириней Лионский говорят об авторстве Иоанна), что апостол Иоанн был сослан на остров Патмос при императоре Домициане (81-96 гг. от Р.Х.), который умер в 96 г. Однако существует и более ранняя датировка, которая связывает появление Книги с событиями 64 г от Р.Х.: после пожара в Риме император Нерон обвиняет христиан и начинает на них гонения.
+
+#### Стиль
+
+Как в ветхозаветных книгах Даниила и Иезекииля, в книге Откровения Иоанна Богослова широко используются символы, в ней постоянно возникают апокалипсические картины и видения. Но поскольку символы и видения подлежат толкованию, многие по-разному объясняют истины, изложенные в книге Откровения. В большинстве случаев, однако, подлинный смысл помогает установить сопоставление с прежними ветхозаветными пророчествами. Оно-то и побудило многих толкователей увидеть в книге Откровения Иоанна Богослова вполне реалистические предсказания того, что должно произойти в будущем. Книга Откровения характеризуется разумным видением будущего в согласии с видением его в других книгах Священного Писания.
+
+Кто написал книгу Откровения?
+
+Автор назвал себя Иоанном. Наверное, это был Апостол Иоанн. Он написал книгу Откровения на острове Патмос, куда его сослали римляне за то, что он учил народ об Иисусе.
+
+#### О чём книга Откровения?
+
+Иоанн написал книгу Откровения, чтобы ободрить верующих оставаться верными даже во время страданий. Иоанн описал свои видения о том, как сатана и его сторонники борются против верующих и убивают их. В этих видениях Бог производит на земле много ужасных вещей, наказывая злых людей. В конце Иисус поражает сатану и его сторонников. Иисус утешает верных Ему людей. И верующий будут жить вечно с Богом на новом небе и новой земле.
+
+#### Как переводить название этой книги?
+
+Переводчики могут назвать эту книгу традиционно: «Откровение», «Откровение Иисуса Христа», «Откровение Св. Иоанна» или «Апокалипсис Иоанна». А также они могут выбрать по возможности более ясное название, например «Что Христос показал Иоанну».
+
+## Часть 2: Важные религиозные и культурные понятия
+
+### В книге Откровения описаны события прошлого или будущего?
+
+С раннехристианских времён и по сегодняшний день богословы по-разному толкуют книгу Откровения. Некоторые считают, что Иоанн описывал события, происходившие в его дни. Другие считают, что он описывал события периода от его дней до второго пришествия Иисуса. Третьи думают, что Иоанн описывал события короткого периода перед вторым пришествием Христа.
+
+Переводчикам не нужно определиться со своим толкованием книги, чтобы начать её переводить. Пророчества следует переводить в грамматических временах, в которых они даны в версии ULB.
+
+### Есть ли в Библии другие книги, подобные Откровению?
+
+В Библии нет другой книги, подобной Откровению. Однако в книгах Иезекииля, Захарии и особенно Даниила некоторые части похожи на Откровение по стилю и содержанию. Может быть полезно переводить Откровение одновременно с книгой Даниила, потому что этих книгах есть общие образы и стиль.
+
+## Часть 3: Важные переводческие проблемы
+
+### Обязательно ли нужно понимать книгу Откровения, чтобы её переводить?
+
+Для того, чтобы правильно переводить книгу Откровения, совсем не обязательно понимать все символы в ней. Переводчики не должны объяснять в своём переводе возможные значения символов или чисел.
+
+### Как в переводе Откровения версии ULB переданы понятия «святой» и «освящать»?
+
+Эти слова употребляются в Писании для обозначения ряда понятий. Поэтому часто переводчикам бывает нелегко найти для них хорошие соответствия в своих переводах. В английской версии ULB при переводе этих слов в книге Откровения соблюдались следующие принципы:
+
+  * В двух местах это слово означает моральную святость. Там в ULB употреблено слово «святой» (См.: 14:12; 22:11)
+  * Обычно в книге Откровения это слово просто означает верующих без уточнения какой-либо конкретной роли. В таких случаях в ULB употребляется слово «верующий» (См.: 5:8; 8:3, 4; 11:18; 13:7; 16:6; 17:6; 18:20, 24; 19:8; 20:9)
+  * Иногда подразумевается кто-то или что-то, отделённое одному Богу. В таких случаях в ULB употребляются слова «освятить», «посвятить» или «отделить».
+
+Вервия UDB часто может помочь переводчикам решить, какими словами можно передать эти понятия в своих переводах.
+
+### Периоды времени
+
+Иоанн упоминает различные периоды времени в книге Откровения. Например, часто говорится о сорока двух месяцах, семи годах или трёх с половиной днях. Одни богословы считают эти периоды символическими, а другие - буквальными. Переводчик должен переводить эти периоды времени буквально. Далее толкователи будут сами решать, как толковать их или что они могут символизировать.
+
+### Какие серьёзные проблемы имеются в тексте книги Откровения?
+
+Поданные ниже стихи в некоторых современных версиях отличаются от более старых версий. В тексте ULB даётся современный вариант, старый же вариант подаётся в сноске. Если в данном регионе широко используется какой-то перевод Библии, то переводчики должны подумать о том, чтобы использовать вариант, который имеется в том переводе. Если же нет, то переводчикам следует использовать современный вариант текста.
+
+  * "«Я – Альфа и Омега, Начало и Конец», — говорит Господь, Который был, есть и придёт, Всемогущий" (1:8). В некоторых вариантах фраза «Начало и Конец» отсутствует.
+  * "двадцать четыре старца упали и поклонились" (5:14). В некоторых более старых версиях: "двадцать четыре старца упали и поклонились Живущему во все времена".
+  * "и треть её [земли] сгорела" (8:7). В некоторых более старых версиях этой фразы нет.
+  * "Который был и есть" (11:17). В некоторых версиях добавлена фраза "и придёт".
+  * "Они непорочны" (14:5). В некоторых более старых версиях добавлена фраза "перед Божьим троном" (14:5).
+  * "Который был, есть и свят" (16:5). В некоторых более старых версиях: "Господь, Который был, есть и придёт".
+  * "Народы будут ходить в его свете" (21:24). В некоторых более старых версиях: "Спасённые народы будут ходить в его свете".
+  * "Счастливы те, кто постирают свои одежды" (22:14). В некоторых более старых версиях: "Счастливы те, кто соблюдает Его заповеди".
+  * "у того Бог отнимет его часть от дерева жизни, от святого города" (22:19). В некоторых более старых версиях: "у того Бог отнимет его часть из книги жизни, от святого города".
+
+## Часть 4: Практическое значение книги
+
+Особое практическое значение имеют главы 2 и 3, состоящие из посланий к семи поместным церквам, олицетворяющим Церковь в целом. Собранные воедино, эти целенаправленные и решительно звучащие послания Христа образуют как бы основу основ всех новозаветных посланий, трактующих вопросы практической жизни истинных христиан. С одной стороны, Христос поощряет верующих к святой жизни, а с другой - предупреждает неверующих о грядущем суде. Книга Откровения Иоанна Богослова не оставляет сомнения в том, что в конце концов праведный Бог не только покончит с человеческим грехом, но и приведет к славному завершению процесс спасения тех людей, которые доверились Христу. Суровое предупреждение делается тем, кто не готов встретить это будущеею День, когда все преклонятся перед Богом (Фил. 2:10), неизбежно придет. "Блажен читающий и слушающие слова пророчества сего и соблюдающие написанное в нем; ибо время близко" (Откр. 1:3) - эти слова находят исчерпывающее объяснение как в свете истин, изложенных в книге Откровения, так и в призыве к праведности, звучащем в ней.
diff --git a/rom/01/01.md b/rom/01/01.md
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+# Павел, раб Иисуса Христа
+
+См. Παῦλος δοῦλος Χριστοῦ Ἰησοῦ. δοῦλος: раб, слуга, невольник. Не смотря на негативную коннотацию, которую вызывает слово "раб", это слово несло положительный оттенок, когда это использовалось в отношении Бога (ср. использование этого слова в посланиях Иакова, Иуды, Петра. Эти примеры показывают то, как в целом первые учителя и апостолы воспринимали себя по отношению к Богу в целом и к Иисусу в частности.
+
+# Призванного апостола, который избран для того, чтобы проповедовать Божью Радостную Весть
+
+κλητός: званый, призванный, приглашенный. Своё призвание Павел видит в событиях, которые описаны в Деян. 9, по дороге в Дамаск.
+
+αφωρισμένος (причастие) от ἀφορίζω: отделять, отлучать, устранять, выделять, обособлять, избирать. С причастием: отделенный. Альтернативный перевод: «Бог призвал меня быть апостолом и избрал меня для того, чтобы рассказывать людям Евангелие». Павел также называет себя "апостолом", то есть тем, кто наделен властью и послан на какое-то дело (Матф. 10:1-2). На это или к этому он был призван, и призыв исходил от Самого Бога (Деян. 9:15; Гал. 1:1), но и люди признали Павла апостолом (Гал. 2:7-9).
+
+# Благую Весть
+
+εὐαγγέλιον: евангелие, благая весть, благовествование. Буквально: "евангелие Божье" (εὐαγγέλιον θεοῦ). Павел проповедует Радостную Весть - то есть рассказывает людям о спасении во Христе.
diff --git a/rom/01/02.md b/rom/01/02.md
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+# Которое раньше Бог обещал через Своих пророков в Святых Писаниях
+
+Которое = Благовестие / Радостную весть.
+
+εὐαγγέλιον: евангелие, благая весть, благовествование, благовестие.
+
+προεπαγγέλλομαι: обещать прежде. Бог до этого обещал Своему народу установить Своё Царство. Он сказал пророкам записать эти обещания в Писаниях. ἐν γραφαῖς ἁγίαις - "В Писаниях святых" (См. Рим. 16:26).
+
+Здесь может быть два смысла: 1) В Святых Писаниях, 2) в Писаниях святых (мужей). Суть от этого не сильно меняется: потому что даже если вы будете придерживаться второго варианта, все равно этих святых мужей, написавших Писания выбрал Бог, Он сделал их святыми. Потому, все, что они написали стало святым исключительно благодаря Богу. Вывод: и в первом и во втором случае, Писания святые (богодухновенные). Павел не ссылается на конкретных пророков, через которых было "обещано благовестие", но хорошим примером служит Исаия (из его книги - 53:7-8 - объяснял евнуху при встрече с ним Филипп; Деян. 8:30-35; сравните с Лук. 24:25-27,45-47).
diff --git a/rom/01/03.md b/rom/01/03.md
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+# О Своём Сыне
+
+Этот текст также относится к «Божьей Радостной Вести», евангелию о том, что Бог пообещал послать Своего Сына в мир.
+
+# Который родился от рода Давида по плоти
+
+τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα - "Родившегося от семени Давида по плоти".
+
+γενομένου (причастие) от γίνομαι: 1. быть, становиться; 2. рождаться.
+
+Здесь слово «плоть» относится к физическому телу. Христос родился от семени Давида как богочеловек (см. Лук. 3:23-38). ἐκ σπέρματος - "От семени", σπέρμα семя; перен.отпрыск, дитя, потомок. То есть, от потомства, от потомков царя Давида. Другими словами, Иисус родился в колене Иуды, и является дальним потомков царя Давида как по линии Иосифа, так и по линии Марии (см. Лук. 3:23 и Мат. 1:16).
+
+Считается, что Лука вел родословие Иисуса Христа через Давида, но далее не через Соломона, а через его брата Нафана, родившегося тоже от Вирсавии (2Цар. 5:14; 1Пар.3:5; 14:4). Нафан упомянут как предок Иисуса Христа у св. евангелиста Луки: Маттафаев, Нафанов, Давидов (Лк.3:31). А так как св. евангелист Матфей называет не Нафана, а Соломона, то исследователи считают, что в Евангелии от Луки родословие Спасителя дается по матери, в то время как у Матфея по отцу. В конце родословия указан Иосиф, так как род ведется по мужской линии, а мать не могла быть указана как звено в цепочке наследования. Альтернативный перевод: «Который (Христос) является потомком Давида» или «Который родился в роде Давида». Благая весть касается Сына Божия, Который есть Иисус Христос наш Господь. Этими словами подтверждается Божественная суть Христа, определяющая Его как Личность и первичная по отношению к Его воплощению.
diff --git a/rom/01/04.md b/rom/01/04.md
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+# И открылся Божьим Сыном в силе
+
+ορισθέντος (причастие) от ὁρίζω: 1. устанавливать границу; 2. предназначать, (пред)определять. С причастием: Определенный, предопределенный.
+
+Под Сыном здесь подразумевается Иисус Христос. Альтернативный перевод: «Бог-Отец открылся в Своём Сыне и в силе».
+
+# Через воскресение из мёртвых
+
+Это выражение говорит обо всех мёртвых людях в подземном мире, а возвращение мёртвого к жизни называется воскресением из мёртвых. Воскресение Христа из мертвых стало доказательством Его Божественности ("открылся Сыном Божиим… чрез воскресение"), потому что еще до Своей смерти Он предсказал его (Иоан. 2:18-22; Матф. 16:21).
+
+# По духу святыни
+
+(см. κατὰ πνεῦμα ἁγιωσύνης), где ἁγιωσύνη: святость (1. отделение от нечистоты и греха, нравственное совершенство; 2. о Боге: совершенство, отделение от всего тленного и несовершенного), моральная чистота, святыня. Наиболее распространенное мнение, что Иисус "открылся" или дал откровение о Себе как о Сыне Божием "по духу святыни" (буквально "в соответствии с Духом Святым"). Здесь видимо речь идет о Духе Святом, а не о человеческом духе Христа, как полагают некоторые.
diff --git a/rom/01/05.md b/rom/01/05.md
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+# Через Которого мы получили благодать и апостольство
+
+Павел видел себя тем, кто от Христа и для служения Ему получил "благодать и апостольство" (сравните Рим. 12:3; 15:15). Через Которого - то есть через нашего Господа Иисуса Христа.
+
+Чтобы ради Его имени привести к послушанию вере все народы
+
+Служение апостола Павла, на которое его поставил Иисус Христос, распространялось, по его мнению, на "все народы" ("на всех язычников"), в том числе и на римлян, к которым Павел обращается не как к церкви, а как к отдельным верующим (см. Деян. 26:16-18).
diff --git a/rom/01/06.md b/rom/01/06.md
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+# Среди которых были и вы, призванные Иисусом Христом
+
+Среди которых = среди язычников, других народов, не иудеев, к которым Иисус послал Павла (см. Деян. 26:16-18). И вы = римляне (см. следующий стих). κλητός: званый, призванный, приглашенный. Павел называет призванным себя (см. Рим. 1:1) и также и верующих в Риме (1:6 и 7).
diff --git a/rom/01/07.md b/rom/01/07.md
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+# Пишу всем Божьим любимым, призванным святым, кто находится в Риме
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Я пишу это письмо всем вам в Риме, тем, которых Бог любит, и которых Он избрал стать Его народом».
+
+# Благодать вам и мир
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Да благословит вас Бог и да будет с вами мир» или «Да благословит вас Бог и да даст вам внутренний покой».
+
+# Нашего Бога Отца
+
+Слово «Отец» является важным титулом для Бога.
diff --git a/rom/01/08.md b/rom/01/08.md
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+# Потому что о вере вашей говорят во всём мире
+
+καταγγέλλεται (пассив) от καταγγέλλω: объявлять, провозглашать, возвещать. С пассивом: провозглашаема, провозглашается, возвещаема. Обычно все свои послания Павел начинает со специфической благодарственной молитвы Богу, за которой следует какое-то личное сообщение его читателям. В данном случае он делится с римлянами своей радостью по поводу того, что "вера ваша возвещается во всем мире", то есть что о ней все более говорят в мире; речь, конечно, идет не обо всей земле, а о всей Римской империи.
diff --git a/rom/01/09.md b/rom/01/09.md
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+# Свидетель мне Бог
+
+Павел подчеркивает, что он искренне молится за них, и что Бог видит его молитвы. Эта фраза идет вместо: "клянусь Богом" и является лучшим вариантом призвать Бога в свидетели, чем клятва.
+
+# Которому служу моим духом
+
+Которому служу моим духом буквально "в духе моем" (ἐν τῷ πνεύματί μου); πνευμα - дух, дыхание (которое дает жизнь), внутреннее "я" человека. Альтернативный перевод: "я всем существом служу ему" (РБО).
+
+Радостную Весть о Его Сыне
+
+Благая Весть (Евангелие) Библии заключается в том, что Сын Божий отдал Себя для спасения мира. Постоянно вспоминаю о вас Парафраз: «Я говорю с Богом о вас». Апостол пишет, что свои постоянные молитвы о них сопровождает просьбами к Богу, чтобы Он содействовал его личной встрече с римлянами, о которой давно мечтает (стихи 9-10; сравните с 15:23-24).
diff --git a/rom/01/10.md b/rom/01/10.md
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+# И всегда прошу в моих молитвах ... когда-нибудь ... прийти к вам
+
+«Каждый раз, когда я молюсь, я спрашиваю Бога, чтобы ... получилось ... прийти и посетить вас».
+
+# Чтобы
+
+«Чтобы каким-нибудь образом Бог позволил бы».
+
+# Когда-нибудь
+
+«В конечном счете» или «наконец».
+
+# По воле Бога
+
+«По Божьему желанию».
diff --git a/rom/01/11.md b/rom/01/11.md
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+# Передать вам некий духовный дар для вашего утверждения
+
+μεταδῶ (передать) означает так же "разделить", "поделиться". Некоторый духовный дар - τι χάρισμα - то есть какой-то дар (Павел не называет, какой именно). Павел хочет духовно укрепить римских христиан. Альтернативный перевод: «некоторый дар, который поможет вам расти духовно». Павел надеется, что его посещение могло бы послужить к их обоюдной духовной пользе; в своем служении им он намеревался осуществить три вещи: а) утвердить римских христиан в вере (1:11; выражение "преподать вам… духовное дарование" означает, что Павел собирался или послужить им дарованиями, которые имел сам, или призвать на них свыше обильные духовные благословения); 6) увидеть в римлянах "некий плод" (духовный - стих 13; и, в свою очередь, - в) самому укрепиться духовно, находясь среди них ("утешиться с вами верою общею", стих 12). Другими словами, он стремился к тому, чтобы его служение в Риме носило такой же характер, что и в других городах Римской империи (стих 13).
diff --git a/rom/01/12.md b/rom/01/12.md
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+# И этим утешить друг друга общей верой, вашей и моей
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Я имею в виду, что мне хотелось бы, чтобы мы взаимно ободряли друга, делясь нашим опытом веры в Иисуса». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/01/13.md b/rom/01/13.md
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+# Я хочу, чтобы вы знали (неудачный перевод)
+
+οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν - "Не хочу оставить вас в неведении", одна из любимых фраз Павла с двойным отрицанием. Таким образом Павел подчеркивает, что он очень хотел бы, чтобы у них была эта информация. Вы можете перевести это в положительной форме.
+
+# Но встречаю препятствия даже сейчас
+
+εκωλύθην (пассив) от κωλύω: мешать, препятствовать, запрещать, возбранять. С пассивом: воспрепятствован, (имею) препятствие. Вы можете перевести это в активной форме. Альтернативный перевод: «однако что-то всегда мне мешает, даже сейчас».
+
+# Чтобы и у вас мне иметь определённый плод
+
+Слово «плод» в данном случае это метафора, олицетворяющая результат. Апостол хочет, чтобы и римляне, благодаря его служению получили дополнительную пользу, больший результат, достигли больших успехов во Христе.
+
+# καρπός: плод.
+
+Как у других народов
+
+Как это в других регионах, где он бывал.
diff --git a/rom/01/14.md b/rom/01/14.md
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+# Я должен и эллинам, и варварам, и мудрецам, и неразумным.
+
+Апостол понимает объем неохваченных Словом людей и несколько ужасается от той работы, которую еще предстоит проделать. Используя метафору «должника», Павел говорит о своем долге служить Богу. Альтернативный перевод: «Я чувствую большую нужду передавать людям Евангелие». "Я должен и Еллинам и Варварам". "Варварами" считали "еллины", т. е. греки, все остальные народы, кроме самих себя (сравните Кол. 3:11). Варвары как бы отождествляются здесь с "невеждами" (сравните Тит. 3:3), с "несмысленными", очевидно, в смысле их низкого, по сравнению с греками, культурного уровня. Упомянутое чувство долга по отношению к языческому миру, которое было присуще Павлу, вызывало в нем горячее желание благовествовать ему, в том числе и Риму, который был столицей огромной языческой империи (стих 15).
diff --git a/rom/01/15.md b/rom/01/15.md
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+++ b/rom/01/15.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rom/01/16.md b/rom/01/16.md
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+# Мне не стыдно проповедовать Радостную Весть
+
+ἐπαισχύνομαι: (по)стыдиться, стесняться. У меня нет стеснения или стыда проповедовать Радостную Весть.
+
+# Это сила Божья для спасения каждого верующего
+
+Здесь «верующий» означает тех, кто доверился Христу. Альтернативный перевод: «через Радостную Весть Бог Своей силой спасает тех, кто уповает на Христа».
+
+Павел знает, что в Радостной Вести безграничные духовные запасы ("сила"), которые Богом используются "ко спасению всякому верующему", независимо от его национального происхождения.
+
+# Во-первых, иудея, потом и эллина
+
+Во-певых, «для еврейского народа, а затем для греческого народа». Сначала тем, кому больше дано. Это однако, подразумевает, что с иудеев будет и особый спрос. Павел осознавал преимущество в этом смысле иудеев, недаром он говорит: "во первых иудею" и, подчеркивая упомянутое преимущество, повторяет те же слова во 2-й главе (стихи 9-10). Поскольку евреи являются избранным Божиим народом (11:1), которому доверено было Божие откровение (3:2) и через который явился во плоти Христос (9:5), привилегия их - несомненна, и она была продемонстрирована в истории. Сам Господь Иисус некогда сказал: "спасение от иудеев" (Иоан. 4:22). А Павел, приходя в тот или иной город, начинал свое апостольское служение с евреев, т. е. вначале проповедывал им (Деян. 13:5,14; 14:1; 17:2,10,17; 18:4,19; 19:8). Три раза он обращался к язычникам, потому что евреи отвергали евангельскую весть (Деян. 13:46; 18:6; 28:25-28; толкование на Еф. 1:12).
diff --git a/rom/01/17.md b/rom/01/17.md
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+# В ней открывается праведность Бога
+
+ἀποκαλύπτω: открывать, раскрывать, обнажаться.
+
+Павел объясняет, почему он полностью доверяет Радостной Вести. Потому что в ней открывается праведность Бога от веры в веру
+
+# Как написано
+
+Альтернативный перевод: «как это написано в Священном Писании».
+
+# От веры в веру
+
+(ἐκ πίστεως εἰς πίστιν) у апостола Павла часто встречаются такие повторы ("беззаконию на беззаконие" Рим. 6:19; "запах смертоносный на смерть" 2 Кор 2:6, "преображаемся в образ" 2 Кор 3:18). Повтор делается для усиления акцента. Альтернативный перевод: "открывается праведность Бога в вере и только в вере".
+
+# Праведный будет жить верой
+
+Эти слова Павла взяты им из Авв. 2:4 - "праведный своею верою жив будет", эти же слова апостол цитирует в посланиях Галатам (3:11) и Евреям (10:38). Человек объявляется праведным вследствие своей веры в Иисуса Христа (Рим. 1:16 и 3:22), и ему даруется жизнь вечная.
diff --git a/rom/01/18.md b/rom/01/18.md
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+++ b/rom/01/18.md
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+# Связующее утверждение:
+
+Павел раскрывает насколько велик Божий гнев на грешников.
+
+# Потому что гнев открывается с неба на каждое беззаконие и неправду людей
+
+ἀσέβεια: нечестие, кощунство (осквернение или поругание святыни). ἀδικία: несправедливость, неправда, неверность, беззаконие. Альтернативный перевод: «Бог показывает с небес, что Он гневается на людей, потому что они нечестивые и совершают неправедные дела».
+
+Бог никогда не гневается беспричинно. Вот три причины, по которым Бог прогневался на язычников. а. "За подавление истины неправдой" (1:18).
+
+Подавляют истину неправдой
+
+κατεχόντων (причастие) от κατέχω: держать, удерживать, задерживать, овладевать; страд.быть одержимым. С причастием: удерживающих. Мысль, выраженная в этом стихе, является ключевой для целого раздела и одновременно - параллельно-контрастной тому, что сказано в стихе 17. Продолжающееся откровение (глагол "открывается" стоит в форме настоящего времени) гнева Божиего есть выражение Его личной праведности (которая также постоянно открывается людям - стих 17) и Его нетерпимость ко греху. Люди нуждаются в том, чтобы продолжала "открываться праведность" (стих 17), которая исходит от Бога. Однако, люди (в своем неправедном отношении к другим и Богу) постоянно "подавляют истину неправдою", то есть, удерживают действие праведности, (сравните 1:25; 2:8), касаются ли их поступки людей или Бога. Божественная истина доступна людям, но они "подавляют" ее, удерживают, не хотят поступать по ней - потому что они нечестивы.
diff --git a/rom/01/19.md b/rom/01/19.md
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+++ b/rom/01/19.md
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+# Потому для них открыто всё, что можно знать о Боге так как это им открыл Бог
+
+В первой части стиха глагол стоит в пассиве ("для них открыто"); обычно пассив используется, чтобы указать на Бога, не называя его. Здесь во второй части стиха Бог прямо называется - "им открыл Бог". То есть здесь повтор для усиления акцента. Альтернативный перевод: "Ведь знания о Боге есть у них, Бог дал о себе знать".
+
+Имеется в виду естественное откровение, через рассматривание творений. Это познание Бога в природе. Апостол Павел называет его "явным", т. е. зримым или очевидным. Это, действительно так, потому что "Бог явил им", т. е. сделал его очевидным для людей. Некоторые богословы полагают, однако, что это место следовало перевести не как "явил им", а как "явил в них", настаивая, что в 19 стихе речь идет о таком знании Бога, которое заложено в человеческом существе и воспринимается людьми через совесть и религиозное сознание. Но правильнее все-таки понимать 19 стих как трактующий откровение Бога в природе, тем более, что в стихе 20 находим логическое продолжение этого. Слово "ибо", с которого начинается 20 стих, указывает на его смысловую связь с предыдущим стихом.
diff --git a/rom/01/20.md b/rom/01/20.md
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+++ b/rom/01/20.md
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+# Ведь Его невидимое ... видны
+
+Павел говорит о том, что люди понимают невидимые свойства Бога, как будто они могут их увидеть. Это можно перевести в активной форме. Альтернативный перевод: «Ибо люди ясно поняли невидимые качества Бога, а именно, его вечную силу и божественную природу».
+
+# Божественность
+
+«все качества и характеристики Бога» или «качества Бога, которые делают его Богом»
+
+# Мира
+
+Это относится к небесам и земле, а также ко всему, что находится в них.
+
+# Через рассматривание творений
+
+Это можно перевести в активной форме. Альтернативный перевод: «благодаря тому, что сотворил Бог» или «потому что люди видели то, что сотворил Бог».
+
+# Им нет оправдания
+
+«Эти люди никогда не смогут сказать, что они не знали».
diff --git a/rom/01/21.md b/rom/01/21.md
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+++ b/rom/01/21.md
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+# Потому что познавши Бога
+
+(См. διότι γνόντες τὸν θεὸν). διότι: 1. почему, вследствие чего; 2. ибо, потому что, в силу того, что, как; 3. что. γνόντες (деепричастие) от γινώσκω: 1. знать; 2. познавать, узнавать. Оговорка "Потому что, познавши Бога" относится к первоначальному знанию о Боге на опыте, которое было дано Адаму и Еве еще до их падения, и которое имели первые люди, уже будучи изгнаны из рая. Нам не говорится, как долго держались люди этого знания об истинном Боге, прежде чем оно исказилось, как и их представления о Боге, но то, что они знали Его до того, как впали в идолопоклонство, - несомненно. И в свете этого обстоятельства поведение людей представляется тем более достойным порицания Павлом.
+
+# Стали безрассудными в своих рассуждениях
+
+μωραίνω: обращаться в безумие, делать глупым; обезуметь, стать глупым или безрассудным. Альтернативный перевод: «начали мыслить глупо».
+
+# Их неразумное сердце покрылось тьмой
+
+Здесь «тьма» - это метафора, которая указывает на невежество о своём Творце. Альтернативный перевод: «они не смогли понять того, что Бог хотел, чтобы они узнали».
diff --git a/rom/01/22.md b/rom/01/22.md
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+++ b/rom/01/22.md
@@ -0,0 +1,3 @@
+# Называя себя мудрыми, они обезумели
+
+φάσκοντες (деепричастие) от φάσκω: говорить, заявлять, утверждать. С деепричастием: заявляя, утверждая. μωραίνω: 1. обращать в безумие, делать глупым; страд.обезуметь, стать глупым или безрассудным. Парафраз: "Заявляя о своей мудрости, они впали в безрассудство".
diff --git a/rom/01/23.md b/rom/01/23.md
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+++ b/rom/01/23.md
@@ -0,0 +1,5 @@
+# И заменили славу бессмертного Бога на образ, подобный смертному человеку, птицам, четвероногим и пресмыкающимся
+
+Речь идет об идолопоклонстве, причины которого кроются в замене Творца на творение и поклонение творению вместо Творца. Нежелание знать истинного Бога толкает человека вниз по наклонной плоскости: у него появляются нечестивые мысли ("подавляют истину неправдою"), затем нравственное бесчувствие и, наконец, им овладевает религиозное "безумие" (идолопоклонство).
+
+Вместо того, чтобы поклоняться ("славить") бессмертного Бога, люди предпочитают поклоняться изображениям смертных людей и зверей.
diff --git a/rom/01/24.md b/rom/01/24.md
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+++ b/rom/01/24.md
@@ -0,0 +1,11 @@
+# Поэтому
+
+Павел описывает последствия нечестия. В сущности Божий гнев на человеческое своеволие сказался ни в чем ином, как в том, что Он позволяет людям пожинать естественные плоды их отступления: подавления истины неправдою, потери нравственного чувства (в результате чего люди перестают замечать Божественные откровения) и искажения ими представлений о Боге. Однако Творец делает и нечто большее, чем предоставляет вещам идти своим естественным ходом. Три раза апостол повторяет: "предал их Бог" (стих 24, 26, 28), подчеркивая, что Бог отвернулся от людей (именно такой смысл имеет употребленное здесь слово паредокен), предоставив им все глубже погружаться в бездну греха, который вызывает гнев Его и несет с собою смерть (стих 32).
+
+# Бог отдал их нечистоте, с похотями их сердец
+
+Здесь «похоть их сердец» - это синекдоха, представляющая нечто злое, чего им очень хотелось сделать. Альтернативный перевод: «морально нечистое, которого они очень желали». Так что они сами обесчестили свои тела.
+
+ἀτιμάζω: покрывать позором, унижать, бесчестить, принимать бесчестие.
+
+В последующих стихах Павел объясняет, что имеет в виду.
diff --git a/rom/01/25.md b/rom/01/25.md
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+++ b/rom/01/25.md
@@ -0,0 +1,11 @@
+# Они
+
+Это местоимение относится к человечеству в [Римлянам 1:18](../01/18.md)
+
+# Они поклонялись и служили творению
+
+Здесь «творение» относится к тому, что создал Бог. Альтернативный перевод: «Они поклонялись тому, что сотворил Бог».
+
+# Вместо
+
+"А не".
diff --git a/rom/01/26.md b/rom/01/26.md
new file mode 100644
index 00000000..c0d7c936
--- /dev/null
+++ b/rom/01/26.md
@@ -0,0 +1,23 @@
+# Поэтому
+
+«Из-за идолопоклонства и сексуальных грехов» (см. выше).
+
+# Поэтому Бог отдал их постыдным страстям
+
+Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας - "Поэтому (из-за этого, по этой причине) предал их Бог чувства бесчестия".
+
+παραδίδωμι: отдавать, передавать, предавать; действ. прич. употр. как сущ.предатель.
+
+πάΘος: чувство, страсть, похоть.
+
+ἀτιμία: бесчестье, бесславие, стыд, уничижение, пренебрежение, непочитание.
+
+Парафраз: «Поэтому (см. причину в ст. 25) предал их (см. "людей", ст. 18) Бог чувству бесчестия".
+
+# Желаниям бесчестным
+
+Речь идет, как это видно из текста, об отношениях мужчины с мужчиной, которыми люди "заменили" естественную близость, т. е. близость между мужчиной и женщиной.
+
+# Женщины заменили естественные отношения противоестественным
+
+Идея отношений, «которые были неестественны», - это эвфемизм, означающий безнравственную сексуальность. Альтернативный перевод: «начали вступать в сексуальные отношения не так, как заповедовал для них Бог». Естественным Библия признает только один вид близости: между мужчиной и женщиной, и только в браке (Быт. 2:21-24; Матф. 19:4-6). Любые другие отношения осуждаются Богом.
diff --git a/rom/01/27.md b/rom/01/27.md
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+++ b/rom/01/27.md
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+# И мужчины оставили естественные отношения с женщинами
+
+Здесь «естественные отношения» - это эвфемизм, означающий сексуальные отношения. Альтернативный перевод: «многие мужчины перестали испытывать сексуальное влечение к женщинам». Естественным Библия признает только один вид близости: между мужчиной и женщиной, и только в браке (Быт. 2:21-24; Матф. 19:4-6). Любые другие отношения осуждаются Богом.
+
+# Разжигались похотью друг к другу
+
+«Испытывали сильное сексуальное желание / влечение к другим мужчинам».
+
+εξεκαύθησαν (пассив) от ἐκκαίω: выжигать, зажигать, разжигать; страд. разгораться, воспламеняться, вспыхивать. С пассивом: разжигаемые. Гомосексуальные акты открыто называются неестественными и далее постыдными.
+
+# Совершали постыдные вещи
+
+ἀσχημοσύνη: безобразие, непристойность, неприличие, стыд, срам, срамота. «Совершали действия, за которые им должно было быть стыдно, но они не стыдились».
+
+Получали за своё заблуждение справедливое возмездие
+
+ἀντιμισΘία: возмездие, воздаяние. «Бог справедливо наказывал их за те неправедные действия, которые они совершали».
diff --git a/rom/01/28.md b/rom/01/28.md
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+# И так как они не заботились о том, чтобы Бог был в их разуме
+
+δοκιμάζω: одобрять, признавать годным, утверждать. Парафраз: «Так как они не думали, что им нужно знать Бога». Языческое противление Богу включает в себя и отказ от познания Бога (здесь епидносеи - "полное знание"). Другими словами, язычники как бы не дают Богу места в разуме своем, в своих мыслях. Они ... их ... их Эти слова относятся к человечеству (см. Рим. 1:18).
+
+# Бог отдал их извращённому уму
+
+Здесь «извращенный ум» означает ум, который думает только об аморальном. Альтернативный перевод: «Бог позволил их уму, который они заполнили ничтожными и безнравственными мыслями, полностью контролировать их». Осуждение, которому Бог их за это подвергает, как раз и выражается в том, что Он отворачивается от них, "предавая" их "превратному уму", т. е. оставляет их во власти их заблуждений, их порочного образа мышления (сравните стих 24, 26), и в результате они "делают непотребства" (буквально - "неподходящее" или "непригодное").
diff --git a/rom/01/29.md b/rom/01/29.md
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+# Они наполнены
+
+Душевная и умственная пустота, возникающая вследствие отвержения Бога, заполняется активными и вместе обобщенными формами греха: неправдою (сравните стих 18), блудом, лукавством, корыстолюбием и злобой. В свою очередь эти пять форм находят выражение в 18 специфических греховных проявлениях, которые далее перечисляются.
diff --git a/rom/01/30.md b/rom/01/30.md
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+++ b/rom/01/30.md
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+# Лжецы
+
+Здесь подразумеваются клеветники - люди, которые говорят ложь о других, чтобы нанести ущерб их репутации.
+
+# Изобретательны на зло
+
+«Думают о новых способах причинить зло другим».
diff --git a/rom/01/31.md b/rom/01/31.md
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+++ b/rom/01/31.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rom/01/32.md b/rom/01/32.md
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+# Они знают справедливый Божий суд
+
+«Они знают, что Бог так это не оставит и им предстоит предстать на Божьем суде». Что те, кто делает такие дела достойны смерти "заслуживают смерти". Они знают, что поступают неверно, и знают, что за это бывает. А с таких людей, которые все знают спрос другой.
+
+# При этом не только сами их делают, но и делающих одобряют
+
+συνευδοκέω: соглашаться, одобрять. πράσσουσιν (причастие) от πράσσω: делать, совершать, исполнять, поступать. Весь этот "букет" пороков определяет привычный образ жизни тех людей, которые постоянно у них на поводу. Они продолжают делать "такие дела" в открытом неповиновении Богу и отягчают свое положение тем, что: а) знают, что это неугодно Богу ("праведный суд Божий" здесь в значении несовместимости подобных дел, "достойных смерти", с праведным суждением Божиим) и б) они поощряют других поступать столь же нечестиво. Конечно же, такая человеческая безудержность в противлении Богу не может остаться не наказанной.
diff --git a/rom/01/intro.md b/rom/01/intro.md
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+# Римлянам 01 Общее примечание
+
+## Структура и формат
+
+Первый стих - это тип вступления. Люди в древнем средиземноморском регионе часто начинали свои письма таким образом. Иногда это называется «приветствием».
+
+Глава состоит из трех частей: Вступление ко всему посланию; основная идея послания (1:16-17); и начала большого раздела, продолжающегося в следующих главах: 1) Вступительная часть 1:1-15 (1: 1-7 - Апостольское приветствие; 1:8-15 Павел и римляне) 2) Сила благой вести 1:16-17 3) Осуждение всего человечества из-за греха 1:18-3:20 (1:18-32 Масштаб проблемы; остальные части раздела содержатся во второй и третьей главах послания).
+
+Специальные понятия в этой главе
+
+### Плод
+
+В этой главе используется образ плода. Плодом называется результат какой-то деятельности. В этой главе речь идет о результатах работы Павла среди римских христиан.
+
+### Всеобъемлющее осуждение и гнев Бога
+
+В этой главе объясняется, что ни у кого нет оправдания. Все мы знаем об истинном Боге, благодаря окружающему нас Его творению. Из-за нашего греха и нашей греховной природы каждый человек справедливо заслуживает гнев Божий. Этот гнев был удовлетворен Иисусом, который умер на кресте за тех, кто поверил в Него. (См: [[rc://*/tw/dict/bible/kt/believe]] и [[rc://*/tw/dict/bible/kt/sin]])
+
+## Важные речевые обороты в этой главе
+
+### "Бог отдал их"
+
+Многие ученые рассматривают фразы «Бог предал их» и «Бог отдал их» как богословски значимые. По этой причине важно перевести эти фразы так, как будто Бог играет здесь пассивную роль. Бог просто позволяет людям следовать своим собственным желаниям, а не принуждает их. (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+## Другие возможные трудности при переводе этой главы
+
+### Трудные фразы и понятия
+
+В этой главе много трудных понятий. То, как Павел пишет многие фразы в этой главе, иногда очень трудно перевести. Чтобы понять значение некоторых фраз, переводчику может понадобиться использовать Открытую Смысловую Библию. Возможно, иногда нужен более свободный перевод этих фраз. Некоторые из трудных фраз включают в себя: «к послушанию вере», «Которому служу моим духом», «от веры в веру» и «заменили славу бессмертного Бога на образ, подобный смертному человеку».
+
+## Ссылки:
+
+  * **[Римлянам 01:01 Примечание](./01.md)**
+  * **[Римлянам Введение](../front/intro.md)**
diff --git a/rom/02/01.md b/rom/02/01.md
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+# Связующее утверждение:
+
+В греческом тексте стих начинается предлогом δια (поэтому, итак), что указывает на связь с предыдущим текстом (гл. 1). Павел подтверждает, что каждый человек грешен, и продолжает напоминать, что все люди злы.
+
+# Нет тебе прощения, человек
+
+буквально: "Потому неизвиняемый ты, человек всякий  судящий (Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων): ἀναπολόγητος: непростительный, неизвинительный, не имеющий оправдания или права возражать или возмущаться. κρίνων (причастие) от κρίνω: судить, производить суд, осуждать, обвинять. Альтернативный перевод: "Поэтому каждый человек, который осуждает другого, нет может быть извинен". Здесь речь идет не о вечном непрощении, а лишь о том, что нельзя осуждать других.
+
+# ты
+
+Павел пишет здесь так, как будто он обращается ко спорящему с ним еврею. Это риторический прием.
+
+# ведь тем судом, которым судишь другого, ты осуждаешь себя, потому что... ты делаешь то же самое.
+
+«Но ты тем самым судишь только себя, потому что делаешь те же злые дела, что и они». Действие "судить/осуждать другого" повторяется здесь (в греческом) 3 раза для усиления акцента. Павел утверждает, что иудеи, считающие, что они лучше язычников, так же грешат перед Богом, как и язычники. Нет человека, который не отвернулся бы от Бога и не грешил бы, - разница лишь в частоте, характере и степени согрешений.
diff --git a/rom/02/02.md b/rom/02/02.md
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+# А мы знаем
+
+Не совсем ясно, кто именно "Мы" согласно мнению апостола Павла. Либо это уверовавшие во Христа, либо Павел и его сторонники. Либо это какое-то "общее знание", общеизвестная истина - Бог осуждает тех, кто грешит (см. 1:32). Альтернативный перевод: "Как известно" (См: [[rc://*/ta/man/translate/figs-inclusive]])
+
+# согласно истине, для тех, кто делает такие дела, есть Божий суд
+
+В некоторых переводах эта фраза звучит как: «Божий суд на тех, кто делает такие дела». Альтернативный перевод: «Бог будет судить этих людей по истине и справедливости» (τὸ κρίμα τοῦ θεοῦ ἐστιν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας ).
+
+для тех, кто делает такие дела
+
+«для людей, которые совершают эти злые дела» - имеются в виду грехи, перечисленные в 1:21-31.
diff --git a/rom/02/03.md b/rom/02/03.md
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+++ b/rom/02/03.md
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+# Неужели ты, человек, думаешь
+
+Это риторический вопрос. Его цель - подчеркнуть абсурдность: "Ты думаешь избежать Божьего суда, осуждая других. Но ведь ты понимаешь, что это невозможно!"
+
+человек
+
+Павел обращается к воображаемому слушателю
+
+# избежишь Божьего суда ...?
+
+ἐκφεύγω: избегать, убегать, выбегать. Это риторический вопрос. Альтернативный перевод: «Вы, конечно же, не избежите Божьего суда». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/02/04.md b/rom/02/04.md
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+# Или ты пренебрегаешь богатством Божьей доброты, кротости и Его долготерпением ... к покаянию?
+
+Данное утверждение записано в виде вопроса, чтобы акцентировать на нём внимание. Вы также можете перевести его как строгое утверждение. Альтернативный перевод: «Ты не должен вести себя так, как будто не имеет значения, что Бог добр, и что Он терпеливо ждёт прежде чем наказать людей, желая, чтобы Его доброта привела их к покаянию». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# пренебрегаешь богатством Божьей доброты ... долготерпением
+
+καταφρονέω: презирать, пренебрегать, нерадеть, обращаться небрежно. πλοῦτος: богатство, обилие. χρηστότης: доброта, благость. ἀνοχή: говорит о временном сдерживании гнева, независимо от того, будет ли гнев излит в будущем. μακροΘυμία: долготерпение, великодушие, терпеливость, стойкость, выдержка. Альтернативный перевод: «А может, ты презираешь Его великую доброту, снисходительность и терпение?»
+
+# не понимая, что Божья доброта ведет тебя к покаянию?
+
+ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει? - "Не зная, что благость Бога к покаянию тебя ведет"? αγνοων (причастие / деепричастие) от ἀγνοέω: не знать, не понимать, быть в неведении, быть невежественным, не разуметь. χρηστός: как сущ. - благость.  Альтернативный перевод: «Разве ты не знаешь, что доброта Божья направляет тебя к раскаянию?» Это утверждение записано в форме вопроса, чтобы акцентировать на нём внимание. Вы также можете перевести его как строгое утверждение: "Ты ведь знаешь, что доброта Божья ведет тебя к раскаянию!"(См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/02/05.md b/rom/02/05.md
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+# Связующее утверждение:
+
+Павел продолжает напоминать, что все люди злы.
+
+# Но из-за твоего упрямства и нераскаянного сердца
+
+σκληρότης: жесткость, твердость; перен.упорство, упрямство. ἀμετανόητος: нераскаянный, не склонный к раскаянию. Павел использует метафору, сравнивая человека, который отказывается повиноваться Богу, с чем-то твёрдым, словно камень. Он также использует метонимию «сердце», тем самым олицетворяя ум человека или его внутреннее существо. Альтернативный перевод: «Это потому, что ты отказываешься слушать и раскаиваться». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]])
+
+# упрямства и нераскаянного сердца
+
+Это дублет, который можно совместить в одно словосчетание: «нераскаянное сердце». (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# ты сам себе собираешь гнев на день гнева
+
+Божий гнев против грехов человеческих собирается подобно воде в огромном резервуаре - с тем, чтобы однажды излиться на людей "в день гнева и откровения праведного суда от Бога".  В тот день Бог "воздаст каждому по делам его Эти слова соответствуют сказанному в Пс. 61:13 и в Прит. 24:12. Божий суд будет основан на истине (Рим. 2:2) и будет нелицеприятным и справедливым (стих 11).
+
+# день гнева и открытия праведного суда от Бога
+
+Обе эти фразы относятся к одному и тому же дню. Альтернативный перевод: «когда Бог проявит Свой гнев и будет справедливо судить всех людей». (См: [[rc://*/ta/man/translate/figs-doublet]])
diff --git a/rom/02/06.md b/rom/02/06.md
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+# Общие замечания:
+
+Апостол цитирует Пс. 27:4, 61:12 и Прит. 24:12.
+
+# отплатит
+
+«даст справедливое вознаграждение или наказание»
+
+# каждому по его делам
+
+«каждому человеку в соответствии с тем, что он сделал»
diff --git a/rom/02/07.md b/rom/02/07.md
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+# Общие замечания:
+
+Апостол цитирует Пс. 27:4, 61:12 и Прит. 24:12.
+
+# тем, кто постоянными добрыми делами ищет честь и бессмертие
+
+буквально: "славу, честь и бессмертия". "искать чего-то" - то есть стремиться к чему-то, стараться сделать так, чтобы это было. Эти люди стремятся к Богу - к Его славе и чести, к вечной жизни, которую Он дает (см. 1:21, 23); они стараются приблизится к Богу через добрые дела.
diff --git a/rom/02/08.md b/rom/02/08.md
new file mode 100644
index 00000000..77f5d9c2
--- /dev/null
+++ b/rom/02/08.md
@@ -0,0 +1,15 @@
+# упорствует и не покоряется истине
+
+речь идет о тех, кто избирает зло - см. 1:20-21, 25.
+
+# не покоряется истине, но покоряется неправде
+
+Эти две фразы означают в основном одно и то же. Вторая усиливает первую. (См: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# ярость и гнев
+
+Слова «гнев» и «ярость» означают практически одно и то же, но вместе они подчеркивают величие Божьего гнева. Альтернативный перевод: «Бог покажет Свой страшный гнев». (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# гнев
+
+Здесь слово «гнев» - это метонимия, которая относится к суровому Божьему наказанию нечестивых. (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rom/02/09.md b/rom/02/09.md
new file mode 100644
index 00000000..72a6bcd4
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+++ b/rom/02/09.md
@@ -0,0 +1,11 @@
+# Скорбь и притеснение
+
+Θλῖψις: притеснение, гнет, скорбь, мучение, бедствие. στενοχωρία: теснота, притеснение; перен.тяжелое или трудное положение, тесные обстоятельства, невзгоды. Слова «скорбь» и «притеснение» похожи по значению и подчеркивают, насколько ужасным будет Божье наказание. Альтернативный перевод: «будут ужасные наказания». (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# каждого человека
+
+Ждет каждого человека делающего злое ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακό - "На всякую душу, делающую злое". κατεργαζομένου (причастие / деепричастие) от κατεργάζομαι: творить, делать, совершать, производить, создавать. В некоторых переводах здесь используется слово "душа" как синекдоха внутреннего состояния человека. Альтернативный перевод: «на каждого». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# во-первых, иудея, потом и эллина
+
+"Во-первых... потом и" означает "и тех, и других". Бог будет судить всех, и наказывать всех грешников, независимо от того, были они иудеями или язычниками.
diff --git a/rom/02/10.md b/rom/02/10.md
new file mode 100644
index 00000000..33442076
--- /dev/null
+++ b/rom/02/10.md
@@ -0,0 +1,11 @@
+# слава, честь и мир каждому
+
+см. 2:7 «Но Бог воздаст хвалу, честь и мир всем тем»
+
+# кто делает добро
+
+«кто делает то, что правильно»
+
+# во-первых, иудею, потом и эллину
+
+Здесь "во-первых... потом и..." означает "и тех, и других". Бог будет награждать каждого, кто делал добро - и иудеев, и язычников. Переведите эту фразу так же, как в [Римлянам 2:9](../02/09.md).
diff --git a/rom/02/11.md b/rom/02/11.md
new file mode 100644
index 00000000..8341853e
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+++ b/rom/02/11.md
@@ -0,0 +1,3 @@
+# Потому что Бог не смотрит на лица
+
+προσωποληψία: лицеприятие, пристрастие, предвзятость. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ - "Нет ибо (потому что) предвзятости у Бога". Вы можете перевести это в положительной форме. Альтернативный перевод: «Так как Бог относится ко всем людям одинаково». (См: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/rom/02/12.md b/rom/02/12.md
new file mode 100644
index 00000000..ff04f2a0
--- /dev/null
+++ b/rom/02/12.md
@@ -0,0 +1,13 @@
+# Те, кто согрешил
+
+«Согрешившие»
+
+# не имея закона, погибнут вне закона
+
+имеются в виду язычники, живущие "вне закона" Моисея. Язычники будут судимы за свои грехи, но не требования Моисеева закона станут основанием для их обвинения. Павел повторяет фразу «без закона», чтобы подчеркнуть, что не имеет значения, знают ли люди закон Моисея или нет. Если они согрешат, Бог будет судить их. Альтернативный перевод: «даже не зная закона Моисея, люди все равно умрут духовно». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# А те, кто согрешил
+
+под законом, будут судимы по закону
+
+С другой стороны евреи, то есть "те, которые под законом согрешили (буквально "находясь в сфере действия закона" ἐν νόμῳ), по закону осудятся".  (См: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/02/13.md b/rom/02/13.md
new file mode 100644
index 00000000..63ffab2c
--- /dev/null
+++ b/rom/02/13.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Павел продолжает информировать читателей о том, что совершенное послушание Божьему закону требуется даже от тех, у кого никогда не было Божьего закона.
+
+# потому что перед Богом праведны не слушатели закона
+
+В синагогах постоянно читали закон Моисея, поскольку это было обязательной, частью Богослужения, а поэтому все иудеи были "слушателями закона". Однако праведность не вытекала автоматически из того факта, что человек слушал чтение закона. Исполнители закона оправданы будут. (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# перед Богом праведны
+
+«Бог считает праведными»
+
+# исполнители закона оправданы будут
+
+Оправданы будут (толкование на 1:17 и сравните с 3:24) только те, которые исполняли в жизни требования закона. Вы можете перевести это в активной форме. Альтернативный перевод: «Бог примет их». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/02/14.md b/rom/02/14.md
new file mode 100644
index 00000000..21b36146
--- /dev/null
+++ b/rom/02/14.md
@@ -0,0 +1,7 @@
+# язычники, у которых нет закона ... они сами себе закон
+
+Иудеи смотрели на язычников свысока отчасти потому, что те не имели откровения о Божией воле, данного евреям в законе Моисея. Однако, как замечает Павел, бывают и высоконравственные язычники, которые "по природе (естественным образом) законное делают". Жизнь таких людей свидетельствует, что слова закона Божиего как бы "высечены" на их сердце; потому-то они отражаются в их действиях, мыслях и поступках.
+
+# они сами себе законФраза «сами себе закон» - это идиома, которая означает, что эти люди естественным образом подчиняются Божьим законам. Альтернативный перевод: «в них уже вложены Божьи законы». (См:
+
+[[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rom/02/15.md b/rom/02/15.md
new file mode 100644
index 00000000..d58aa498
--- /dev/null
+++ b/rom/02/15.md
@@ -0,0 +1,11 @@
+# Они показывают
+
+«Естественным образом подчиняясь закону, они показывают»
+
+# что дело закона у них написано в сердцах
+
+Здесь «сердца» - это метонимия, означающая мысли человека или его внутреннее состояние. Фраза «написано в сердцах» - это метафора, олицетворяющая то, что они знают. Вы можете перевести это в активной форме. Альтернативный перевод: «Бог написал в их сердцах то, чего требует от них закон» или «они знают как сделать то, чего хочет от них Бог в соответствии с Его законом». (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# свидетельствует их совесть и их мысли, которые то обвиняют, то оправдывают друг друга
+
+Альтернативный перевод: «их совесть говорит им, делают они добро или зло, правильно ли они поступают или нет». (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rom/02/16.md b/rom/02/16.md
new file mode 100644
index 00000000..ab4e70c1
--- /dev/null
+++ b/rom/02/16.md
@@ -0,0 +1,3 @@
+# в тот день ... Бог будет судить
+
+В день суда. Этот стих возвращает нас к стихам 5-13, в которых содержится главная мысль данного раздела, - о Божием суде (стих 5). Это завершает мысль Павла из [Римлянам 2:13](../02/13.md). «Это произойдет тогда ... когда Бог будет судить».
diff --git a/rom/02/17.md b/rom/02/17.md
new file mode 100644
index 00000000..e6cba4b5
--- /dev/null
+++ b/rom/02/17.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+С этого стиха Павел начинает объяснять, почему Закон не гарантирует Иудеям оправдания на Божьем суде. В стихах 17-20 Павел описывает типичное представление иудея о себе самом. Все перечисленное Павлом было, конечно, лишь повторением того, что утверждали относительно себя сами евреи. Они гордились своим особым духовным положением, столь отличавшим их от язычников.
+
+# ты называешь себя иудеем
+
+«так как ты называешь себя евреем». Иудеи могли гордиться тем, что они часть народа Божия, но забывали о том, что из-за этого с них больше спрос.
+
+# успокаиваешь себя законом
+
+буквально "опираешься на закон" (παναπαύομαι: почивать, покоиться, опираться). Фраза «успокаиваешь себя законом» означает веру в то, что они могут оправдаться через подчинение закону. Альтернативный перевод: «полагаешься на закон Моисея». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# хвалишься Богом
+
+καυχάομαι: хвалиться, хвастаться, тщеславиться. Евреи гордились тем, что связаны с Богом особыми взаимоотношениями в рамках завета.
diff --git a/rom/02/18.md b/rom/02/18.md
new file mode 100644
index 00000000..c313f327
--- /dev/null
+++ b/rom/02/18.md
@@ -0,0 +1,7 @@
+# знаешь Его волю
+
+«знаешь, чего Он (Бог)  хочет»
+
+# наставляемый законом, понимаешь лучшее
+
+И умеешь распознавать лучшее, наставляемый законом δοκιμάζω: 1. пробовать, испытывать, проверять, исследовать, познавать, распознавать; 2. (в результате проверки) одобрять, признавать годным, утверждать. διαφέροντα (причастие) от διαφέρω: превосходить, быть лучше, дороже. С причастием: превосходящее, лучшее. κατηχούμενος (причастие / деепричастие) от κατηχέω: обучать, наставлять, поучать. С причастием: обучающийся, наставляющийся. Альтернативный перевод: «И умеешь распознавать более превосходное, благодаря наставлениям из закона". Это можно записать в активной форме: «потому что твои прародители научили тебя тому, что написано в законе» или «потому что ты научился этому из закона». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/02/19.md b/rom/02/19.md
new file mode 100644
index 00000000..c5dc6e48
--- /dev/null
+++ b/rom/02/19.md
@@ -0,0 +1,3 @@
+# Ты уверен, что ты поводырь для слепых, свет для находящихся во тьме
+
+πείΘω, πειΘώ: убеждать; ср.з.-страд. или 2-е сов. вр.быть уверенным, надеяться, поддаваться убеждению, слушаться, повиноваться. То есть, "ты убежден". ὁδηγός: проводник, путеводитель, ведущий. τυφλός: слепой; как сущ. - слепец. "Проводник / поводырь слепых". φῶς τῶν ἐν σκότε - Свет для (тех, кто) во тьме. Здесь «слепые» и «находящиеся во тьме» представляют людей, которые не понимают ни закон ни Истину. Альтернативный перевод: «так как ты учишь закону, ты уверен, что являешься проводником слепых и светом для тех, которые потерялись в темноте». (См: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/02/20.md b/rom/02/20.md
new file mode 100644
index 00000000..39ed62d8
--- /dev/null
+++ b/rom/02/20.md
@@ -0,0 +1,11 @@
+# наставник неразумных
+
+«ты исправляешь тех, кто поступает неправильно»
+
+# учитель младенцев
+
+Здесь Павел сравнивает тех, кто ничего не знает о законе, с очень маленькими детьми. Альтернативный перевод: «И учишь тех, кто совершенно не знает закона». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# который имеет в законе образец знания и истины
+
+Знание находящейся в законе истины приходит от Бога. Альтернативный перевод: «потому что ты уверен, что понимаешь истину, данную Богом в законе». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/02/21.md b/rom/02/21.md
new file mode 100644
index 00000000..1b85143d
--- /dev/null
+++ b/rom/02/21.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+В стихах 21-22 содержится ряд риторических вопросов. Их все можно перевести утверждениями.
+
+# Почему же ты, когда учишь другого, не учишь самого себя?
+
+Павел использует вопрос, чтобы отругать своих слушателей. Это можно записать в виде восклицательного утверждения. Альтернативный перевод: «Ты учишь других, но не учишь себя!» или «Ты учишь других, но не исполняешь то, чему учишь!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/02/22.md b/rom/02/22.md
new file mode 100644
index 00000000..c94f0694
--- /dev/null
+++ b/rom/02/22.md
@@ -0,0 +1,15 @@
+# Проповедуешь не красть, а сам крадёшь
+
+Альтернативный перевод: «Ты говоришь людям, чтобы они не воровали, но сам крадёшь!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Говоришь: "Не нарушай супружескую верность", а сам нарушаешь супружескую верность.
+
+Альтернативный перевод: «Ты говоришь людям сохранять супружескую верность, а сам прелюбодействуешь!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Испытываешь отвращение к идолам, а сам обкрадываешь их храмы
+
+Альтернативный перевод: «Ты говоришь, что ненавидишь идолов, а сам грабишь храмы!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# обкрадываешь их храмы
+
+ἱεροσυλεω - "грабить храмы". Возможные значения: 1) «красть предметы из местных языческих храмов для продажи и получения прибыли» или 2) «не посылать в Иерусалимский храм все деньги, которые принадлежат Богу».
diff --git a/rom/02/23.md b/rom/02/23.md
new file mode 100644
index 00000000..1a486efa
--- /dev/null
+++ b/rom/02/23.md
@@ -0,0 +1,3 @@
+# Хвалишься законом, а нарушением закона позоришь Бога
+
+В некоторых переводах этот текст записан в виде вопроса. Вы можете перевести его как восклицание или утверждение, что и было сделано в данном переводе. Альтернативный перевод: «Не хорошо гордится законом, в то время как сам не подчиняешься ему и позоришь Бога!» Не подчинение закона ведет к его бесчестию / позору. (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/02/24.md b/rom/02/24.md
new file mode 100644
index 00000000..bbddac56
--- /dev/null
+++ b/rom/02/24.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+# Апостол цитирует Ис. 52:5.
+
+# язычники оскорбляют имя Бога
+
+В некоторых переводах здесь используется фраза в пассивной форме, которую можно перевести в активной форме, что и было сделано в данном переводе. Альтернативный перевод: «многие язычники проклинают Божье имя». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# имя Бога
+
+Слово «имя» - это метонимия, которая олицетворяет Бога в целом, а не только Его имя. (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rom/02/25.md b/rom/02/25.md
new file mode 100644
index 00000000..d0c8ce21
--- /dev/null
+++ b/rom/02/25.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Павел продолжает доказывать, что Бог Своим законом осуждает даже евреев, у которых есть Божий закон.
+
+# если ты нарушитель закона
+
+«если ты не подчиняешься заповедям, найденным в законе»
+
+# твоё обрезание становится необрезанием
+
+«это как будто ты больше не обрезан»
+
+# Обрезание полезно, если исполняешь закон. А если ты нарушитель закона, то твоё обрезание становится необрезанием
+
+Парафраз: "Обрезание полезно, если закон исполняешь, если ты преступник закона, то твоего обрезания как бы не было". Другими словами: евреи, преступающие закон, становятся подобными язычникам, поскольку их обрезание ничего не значит.
diff --git a/rom/02/26.md b/rom/02/26.md
new file mode 100644
index 00000000..d40ae908
--- /dev/null
+++ b/rom/02/26.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Павел продолжает рассуждения о необходимости соблюдать закон. Если несоблюдение закона аннулирует обрезание, то верно и обратное: соблюдение закона уравнивается с обрезанием.
+
+# необрезанный
+
+то есть язычник
+
+# разве его необрезание не посчитается ему, как обрезание?
+
+Это первый из двух вопросов, которые Павел задаёт здесь с целью подчеркнуть, что само по себе обрезание не делает человека праведным перед Богом. Вы можете перевести этот вопрос как утверждение в активной форме. Альтернативный перевод: «Бог будет считать его обрезанным». (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/02/27.md b/rom/02/27.md
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+++ b/rom/02/27.md
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+# И необрезанный по природе ... разве не осудит тебя, нарушителя закона?
+
+Это второй из двух вопросов, которые Павел задает здесь (первый из них в Рим. 2:26 (./26.md)) с целью подчеркнуть, что обрезание не делает человека праведным перед Богом. Вы можете перевести эти вопросы в виде утверждения в активной форме. Альтернативный перевод: «Тот, кто физически необрезан ... осудит тебя за нарушение закона». (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/02/28.md b/rom/02/28.md
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+# по внешнему виду
+
+Это относится к еврейским ритуалам, таким как обрезание, которое люди могут увидеть.
+
+# внешнее, на теле
+
+Это относится к физическим изменениям на теле человека - к обрезанию.
diff --git a/rom/02/29.md b/rom/02/29.md
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+# Но иудей — это тот, кто внутри такой, и обрезание — это то, которое в сердце
+
+Эти две фразы имеют сходные значения. Первая фраза: «Еврей - тот, у которого это в душе», объясняет вторую фразу: «Обрезание - это то, что находится в сердце». (См: [[rc://*/ta/man/translate/figs-parallelism]])
+
+# внутри
+
+Это относится к ценностям и мотивам человека, которого преобразил Бог.
+
+# в сердце
+
+Здесь «сердце» является метонимией, означающей внутреннее состояние человека. (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# по духу, а не по букве
+
+Здесь «буква» - это синекдоха, которая подразумевает текст Писаний. Альтернативный перевод: «через работу Святого Духа, а не через знание Писаний». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# по духу
+
+Это относится к внутренней, духовной части человека, которую «Божий дух» изменяет.
+
+Здесь Павел подводит итог всему сказанному в стихах 17-28. Истинного иудея должны отличать не внешние признаки (такие, как обрезание, ношение филактерий, уплата десятины и прочее). Но настоящим иудеем - то есть членом общины, принадлежащей Богу - является тот, "кто внутренне таков" - кто своим внутренним существом стремится угодить Богу и творить то, что Бог считает правильным.
diff --git a/rom/02/intro.md b/rom/02/intro.md
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+# Римлянам 02 Общее примечание
+
+## Структура и формат
+
+В этой главе Павел продолжает тему греха, охватившего человечество и концентрируется на иудеях - тех, кому Бог дал Свой Закон. Апостол объясняет, почему иудеи, хоть и имеют Закон и пытаются следовать Закону, все равно не могут считаться святыми и безгрешными. (См: [[rc://*/tw/dict/bible/kt/judge]] и [[rc://*/tw/dict/bible/kt/believe]])
+
+## Специальные понятия в этой главе
+
+### Закон
+
+речь идет о законе Моисея - заповедях и прочих указаниях, данных Богом еврейскому народу (иудеям). В Законе сказано, что можно делать, а что нельзя, что хорошо, а что плохо. Иудеи находятся "под законом" - то есть обязаны следовать Закону. Иудеи презирали язычников и считали, что язычники не знают Бога и не могут творить добро, потому что находятся "вне закона". Павел показывает в этой и последующей главе, что Божья милость не ограничивается Законом и превосходит Закон: Бог спасает всех, кто верит в Иисуса Христа, и иудея, и язычника.
+
+Эллин
+
+Эллин (то есть "грек") в послании Римлянам означает всех грекоязычных людей, не-евреев. "Эллины" в Послании Римлянам противопоставляются "иудеям", и поэтому это слово можно переводить как "язычники".
+
+## Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+В этой главе Павел использует несколько риторических вопросов. Цель риторических вопросов - обратить внимание слушателей на важные и сложные моменты рассуждения Павла(См: [[rc://*/ta/man/translate/figs-rquestion]], [[rc://*/tw/dict/bible/kt/guilt]] и [[rc://*/tw/dict/bible/kt/sin]] и [[rc://*/tw/dict/bible/kt/faith]])
+
+## Другие возможные трудности при переводе этой главы
+
+### Послания Павла трудны для понимания и тем более для перевода на другие языки (см. 2 Пет. 3:15, 16). Ученые до сих пор спорят, выясняя смысл того или иного отрывка, особенно это касается Послания Римлянам.
+
+## Ссылки:
+
+  * **[Римлянам 02:01 Примечание](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/rom/03/01.md b/rom/03/01.md
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+# Связующее утверждение:
+
+Павел говорит о преимуществах, которые есть у евреев благодаря тому, что Бог дал им Свой закон.
+
+# Итак, какое преимущество быть иудеем или какая польза от обрезания?
+
+περισσός: чрезвычайный, преимущественный, превосходящий, небывалый, особенный, необыкновенный. Здесь прилагательное переведено как существительное.
+
+ὠφέλεια: выгода, польза, корысть. Примечательной чертой стиля Павла, особенно проявившейся в его послании к Римлянам, является то, что он сам формулирует вопрос, который неизбежно возникает при чтении его письма, и сам же отвечает на него. Внешне естественно после прочтения 2:17-29 поставить этот вопрос: "Итак, какое преимущество быть иудеем?" Естественен и другой вопрос: "Какая польза от обрезания?" Первый вопрос относится к сказанному в 2:17-24, а второй - в 2:25-29. Альтернативный перевод: «Некоторые люди могут сказать: «Тогда какое преимущество у евреев? Какая польза от обрезания?»
diff --git a/rom/03/02.md b/rom/03/02.md
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+# Большое преимущество во всех отношениях
+
+πολὺ κατὰ πάντα τρόπον - Досл.: "Многое, по всякому образу". В ответе слово "преимущество" отсутствует. Потому, можно перевести так: "Большое (многое), по всяком смысле".
+
+# И больше всего
+
+πρῶτον μὲν [γὰρ] - "Прежде же всего (во-первых) потому что". То есть, из безусловных преимуществ, первым является то, что...
+
+# Им доверено Божье слово
+
+То, что Павел говорит далее, очень важно, и из него вытекает многое: "им вверено Слово Божие (Логос)". Это может относиться ко всему Ветхому Завету, но здесь скорее имеются в виду обещания и заповеди Божии. К сожалению, получив это несомненное преимущество, иудеи не сумели жить по законам, данным им Богом.
diff --git a/rom/03/03.md b/rom/03/03.md
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+# И что же? Если некоторые были неверными...
+
+τί γάρ; εἰ ἠπίστησάν τινες - Букв.: "Ибо (и) что? Если не поверили некоторые"... Итак, первое преимущество иудеев в том, что им "вверено слово Божие". И тут возникает следующий вопрос: А что, если некоторые из них оказались неверными?
+
+# Разве их неверность упразднит верность (удостоверение) Бога?
+
+ἀπιστία: 1. неверие, недоверие, неуверенность; 2. неверность, вероломство (склонность к измене, нарушение слова). καταργέω: 1. делать бесполезным; 2. упразднять, уничтожать, отменять. πίστις: вера, верность, доверие, убежденность, удостоверение. Альтернативный перевод: «Некоторые евреи не были верны Богу. Должны ли мы сделать из этого вывод, что их неверие сделает бесполезным верность Бога?»
diff --git a/rom/03/04.md b/rom/03/04.md
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+# Общие замечания:
+
+Павел ссылается здесь на Пс. 50:6.
+
+# Нет
+
+μὴ γένοιτο - "Да не случится этого". Да не будет этого. В некоторых переводах данная фраза звучит как: "Никак нет!" Ответ Павла звучит весьма категорично: "Никак" (т. е. "отнюдь"; буквально "Да не будет так". Павел часто употребляет это слово - 3:6,31; 6:1,15; 7:7,13; 11:1,11). Парафраз: "Это невозможно!" или «Конечно же, нет!»
+
+# Получается же, что Бог верен
+
+см. (γινέσθω δὲ ὁ θεὸς ἀληθής). Парафраз: В реальности же, Бог истинен (верен). То есть, Бог всегда истинен и исполняет Свои обещания. Альтернативный перевод: «Бог всегда делает то, что Он обещал». А каждый человек лжив ψεύστης: лжец, обманщик. Другими словами: "Бог остается верным, несмотря на то, что все люди лживы". Здесь Павел противопоставляет Бога и человека: Бог верный и истинный, человек неверный и лживый. Контраст усилен с помощью синтаксиса: μὴ γένοιτο· γινέσθω δὲ ("это не так. А вот как:..."). Этот контраст можно передать различными способами.
+
+Как написано
+
+Как написано в Священном писании. Мысль эта взята из Пс. 115:2. В развитие ее Павел цитирует и Пс. 50:6. Альтернативный перевод: «а все люди лживы».
diff --git a/rom/03/05.md b/rom/03/05.md
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+# Если наша неправедность показывает Божью праведность, то что скажем? Разве не будет Бог несправедливым, когда проявит гнев?
+
+Иначе говоря: если неправедность иудеев способствует выявлению Божией праведности, можно ли из этого сделать вывод, что гнев Божий на иудеев несправедлив? Павел использует эти вопросы, чтобы поднять спорные темы и побудить своих читателей задуматься, правильны ли такие утверждения или нет. Альтернативный перевод: «Некоторые говорят, что поскольку наша неправедность раскрывает Божью праведность, то будет неправильно, если Бог накажет нас».
+
+Греч. слово δικαιοσυνη может быть переведено как "праведность" или "справедливость", "правосудие"; a слова αδικια (сущ.) и αδικος (прил.) означают "неправедность/несправедливость" и "неправедный/несправедливый".
+
+Альтернативный перевод: "А если наша несправедливость делает еще более очевидной справедливость Бога?" или "А если наша неправедность делает еще более очевидной праведность Бога?"
+
+Когда проявит гнев
+
+ὀργή: гнев, негодование, ярость.
+
+# Говорю по человеческому рассуждению
+
+κατὰ ἄνθρωπον λέγω - Букв.: "По человеку говорю". «Я говорю об этом, потому что так утверждают люди» или «Это то, как обычно говорят люди». Говорю с человеческой точки зрения. Альтернативный перевод: "Я задаю естественный для человека вопрос".
diff --git a/rom/03/06.md b/rom/03/06.md
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+# Нет
+
+μὴ γένοιτο - см. 3:4.
+
+# Ведь как иначе Богу судить мир?
+
+ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον - "Ведь как судить Богу мир"? Ибо, если бы Бог не стал судить неверных иудеев, то как бы мог Он судить мир? А мир Он судить будет (2:5) и, значит, нельзя назвать несправедливым Его гнев на виновных перед Ним иудеев (2:11).
+
+Альтернативный перевод: «Мы все знаем, что Бог на самом деле будет судить мир!»
+
+# Мир
+
+«Мир» - это метонимия, означающая всех людей, живущих в мире. Альтернативный перевод: «всех людей в мире».
diff --git a/rom/03/07.md b/rom/03/07.md
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+# Общая информация:
+
+Павел продолжает задавать озвучивать вопросы, которые могут возникнуть у его слушателей. Стихи 6 и 7 - это продолжение и развитие вопроса, заданного в стихе 5.
+
+Но если верность Бога изобилует к Его славе через мою неверность, за что же ещё меня судить, как грешника?
+
+περισσεύω: приумножать, обогащать, достигать избытка илиизобилия; страд.иметь в избытке, обогащаться; жить в избытке или изобилии, переизбыточествовать, изобиловать, иметь в избытке или изобилии, умножаться.
+
+Парафраз: "если через мою ложь возрастает истина Бога, за что же тогда судить меня как грешника"? Как бы это хорошо, что истина увеличивается.
diff --git a/rom/03/08.md b/rom/03/08.md
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+++ b/rom/03/08.md
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+# И разве нам надо делать зло, чтобы вышло добро?
+
+Здесь Павел поднимает новый вопрос, чтобы показать, насколько нелепым является аргумент его воображаемого оппонента.
+
+# Как некоторые ругают нас и говорят, будто мы так учим
+
+«Некоторые ложно рассказывают другим, что мы этому учим». Люди не понимали сложной аргементации Павла и таким образом, искажали его идеи.
+
+# Приговор для таких справедлив
+
+κρίμα: 1. решение суда, приговор, осуждение; 2. тяжба, судебное дело. Будет справедливо, если Бог осудит этих врагов Павла за их ложь о его учении.
diff --git a/rom/03/09.md b/rom/03/09.md
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+# Связующее утверждение:
+
+В этих стихах Павел подводит итог своему обвинению против иудеев и одновременно завершает первую часть своих рассуждений о Божией праведности, как выявляется она в осуждении Им грешного человечества.
+
+# Итак, что же? Имеем ли мы преимущество?
+
+Лучше ли мы, чем они? По-видимому, именно с таким вопросом могли бы обратиться к Павлу его еврейские читатели: "Лучше ли мы, чем язычники?" или "Предпочтительнее ли мы в глазах Божиих?" Альтернативный перевод: «Мы, евреи, не должны представлять себе, что мы можем избежать Божьего суда просто потому, что мы евреи!»
+
+# Нисколько
+
+οὐ πάντως - "Не всяко", "ни в коем случае".
+
+# Иудеи, и эллины — все под грехом
+
+Под "эллинами" (греками) имеются в виду "язычники". Альтернативный перевод: "и иудеи, и язычники - все под грехом".
diff --git a/rom/03/10.md b/rom/03/10.md
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+# Общие замечания:
+
+В стихах 10-18 приводится так называемый "список пороков" - перечисляются различные грехи. Это не значит, что каждый человек на земле повинен во каждом из этих грехов. Это поэзия, в которой используется гипербола (преувеличение), чтобы показать, что человечество нуждается в спасении.
+
+# Как написано
+
+Апостол использует компиляцию Пс. 13:1, 52:1 и Еккл. 7:20.
diff --git a/rom/03/11.md b/rom/03/11.md
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+++ b/rom/03/11.md
@@ -0,0 +1,11 @@
+Общие замечания:
+
+Апостол испольщует компиляцию Пс. 13:2 и Пс. 52:2.
+
+Нет понимающего
+
+Никто не понимает, что правильно. Альтернативный перевод: «Никто действительно не понимает, что правильно». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Никто не ищет Бога
+
+Здесь фраза «ищет Бога» означает имеет отношения с Богом. Альтернативный перевод: «Никто искренне не пытается иметь правильные отношения с Богом». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/03/12.md b/rom/03/12.md
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index 00000000..43c5a27a
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+++ b/rom/03/12.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Апостол использует компиляцию Пс. 13:3 и 52:3.
+
+Все сошли с пути
+
+Это идиома, которая означает, что люди не хотят даже думать о Боге. Они избегают Его. Альтернативный перевод: «Они все отвернулись от Бога». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Все до одного негодны
+
+Поскольку никто не делает добро, они бесполезны для Бога. Альтернативный перевод: «Все стали бесполезными для Бога». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/03/13.md b/rom/03/13.md
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+++ b/rom/03/13.md
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+# Общие замечания:
+
+В стихах 13 и 14 указываются различные части речевого аппарата человека: "горло", "язык", "губы", "рот", которые последовательно сравниваются с чем-то негативным ("гроб", "обман", "яд", "проклятия и злоба"). Это синекдоха - речь идет не столько о речевом аппарате, сколько о самих людях, которые обманывают и/или говорят злое. Четырехкратное повторение - это параллелизм, цель которого - усилить акцент.
+
+# Их
+
+Это местоимение относится ко всем людям - к евреям и "эллинам" (язычникам) - к каждому человеку.
+
+Апостол использует компиляцию Пс. 5:9 и 139:3.
diff --git a/rom/03/14.md b/rom/03/14.md
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+++ b/rom/03/14.md
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+# Общие замечания:
+
+Апостол использует Пс. 9:28.
+
+Их рот наполнен проклятием и злобой
+
+Здесь «рот» - это метонимия, которая представляет собой злые слова людей. Слово «наполнен» обобщает, насколько часто люди произносят ругательства и проклятия. Альтернативный перевод: «Они часто говорят проклятия и жестокие слова».
diff --git a/rom/03/15.md b/rom/03/15.md
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+++ b/rom/03/15.md
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+# Общие замечания:
+
+Апостол ссылается на Ис. 59:7.
+
+Их ноги быстры, чтобы проливать кровь
+
+Здесь «ноги» - это синекдоха, которая представляет самих людей. Слово «кровь» - это метафора, подразумевающая убийства людей. Альтернативный перевод: «Они спешат наносить вред людям и убивать их».
+
+# Их ноги
+
+Здесь местоимение «их» относится к евреям и грекам из [Римлянам 3:9](../03/09.md).
diff --git a/rom/03/16.md b/rom/03/16.md
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+++ b/rom/03/16.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Апостол ссылается на Ис. 59:7.
+
+На их путях
+
+Местоимение «их» относится к евреям и грекам из [Римлянам 3:9](../03/09.md).
+
+# На их путях разрушение и страдания
+
+Здесь «разрушение и страдание» - это метонимии, представляющие собой вред, который люди причиняют другим и заставляют их страдать. Альтернативный перевод: «Они пытаются уничтожить других и заставить их страдать».
diff --git a/rom/03/17.md b/rom/03/17.md
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+++ b/rom/03/17.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Апостол ссылается на Ис. 59:8.
+
+Они
+
+Это местоимение относится ко всем людям - к евреям и "эллинам" (язычникам) - к каждому человеку.
+
+Путь мира
+
+«То, как жить в мире с другими». «Путь» - это дорога или курс.
diff --git a/rom/03/18.md b/rom/03/18.md
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+++ b/rom/03/18.md
@@ -0,0 +1,7 @@
+# Общие замечания:
+
+Апостол ссылается на Пс. 35:2. Рим. 3:13-18: В этих стихах отражены злые, греховные действия, источник которых в различных частях человеческого тела; и средствами своего образного языка апостол показывает, что в сущности каждый член нашего тела "вносит свой вклад" в заслуженное нами осуждение. Впрочем, образы, предлагаемые им, в немалой мере заимствованы из Ветхого Завета: Пс. 5:10 (Рим. 3:13а); Пс. 139:4 (Рим. 3:13б); Пс. 9:28а (Рим. 3:14); Ис. 59:7-8 (Рим. 3:15-17) и Пс. 35:2 (Рим. 3:18). Пороки, о которых речь в этих параллельных местах, проявляются в трех сферах: разговоры (гортань, язык, губы, уста - стихи 13-14); поведение (ноги стихи 15-17); и зрение (стих 18; последнее, впрочем, как и орудие зрения - "глаза", употреблены тут в переносном смысле).
+
+# Их
+
+Это местоимение относится ко всем людям - к евреям и "эллинам" (язычникам) - к каждому человеку.
diff --git a/rom/03/19.md b/rom/03/19.md
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+++ b/rom/03/19.md
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+# Закон, если что и говорит
+
+νόμος: закон, установление, законоположение - неудачный перевод слова "Тора", которое лучше перевести как: "путеводитель, навигатор, инструкция".
+
+Альтернативный перевод: «всё, что люди должны делать согласно закону» или «все заповеди, которые написал Моисей в законе».
+
+# Тем, кто находится под законом
+
+«Тем, кто должен подчиняться закону».
+
+# Так, что закрываются все рты
+
+ἵνα πᾶν στόμα φραγῇ - "Чтобы всякий рот (уста) был заграждён".
+
+φραγη̣ (пассив) от φράσσω: 1. заграждать, загораживать, закрывать; 2. прекращать, останавливать. С пассивом: был заграждён. Альтернативный перевод: «чтобы ни один человек не мог ничего сказать в свою защиту».
+
+# Весь мир становится виновен перед Богом
+
+Буквально: "стал ответчиком (на суде)" (ὑπόδικος γένηται). Альтернативный перевод: "чтобы каждый человек стал ответчиком перед Богом".
diff --git a/rom/03/20.md b/rom/03/20.md
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+++ b/rom/03/20.md
@@ -0,0 +1,9 @@
+# Общие замечания:
+
+Павел ссылается на Пс. 142:2.
+
+# Ведь делами закона никто не оправдается перед Ним
+
+"Дела закона" - то есть делать то, что требует закон. Этим термином Павел означает "соблюдение закона". Альтернативный перевод: "соблюдением закона никто не оправдается перед Богом".
+
+Итак, закон ни для кого не является средством оправдания в глазах Божиих (сравните 3:28). Да и не с этой целью он был дан (Деян. 13:39; Гал. 2:16; 3:11). А дан он был для того, чтобы посредством его люди могли осознать свою греховность ("законом познается грех") - сравните Рим. 5:20; 7:7-13. Не средством оправдания, но средством обвинения является таким образом закон Моисея.
diff --git a/rom/03/21.md b/rom/03/21.md
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index 00000000..9503612b
--- /dev/null
+++ b/rom/03/21.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Союз «но» здесь показывает, что Павел завершил свое введение и теперь начинает говорить о главном.
+
+# Но теперь
+
+Νυνὶ δὲ - "Сейчас же". В данный момент.
+
+# Независимо от закона, открылась Божья праведность
+
+χωρίς: 1. отдельно, порознь, врозь, независимо от; 2. без, кроме, помимо. Вы можете перевести это в активной форме. Альтернативный перевод: «Бог открыл путь к праведности перед Ним без подчинения закону».
+
+# О которой свидетельствуют Закон и Пророки
+
+Слова «Закон и Пророки» относятся к тем частям Писания, которые были написаны Моисеем и пророками и составляли Еврейские Писания. Павел описывает их здесь, как будто они являются свидетелями в суде. Вы можете перевести это в активной форме. Альтернативный перевод: «То, что написали Моисей и пророки, подтверждает это».
diff --git a/rom/03/22.md b/rom/03/22.md
new file mode 100644
index 00000000..e86d0d7a
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+++ b/rom/03/22.md
@@ -0,0 +1,7 @@
+# Божья праведность через веру в Иисуса Христа
+
+Здесь «праведность» означает быть праведным перед Богом. Альтернативный перевод: «быть праведным перед Богом через доверие Иисусу Христу».
+
+# Потому что нет различия
+
+Павел подразумевает, что для Бога всех люди одинаковы. Альтернативный перевод: «Потому что между евреями и язычниками нет никакой разницы».
diff --git a/rom/03/23.md b/rom/03/23.md
new file mode 100644
index 00000000..ae06d454
--- /dev/null
+++ b/rom/03/23.md
@@ -0,0 +1,5 @@
+# Лишены Божьей славы
+
+Люди не только подвержены действию греха и совершают его, но все они "лишены славы Божией". Греческий глагол в этом выражении употреблен в форме подчеркнуто продолжающегося действия, так что эту фразу можно было бы перевести как: "находятся в состоянии отчужденности от славы Божией". Другими словами ни один из людей не может ценой собственных усилий удостоиться причастности к славе Божией.
+
+Альтернативный перевод: «Отчуждены от Бога».
diff --git a/rom/03/24.md b/rom/03/24.md
new file mode 100644
index 00000000..1433bdb7
--- /dev/null
+++ b/rom/03/24.md
@@ -0,0 +1,11 @@
+# Все получают оправдание даром по Его благодати, через искупление в Иисусе Христе
+
+Буквально "как дар" (δωρεὰν), то есть бесплатно.
+
+# По Его благодати
+
+"Благодать" (χαρις) - важный термин в Новом Завете. Он означает: благосклонность, любезность, благожелательность; благодать, благоволение; благодарность, признательность, благодарение. Альтернативный перевод: "по Его доброму расположению".
+
+# Через искупление в Иисусе Христе
+
+Термин "искупление" (απολυτρωσις) означает выкуп, избавление или освобождение за выкуп (как раба или пленника можно было выкупить у хозяина). Альтернативный перевод: "через Иисуса Христа, выкупившего их (всех) на свободу".
diff --git a/rom/03/25.md b/rom/03/25.md
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index 00000000..9038c42f
--- /dev/null
+++ b/rom/03/25.md
@@ -0,0 +1,11 @@
+# Которого
+
+Речь идет об Иисусе Христе, Которого Бог отдал в жертву примирения в Его крови через веру. Здесь местоимение "его" относится к Иисусу.
+
+# Жертву примирения
+
+"Жертва примирения" - это жертва, которая приносилась в знак примирения между человеком и Богом. Альтернативный перевод: "Бог предназначил Ему стать жертвой, кровью которой будут очищены все поверившие Ему".
+
+# Для доказательства Его праведности в прощении грехов
+
+Здесь местоимение "Его" относится к Богу. Жертва Христа является доказательством праведности (справедливости, δικαιοσυνη) Бога: Бог прощает грехи, потому что Христос пролил Свою кровь. Без пролития этой крови (жертвы примирения) прощение грехов было бы неправедным (несправедливым). которые были соделаны раньше имеются в виду грехи, совершенные в прошлом, "во время долготерпения Бога" (следующий стих).
diff --git a/rom/03/26.md b/rom/03/26.md
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--- /dev/null
+++ b/rom/03/26.md
@@ -0,0 +1,7 @@
+# Долготерпения
+
+ἀνοχή: терпение, кроме того ἀνοχή говорит о временном сдерживании гнева, независимо от того, будет ли гнев излит в будущем. Прежде Павел сказал, что Бог терпел (по-гречески буквально "откладывал" наказание), желая привести людей к покаянию (Рим. 2:4). Теперь же становится понятной и другая истина - Бог долготерпел потому, что предусмотрел смерть Иисуса Христа - в умилостивление за грехи людей. Потому-то и свидетельствует долготерпение Его о милости и милосердии Его (сравните Деян. 14:16; 17:30), отнюдь не о том, что Он не всегда и не вполне справедлив.
+
+Как доказательство Его праведности в настоящее время
+
+Эти слова следует рассматривать вместе с предыдущим стихом: "для доказательства Его праведности в прощении грехов, которые были сделаны раньше, во время долготерпения Бога, как доказательство Его праведности в настоящее время." Как в прошлом жертва примирения (согласно Закону Моисея) приносилась в знак прощения грехов, и принималась как справедливый (праведный) способ примириться с Богом, так и сейчас кровь Христа - это жертва примирения. Он является праведным и оправдывающим тех, кто верит в Иисуса. Бог является праведным (справедливым), поэтому для оправдания необходима жертва примирения. Это и есть Христос.
diff --git a/rom/03/27.md b/rom/03/27.md
new file mode 100644
index 00000000..3b9393aa
--- /dev/null
+++ b/rom/03/27.md
@@ -0,0 +1,9 @@
+# Где же то, чем нам хвалиться? Уничтожено.
+
+Павел задаёт этот вопрос, чтобы показать, что у иудеев нет причин хвастаться своим послушанием закону. Альтернативный перевод: «Хвастовство полностью исключено». Хвалиться буквально: "гордиться, хвастаться" (καυχησις).
+
+# Каким законом? Законом дел? Нет, но законом веры
+
+Дав объяснение относительно предусмотренного Богом оправдания грешников, Павел ставит пять вопросов, которые могли возникнуть у его читателей. Два из них содержатся в стихе 27. Первый вопрос звучит так: "Где же то, чем бы хвалиться?" То есть, как могут иудеи хвалиться своим особым положением перед Богом (2:17-20,23)? Нет его более, категорически отвечает апостол ("Уничтожено"), т. е. для похвальбы не осталось больше оснований, так как исполняя требования закона Моисея, человек не оправдается, поскольку никогда не сможет исполнить их до конца и в совершенстве. Да закон и не был дан для оправдания (стих 20). Павел подводит итог: "Ибо мы признаем (употребленный здесь глагол логизомета имеет значение "приходим к выводу"), что человек оправдывается", т. е. объявляется праведным по вере ("верою"; стих 22, 25-27), "независимо от дел закона".
+
+Имеется в виду "Каким законом нам гордится? Можем ли мы хвастаться тем, что нам у нас есть закон, который нам следует соблюдать?" Павел показывает, что иудеям не следует гордиться своей избранностью и тем, что им дан Закон. нет, но законом веры здесь "закон дел" противопоставлен "закону веры", то есть "соблюдение Закона Моисея" противопоставлено "вере в Иисуса Христа".
diff --git a/rom/03/28.md b/rom/03/28.md
new file mode 100644
index 00000000..a2fa49ac
--- /dev/null
+++ b/rom/03/28.md
@@ -0,0 +1,7 @@
+# Человек оправдывается верой
+
+Здесь «вера» является абстрактным существительным, которое относится к верящему в Бога человеку. «Человек» здесь - это любое человеческое существо. Это можно перевести в активной форме. Альтернативный перевод: «Бог оправдывает любого человека, который верит в Бога» или «когда Бог оправдывает человека, он делает это потому, что человек верит в Бога».
+
+# Независимо от дел закона
+
+Не рассматривая дела закона.
diff --git a/rom/03/29.md b/rom/03/29.md
new file mode 100644
index 00000000..658b014e
--- /dev/null
+++ b/rom/03/29.md
@@ -0,0 +1,7 @@
+# Неужели Бог только Бог иудеев ...?
+
+Альтернативный перевод: «Вы, которые являются евреями по происхождению, не должны считать себя единственными, кого принимает Бог!»
+
+# А не других народов тоже? Конечно, и других народов тоже
+
+Павел задает этот вопрос, чтобы подчеркнуть свою точку зрения, что Бог одинаково благоволит всем людям. Альтернативный перевод: «Он также примет неевреев, то есть язычников».
diff --git a/rom/03/30.md b/rom/03/30.md
new file mode 100644
index 00000000..2df2407a
--- /dev/null
+++ b/rom/03/30.md
@@ -0,0 +1,3 @@
+# Бог, Который по вере оправдает обрезанных и через веру — необрезанных
+
+Но в действительности, изначально, Бог как Создатель и Верховный Вершитель судеб всего человечества, является Богом всех народов и всех людей. И до того, как Он призвал Авраама и его потомков, образовав из них израильский народ, который сделал Своим избранным народом (Втор. 7:6), Он изначально действовал среди всех народов земли.
diff --git a/rom/03/31.md b/rom/03/31.md
new file mode 100644
index 00000000..c45fb450
--- /dev/null
+++ b/rom/03/31.md
@@ -0,0 +1,13 @@
+# Итак, мы отменяем закон верой?
+
+καταργέω: 1. делать бесполезным; 2. упразднять, уничтожать, отменять.
+
+# Нет
+
+μὴ γένοιτο - "Да не будет этого". См. 3:4 и 6.
+
+Это выражение должно давать максимально возможный отрицательный ответ на предыдущий риторический вопрос. У вас может быть подобное выражение на вашем языке, которое вы можете использовать здесь. Альтернативный перевод: «Конечно же, это не так» или «Абсолютно нет».
+
+# Мы утверждаем закон
+
+ἵστημι: 1. перех.ставить, поставить, помещать; 2. неперех.стоять, вставать, становиться. Цель закона исполнена, то и роль его в осуществлении Божиего плана в целом лишь подтверждается тем, что для всякого живущего под законом он может стать путеводителем ко Христу (Рим. 3:20; Гал. 3:23-25). Павел снова и снова повторяет, что не дела закона, а вера является путем ко спасению. Само это слово "вера" он повторяет в Рим. 3:22-31 семь раз (22,25,27,28,30 (дважды) и 31).
diff --git a/rom/03/intro.md b/rom/03/intro.md
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+# Римлянам 03 Общее примечание
+
+## Структура и формат
+
+Структура и формат В некоторых переводах для удобства чтения строки стиха располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стихи 4 и 10-18, которые являются ссылками из Ветхого Завета. В главе продолжается начатая в гл.1:18 тема осуждения всего человечества из-за греха. Начало главы (до 3:8) Павел завершает представление безуспешных попыток разрешить проблему греха, а затем делает заключение о невозможности спастись (3:9-20). После этого апостол представляет единственно возможный способ оправдания - во Христе (3:21-31).
+
+Специальные понятия в этой главе
+
+Глава 3 отвечает на вопрос: «Есть ли преимущество у евреев перед язычниками?»
+
+### «Ибо все согрешили и лишены Божьей славы»
+
+Поскольку Бог свят, всё находящееся с Ним на небесах должно быть совершенным. Любой грех в состоянии осудить человека.
+
+### Цель закона Моисея
+
+Повиновение закону не может сделать человека праведным перед Богом. Повиновение закону Бога - это способ, с помощью которого человек показывает свою веру в Бога. Люди всегда получали оправдание только по вере.
+
+## Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+В этой главе Павел часто использует риторические вопросы. По-видимому, цель этих риторических вопросов - побудить читателя увидеть свой собственный грех и довериться Иисусу.
+
+## Ссылки:
+
+  * **[Римлянам 03:01 Примечание](./01.md)**
+
+**[<<](../02/intro.md) | [>>](../04/intro.md)**
diff --git a/rom/04/01.md b/rom/04/01.md
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+# Связующее утверждение:
+
+Павел утверждает, что даже в прошлом верующие получали Божье оправдание по вере, а не по закону.
+
+# Что же скажем? Что через тело приобрёл наш отец Авраам?
+
+Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα - "Итак что скажем приобрел Авраам праотец наш по плоти"? То есть акцент здесь на том, что мы скажем Авраам приобрел, когда жил в теле? Этот же речевой оборот ("что же скажем?") мы встречаем в Послании к Римлянам еще пять раз (6:1; 7:7; 8:31; 9:14,30). "Праотцом нашим" Авраам назван здесь в физическом смысле, в значении "предка". Вопрос "Что… Авраам… приобрел по плоти?" Павел использует этот вопрос, чтобы привлечь внимание читателя и начать говорить о чем-то новом. "по плоти" означает здесь "собственные усилия". Альтернативный перевод: «Что же приобрёл наш предок Авраам своими собственными усилиями?» или «Что своими делами приобрёл наш предок Авраам?» (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/04/02.md b/rom/04/02.md
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+# Если... то
+
+здесь речь идет о гипотетической ситуации. Возможно, следует добавить частицу "бы": "Если бы Авраам оправдался делами, то он мог бы ими гордится"
+
+# имеет похвалу
+
+"иметь похвалу" (ἔχει καύχημα) - то есть иметь право гордиться чем-то. Еврейские раввины учили, будто Авраам настолько заслужил расположение Божие своими делами, что эта его заслуга автоматически вменяется его потомкам. Отталкиваясь от этой идеи, Павел допускает, что Авраам мог "оправдаться делами" (в том смысле, что дела его могли быть праведными в глазах Бога). Но и тогда он мог бы хвалиться ими разве что перед другими людьми, но не перед Богом.
diff --git a/rom/04/03.md b/rom/04/03.md
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+# Ведь что говорит Писание
+
+Павел использует вопрос, чтобы уделить особое внимание поднятой теме. Он говорит о Священном Писании как о ком-то живом и обладающем способностью говорить. Альтернативный перевод: «Потому что мы можем прочитать в Священном Писании». (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-personification]]). Апостол цитирует Быт. 15:6.
+
+# это было засчитано ему в праведность
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «и поэтому считал Авраама праведным человеком» или "и это Бог признал за праведность" (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/04.md b/rom/04/04.md
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+# Общая информация:
+
+цитата закончилась в предыдущем стихе. Павел продолжает собственные рассуждения.
+
+# Тому, кто делает, награда даётся не по милости
+
+τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα - "Делающему же плата не засчитывается по милости (благодати), но по (как) долгу". εργαζομένω̣ (причастие) от ἐργάζομαι: работать, трудиться, производить, вырабатывать, делать, творить, совершать, зарабатывать, наживать (трудом). С причастием: работающему, делающему. μισΘός: (заработная) плата, награда, вознаграждение, мзда, воздаяние, возмездие. λογίζομαι: считать, думать, мыслить, рассуждать, размышлять, заключать, делать умозаключения. ὀφείλημα: долг, должное. Альтернативный перевод: «Для того, кто работает, плата не дар, а то, что ему причитается». Смысл слов Павла в том, что то, что человек заработал, дается ему не по милости, как некий дар, но потому, что заработанное положено ему. Он ради этой платы и работал.(См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# но по долгу
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «но его работодатель обязан заплатить ему». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/05.md b/rom/04/05.md
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+# а тому, кто не делает, но верит в Того, Кто оправдывает
+
+«А тому, кто не зарабатывал себе ничего, но верил в Бога, Который оправдывает». Альтернативный перевод: "Но если человек полагается не на дела, а на веру и верит Богу, который оправдывает неправого"
+
+# вера его засчитывается в праведность
+
+Напротив, "не делающему, но верующему в Того, Кто оправдывает нечестивого", праведность дается не по "долгу", а по милости: "вера его вменяется (ему) в праведность". Авраам является прекрасным примером такого оправдания по вере. Не за дела свои был он оправдан, а потому, что доверился Богу. Альтернативный перевод: «Бог считает веру этого человека праведностью» или «Бог считает этого человека праведным благодаря его вере». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/06.md b/rom/04/06.md
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+++ b/rom/04/06.md
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+# Так и Давид называет счастливым того человека, которого Бог считает праведным независимо от дел
+
+"счастливым" (μακαρισμος) - то есть благословенным, блаженным. «Давид также писал о том, как Бог благословляет человека, которого Он объявил праведником независимо от его дел». Этими словами апостол вводит цитату из Пс. 31:1-2 - следующие два стиха.
diff --git a/rom/04/07.md b/rom/04/07.md
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+# Общая информация
+
+Апостол цитирует Пс. 31:1.
+
+# счастливы те
+
+буквально "блаженны", "благословлены" (μακαρισμος)
+
+# чьи беззакония прощены и чьи грехи покрыты
+
+Одна и та же концепция изложена тремя разными способами: "беззакония прощены", "грехи покрыты" и в следующем стихе "Господь не засчитает грех" . Это сделано для усиления. Вы можете перевести это в активной форме. Альтернативный перевод: «Господь простил нарушивших закон, их грехи Господь покрыл». (См: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/08.md b/rom/04/08.md
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+# Общая информация:
+
+Апостол цитирует Пс. 31:2.
+
+# счастлив человек
+
+буквально "блажен", "благословлен" (μακαρισμος)
diff --git a/rom/04/09.md b/rom/04/09.md
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+++ b/rom/04/09.md
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+# Это благословение
+
+буквально "это счастье" (о μακαρισμὸς), то есть счастье, о котором говорилось в стихах 6 и 7.
+
+# Это благословение относится к обрезанию или к необрезанию?
+
+Данное замечание появляется в форме вопроса, чтобы усилить акцент.  Апостол снова возвращается к теме особого положения иудеев (сравните 2:17-21а; 3:1-2). Вопрос, с которого начинается 9 стих, по-гречески сформулирован так, что предполагает не иной ответ, как "благословение сие (в русском тексте - "блаженство") принадлежит как обрезанным (евреям), так и необрезанным" (язычникам). И опять обращается Павел к примеру Авраама. Он повторяет авторитетные слова Писания, что Аврааму вера вменилась в праведность. Альтернативный перевод: «Благословляет ли Бог только обрезанных или же Он благословляет также необрезанных?» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# к обрезанию
+
+Это метонимия, которая относится к еврейскому народу. Альтернативный перевод: «к евреям». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# к необрезанию
+
+Это метонимия, которая относится к людям, не являющимся евреями по происхождению. Альтернативный перевод: «к язычникам». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Аврааму вера была засчитана в праведность
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Бог посчитал веру Авраама за его праведность». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/10.md b/rom/04/10.md
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+# Когда была засчитана: после обрезания или до обрезания?
+
+Павел задаёт данный вопрос, чтобы подчеркнуть своё высказывание. Альтернативный перевод: «Когда Бог посчитал Авраама праведным, до его обрезания или после него?» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Не после обрезания, а до обрезания
+
+«Это случилось до его обрезания, а не после». Писание не говорит, сколько было лет Аврааму, когда Бог объявил его праведным (Быт. 15:6). Однако позже, когда служанка Агарь родила ему сына - Измаила, ему было уже 86 лет (Быт. 16:16). И только после этого, когда Аврааму было 99 лет (Быт. 17:24), Бог повелел ему делать обрезание всем своим потомкам мужского пола в знак заключенного с Ним завета. Таким образом и самому Аврааму обрезание было сделано не ранее, чем через 13 лет после того, как Бог провозгласил его праведником.
diff --git a/rom/04/11.md b/rom/04/11.md
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+# знак обрезания он получил
+
+буквально "знак получил - обрезание" (σημεῖον ἔλαβεν περιτομῆς). То есть обрезание является знаком чего-то другого, а именно праведности
+
+# печать праведности
+
+σφραγίς: печать, удостоверение, подтверждение
+
+# знак обрезания он получил как печать праведности через веру, которую имел в необрезании
+
+То есть обрезание Авраама явилось для него лишь внешней приметой или символом праведности, вмененной Аврааму по вере, которую он имел и тогда, когда еще был необрезанным. Альтернативный перевод: «обрезание он получил как видимый (для него) знак того, что Бог считал его праведным, потому что он уверовал в Бога еще до своего обрезания». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# поэтому он стал отцом всех верующих в необрезании
+
+Авраам считался отцом (предком) всех иудеев - избранного народа, находящегося в завете с Богом. Здесь Павел утверждает, что Авраам так же является отцом (предком) и не-евреев (необрезанных), потому что главное в отношениях с Богом - это вера. Авраам - отец всех верующих, необрезанных тоже. Альтернативный перевод: "Так Авраам стал отцом всех верящих Богу, который и их веру признал за праведность, хотя они и не обрезаны".
+
+# чтобы и им была засчитана праведность
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Бог признал их праведными». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/12.md b/rom/04/12.md
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+# Авраам стал отцом не только тех обрезанных, кто принял обрезание, но и тех, кто ходит по следам веры нашего отца Авраама...
+
+Здесь не совсем точный перевод. Буквально: "Авраам стал отцом обрезанных - тех, кто не только принял обрезание, но и ходит по следам веры...". Павел подчеркивает, что истинным детям Авраама из обрезанных, чтобы угодить Богу, недостаточно было принять упомянутый внешний знак (обрезание), от них требовалось большее, а именно: "ходить по следам веры отца вашего Авраама" (см. так же 2:28-29, кто такой "истинный иудей"). Отсюда ясно, что обрезание, которое многие евреи считали гарантией своего спасения, на деле ни коим образом не определяло их положения перед Богом. Оно не давало им и не дает никакого преимущества, потому что праведными они могут быть провозглашены только на основании своей веры в Бога.
+
+# тех, кто ходит по следам веры нашего отца Авраама
+
+«Ходить по следам» - это идиома, которая означает следовать примеру человека. Альтернативный перевод: «кто следует примеру веры нашего отца Авраама» или «кто верит Богу так же, как верил отец наш Авраам». (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rom/04/13.md b/rom/04/13.md
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+++ b/rom/04/13.md
@@ -0,0 +1,11 @@
+# Ведь не через закон...но через праведность веры
+
+В этом стихе противопоставляются закон и праведность веры. Вторая часть стиха подразумевает продолжение (идентичное тому, что в первой части стиха). Вы можете перевести данную фразу, добавив эти подразумеваемые слова: "через праведность веры Аврааму и его потомкам подарено обещание быть наследниками мира".
+
+# через праведность веры
+
+Альтернативный перевод: «через веру, которую Бог считает праведностью». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# быть наследниками мира
+
+Выражение "быть наследником мира" надо понимать как "наследовать" или "унаследовать" мир, в значении, по всей вероятности, "всех племен земных" (Быт. 12:3), или "всех народов земли" (Быт. 18:18; 22:18), потому что в Аврааме Бог благословил все человечество. Таким образом этот патриарх стал "отцом" всех народов, и все народы стали его "наследниками".
diff --git a/rom/04/14.md b/rom/04/14.md
new file mode 100644
index 00000000..a4d82617
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+++ b/rom/04/14.md
@@ -0,0 +1,15 @@
+# Если... то...
+
+речь идет о гипотетической ситуации. Павел показывает ее абсурдность.
+
+# наследники
+
+О людях, которым Бог дал обещания, говорится как о наследниках, которые наследуют имущество и богатство от члена семьи. Наследники - то есть наследники Божьего обещания (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Если те, кто утверждается на законе, и есть наследники
+
+То есть "если Божье обещание, данное Аврааму, распространяется только на тех (наследуется только теми), кто соблюдает Закон" (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# то вера бесполезна и обещание бездейственно
+
+«вера не имеет ценности, а обещание бессмысленно».
diff --git a/rom/04/15.md b/rom/04/15.md
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+# закон производит гнев
+
+то есть "закон приносит возмездие (тем, кто нарушает его)". Прежде всего имеется гнев Божий. Буквально: "закон постоянно порождает гнев") по причине неисполнения его (непослушания). Ведь никто из людей не способен полностью исполнить закон, а, значит, и Бог, в Ком непрекращающийся грех непрестанно вызывает гнев, не может не осуждать тех, кто не повинуются закону. Поэтому по закону получить обещанное от Бога невозможно - человек окажется недостойным.
+
+# где нет закона, нет и преступления
+
+Это можно перефразировать, чтобы убрать абстрактное существительное «преступление». Альтернативный перевод: «Если нет закона, то его нельзя и нарушить» или «невозможно нарушить закон». (См: [[rc://*/ta/man/translate/figs-abstractnouns]]). Другими словами: человек может постоянно совершать нечто греховное, но если не существует постановления, запрещающего делать то, что он делает, то действия его не носят характера преступления, нарушения запретного (Рим. 5:13).
diff --git a/rom/04/16.md b/rom/04/16.md
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+# Поэтому по вере, чтобы по благодати обещание было нерушимым для всех потомков
+
+Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι Эту фразу можно переформулировать, чтобы было понятно, что речь идет об обещании: "Вот почему обещание это (было дано) — за веру, чтобы оно было даром Бога, чтобы было непреложным для всех потомков Авраама". Выше Павел объяснил, что если бы обещание наследия было основано на соблюдении Закона, это обещание никогда не было бы выполнено Богом, потому что люди постоянно нарушают закон ("закон производит гнев"). Поэтому обещание основано на вере - и это обещание является даром (а не платой, см. 4:4), а раз оно - свободный дар, оно дается всем.
+
+# чтобы по благодати обещание было нерушимым
+
+то есть чтобы ничто не смогло стать препятствием в исполнении обещания  - даже греховность людей. Альтернативный перевод: «чтобы Его обещание исполнилось благодаря Его благодати». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# для всех потомков не только по закону, но и по вере Авраама, который всем нам является отцом
+
+То есть у Авраама есть два типа потомков - его потомки по закону (обрезанные, евреи) и его потомки по вере (необрезанные, язычники). Альтернативный перевод: для всех потомков Авраама — не только тех, кто подчиняется Закону, но и тех, кто верит верой Авраама. Он всем нам отец". Здесь слово «нам» относится к Павлу, а также включает в себя всех еврейских и нееврейских верующих во Христа. Авраам физически является предком еврейского народа, но он также является духовным праотцом всех тех, у кого есть вера. (См: [[rc://*/ta/man/translate/figs-inclusive]])
diff --git a/rom/04/17.md b/rom/04/17.md
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+# Как написано
+
+Можно сформулировать яснее, где именно это написано (Быт. 17:5).
+
+# Я поставил тебя
+
+Здесь местоимение «тебя» используется в единственном числе и относится к Аврааму. Местоимение "я" относится к Богу (цитируются слова Бога) (См: [[rc://*/ta/man/translate/figs-you]])
+
+# перед Богом, Которому он поверил
+
+Здесь «Которому он поверил» относится к Богу. Альтернативный перевод: «Авраам является отцом пред лицом Бога (в присутствии Бога), Которому он доверял». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# и Который оживляет мёртвых и называет несуществующее, как существующее
+
+«Который даёт жизнь умершим и говорит о том, чего еще нет, как будто оно уже есть» или "Бога, возвращающего мертвых к жизни и приводящего несуществующее из небытия к бытию" (РБО).
diff --git a/rom/04/18.md b/rom/04/18.md
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+# Он, имея надежду, поверил сверх этой надежды
+
+Эта идиома означает, что Авраам доверял Богу, хотя казалось невероятным, что у него может быть сын. Альтернативный перевод: "И Авраам с надеждой — хотя не было никакой надежды — поверил и стал отцом множества народов" (РБО) или "Несмотря на то, что для него казалось невозможным иметь потомков, он верил Богу". (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# как сказано
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «именно так, как Бог сказал Аврааму». (См: [[rc://*/ta/man/translate/figs-activepassive]]) Апостол цитирует Быт. 17:5 и 15:5.
+
+# Так многочисленно будет твоё потомство
+
+Полное обещание, данное Богом Аврааму, можно сформулировать яснее. Альтернативный перевод: «У тебя будет больше потомков, чем ты можешь сосчитать». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/04/19.md b/rom/04/19.md
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+# Общие замечания:
+
+В стихах 19-21 Павел подробно развивает мысль о надежде Авраама, высказанную им в начале 18 стиха. Не ослабевая в вере, патриарх не дал сомнениям овладеть собой, что вот, мол, "тело его, почти столетнего, уже омертвело, и утроба Саррина в омертвении" (Быт. 17:17; 21:5). А ведь Сарра к тому же вообще была "неплодна" на протяжении всей их совместной жизни (Быт. 16:1-2; 18:11), и уж, казалось бы, в возрасте 90 лет забеременеть не могла никак (Быт. 17:17).
+
+# не ослабев в вере
+
+ασθενήσας (деепричастие) от ἀσΘενέω: быть слабым или немощным, изнемогать, испытывать недостаток сил. Вы можете перевести это в положительной форме. Альтернативный перевод: «Он оставался твёрдым в своей вере». (См: [[rc://*/ta/man/translate/figs-litotes]])
diff --git a/rom/04/20.md b/rom/04/20.md
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+++ b/rom/04/20.md
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+# Он не засомневался и не перестал верить
+
+Вы можете перевести это двойное отрицание в положительной форме. Альтернативный перевод: «Авраам не засомневался и продолжал действовать в вере». (См: [[rc://*/ta/man/translate/figs-doublenegatives]])
+
+# но оставался твёрдым в вере
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «он стал сильнее в своей вере». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/21.md b/rom/04/21.md
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+++ b/rom/04/21.md
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+# Авраам был вполне уверен
+
+«Авраам был совершенно уверен»
+
+# Бог силён исполнить
+
+«Бог мог сделать»
diff --git a/rom/04/22.md b/rom/04/22.md
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+++ b/rom/04/22.md
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+# Потому и было засчитано ему это в праведность
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Поэтому Бог засчитал веру Авраама за праведность» или «Бог посчитал Авраама праведным, потому что Авраам поверил Ему». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/23.md b/rom/04/23.md
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+# Впрочем
+
+«Впрочем» используется здесь для того, чтобы объединить в смерти и воскресении Христа праведного по вере Авраама и современных верующих по вере.
+
+# не о нём одном написано, что засчитано
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Эти слова Писания "признал за праведность" относятся не только к нему». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/24.md b/rom/04/24.md
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+# к нам
+
+Местоимение «к нам» относится к Павлу и включает в себя всех верующих во Христа. (См: [[rc://*/ta/man/translate/figs-inclusive]])
+
+# это относится и к нам: будет засчитано и нам, верующим в Того
+
+Вы можете перевести это в активной форме. Альтернативный перевод: "И наша вера будет признана за праведность - наша вера в Того..." или "Это применимо и к нам, потому что Бог будет считать нас праведными, ведь мы верим в Того..." (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# в Того, Кто воскресил из мёртвых Иисуса Христа, нашего Господа
+
+Здесь «воскресил из мёртвых» - это идиома, означающая «снова вернул к жизни». Альтернативный перевод: «Тот, Кто вернул к жизни Иисуса Христа, нашего Господа». (См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rom/04/25.md b/rom/04/25.md
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+# Который был предан за наши грехи и воскрес для нашего оправдания
+
+Упомянув о Господе Иисусе, апостол Павел вновь определяет Его как занимающего центральное место в Божием плане оправдания грешников по благодати и через веру. И смерть Христа, и Его воскресение - одинаково важны для дела оправдания. "Тот, Который предан (Богом Отцом - 8:32) за грехи наши" (употребленное здесь греческое слово, переведенное как "грехи", в других местах переведено как "преступление" - 5:15,17,20; Еф. 2:1; буквально оно означает "неверные шаги"). Вы можете перевести это в активной форме. Альтернативный перевод: «Которого Бог отдал врагам за наши грехи и вернул к жизни, чтобы Он мог сделать нас праведными вместе с Ним». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/04/intro.md b/rom/04/intro.md
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+# Римлянам 04 Общее примечание
+
+В этой главе Павел продолжает тему оправдания по вере, начатую в 3:21. На примере Авраама апостол объясняет, что Закон и исполнение заповедей всегда был вторичен по отношению к вере. Человек сначала верует (доверяет) Богу, на основании этой веры получает оправдание, а затем уже исполняет  заповеди.
+
+## Структура и формат
+
+В некоторых переводах для удобства чтения строки стихов располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стихи 7-8 этой главы, которые являются ссылками из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+### Цель закона Моисея
+
+Павел объясняет, как был спасён Авраам, отец Израиля. Даже Авраам не мог быть оправдан своими делами. Повиновение закону Моисея не делает человека праведным перед Богом. Повиновение Божьим заповедям - это способ, с помощью которого человек показывает свою веру в Бога. Люди всегда получали оправдание только по вере. (См: [[rc://*/tw/dict/bible/kt/justice]] и [[rc://*/tw/dict/bible/kt/lawofmoses]] и [[rc://*/tw/dict/bible/kt/faith]])
+
+### Вера
+
+греческое существительное πιστις и связанный с ним глагол πιστευω означают соответственно "вера", "доверие" и "верить", "доверять". Вера в Бога - это прежде всего доверие Богу, вверение себя Ему. Это вера в то, что Бог исполнит Свои обещания, что Он силен спасти, что Он милостив и простит.
+
+### Обрезание
+
+Обрезание было знаком завета между Авраамом и Яхве: в знак завета, то есть договора между Авраамом и Богом, Бог повелел Аврааму обрезать крайнюю плоть. Впоследствии обрезание стало знаком для всех потомков Авраама, что они так же состоят в завете с Богом - то есть в договоре с Богом Яхве. Согласно этому договору (завету) Авраам и его потомки (израильтяне) обязуются чтить Бога, а Бог, со своей стороны, обязуется защищать израильтян, дать им землю и прочее. Обрезание идентифицировало человека как потомка Авраама и участника завета (договора) с Богом. Но обрезанию предшествовала вера Авраама - то есть его доверие Богу и решение вступить в договор (завет) с Богом. (См: [[rc://*/tw/dict/bible/kt/circumcise]] и [[rc://*/tw/dict/bible/kt/covenant]])
+
+## Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+В этой главе снова Павел использует риторические вопросы. Эти вопросы предвосхищают возможные возражения слушателей и указывают на очевидность выводов апостола (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/tw/dict/bible/kt/guilt]] и [[rc://*/tw/dict/bible/kt/sin]])
+
+## Ссылки:
+
+  * **[Римлянам 04:01 Примечание](./01.md)**
+
+**[<<](../03/intro.md) | [>>](../05/intro.md)**
diff --git a/rom/05/01.md b/rom/05/01.md
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+# Итак, оправдавшись верою
+
+Δικαιωθέντες οὖν ἐκ πίστεως - "Оправдавшись верою"...
+
+В своих рассуждениях Павел опирается на учении об оправдании верой, изложенное в предыдущей главе. Апостол переходит теперь к рассмотрению практических результатов (начиная эту главу со слова "Итак") оправдания на основании веры (сравните 3:21 - 4:25). Деепричастный оборот "оправдавшись верою" (сравните с таким же оборотом в 5:9) подразумевает действие, предшествовавшее тому, которое имеем в главном предложении - "мы имеем мир с Богом".
+
+# Мы имеем мир с Богом через (посредством) нашего Господа Иисуса Христа
+
+Мы здесь = верующие.
+
+То есть примирились с Богом, как результат этого вражда между людьми и Богом прекратилась.
+
+Мир дан нам Богом "через Господа нашего Иисуса Христа" (сравните Еф. 2:14а), что явствует из того, что Отец оправдывает нас в Сыне. Не к утверждению и укреплению мира с Богом призывается всякий верующий, но к наслаждению этим миром.
diff --git a/rom/05/02.md b/rom/05/02.md
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+# Через Которого верой мы и получили доступ к той благодати, в которой стоим
+
+Относительное местоимение "которого" относится к Иисусу. "получить верой" - то есть при помощи веры, посредством веры (τῇ πίστει); речь идет о вере, которой мы оправдались (см. предыдущий стих). Вера в Иисуса позволяет нам находиться в Божьей благодати, то есть в Его милости и добром расположении к нам. Альтернативный перевод: "И мы гордимся надеждой на то, что будем участвовать в Славе Божьей".
+
+Господь Иисус Христос является не только Примирителем человека с Богом, но также Тем, "через Которого верою и получили мы доступ (просагоген - буквально "привилегия приблизиться", подразумевается - к персоне, занимающей высокое положение; то же слово - только в Еф. 2:18; 3:12) к той благодати, в которой стоим". Верующий во Христа находится в сфере действия Божией благодати (сравните Рим. 3:24), потому что именно Христос помещает его в эту сферу, и именно Он является для человека средством доступа к Небесному Отцу.
diff --git a/rom/05/03.md b/rom/05/03.md
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+# И не только этим хвалимся
+
+καυχάομαι: хвалиться, хвастаться, тщеславиться. Не только этим = не только тем, что благодаря Христу мы получили доступ к благодати.
+
+# Но хвалимся и скорбями
+
+Верующие во Христа должны "хвалиться и скорбями", т. е. радоваться и в скорбях. О том же писал Иаков: "С великою радостью принимайте, братия мои, когда впадаете в различные искушения" (Иак. 1:2).
+
+# Страдания производят терпение
+
+Альтернативный перевод: "из страданий рождается стойкость" или "страдая, мы становимся более стойкими".
diff --git a/rom/05/04.md b/rom/05/04.md
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+# Терпение
+
+ὑπομονή: терпение, выдержка, стойкость, постоянство, перенесение (трудностей), выносливость.
+
+"Терпение" следует перевести так же, как вы перевели его в предыдущем стихе.
+
+# Опытность
+
+δοκιμή 1. испытание, проверка; 2. доказательство; 3. опытность, опыт, верность.
+
+Надежду
+
+Это уверенность в том, что Бог выполнит все Свои обещания для верующих во Христа.
diff --git a/rom/05/05.md b/rom/05/05.md
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+# Потому что Божья любовь излилась в наши сердца...Святым Духом
+
+Святой Дух - это средство, способ, которым любовь Бога открывается нам. Можно перевести эту фразу иначе: "Надежда нас не подведет, потому что Бог любит нас - ведь Он дал нам Свой Святой Дух".
diff --git a/rom/05/06.md b/rom/05/06.md
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+# Ведь когда мы ещё были слабыми, Христос в определённое время умер за нечестивых.
+
+Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν - Букв.: "Потому что Христос, (когда) были мы слабыми, еще по времени за нечестивых умер".  Бог продемонстрировал Свою любовь в смерти Своего Сына, Иисуса Христа. И произошло это, во-первых, - "в определенное" Богом "время" (сравните Гал. 4:4); во-вторых, тогда, когда мы, впоследствии уверовавшие во Христа, были еще "немощны и нечестивы"; ибо, и это, в-третьих, Он "умер" именно "за нечестивых" (сравните Рим. 4:5).
+
+В определенное время
+
+То есть в назначенное Богом время (смерть Христа не была случайной, она была в плане Бога).
diff --git a/rom/05/07.md b/rom/05/07.md
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+# Вряд ли кто умрёт за праведника
+
+μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται - "Едва ибо за праведного (праведника) кто-то умрет".
+
+Парафраз: «Трудно найти человека, который готов умереть хотя бы за праведника».
+
+# Хотя за доброго человека может кто-то и решится умереть
+
+Парафраз: «Может быть и можно найти того, кто готов умереть за очень хорошего человека».
+
+Умереть -  то есть умереть ради спасения другого (пусть и очень хорошего) человека. Если кто-то и согласится умереть за праведника или просто за хорошего человека, это значит, что он предлагает свою жизнь в обмен на его жизнь, ради того, чтобы тот мог продолжать жить. Существует ли большее доказательство человеческой любви и преданности! Однако Божия любовь намного превосходит и такую гипотетическую человеческую любовь как по характеру своему, так и по степени ее проявления.
diff --git a/rom/05/08.md b/rom/05/08.md
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+# Доказывает
+
+συνίστημι, συνιστά(ν)ω: представлять, являть, показывать, доказывать.
+
+Бог "доказывает Свою любовь к нам тем, что Христос умер за нас ("вместо нас"), когда мы были еще грешниками". Только в очень редких случаях может решиться человек умереть за кого-то очень хорошего, но Христос пошел гораздо дальше: Он умер вместо духовно "немощных" (стих 6), "нечестивых" (стих 6; 4:5), вместо "грешников" (5:8), которые к тому же были ему "врагами" (стих 10).
+
+Нам ... мы
+
+Все местоимения «нам» и «мы» относятся ко всем верующим и должны быть инклюзивными. (См: [[rc://*/ta/man/translate/figs-inclusive]])
diff --git a/rom/05/09.md b/rom/05/09.md
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+# Тем более теперь, будучи оправданы Его кровью
+
+Причастный оборот "будучи оправданы" находится в прямой смысловой связи с началом этой главы (стих 1). Однако непосредственно он связан с предшествующими ему стихами (6-8). Бог доказал Свою любовь тем, что отдал на смерть Иисуса Христа вместо нас, "когда мы были еще грешниками". И если грешник отвечает на это верою (стих 1), то через смерть Христа на кресте, Бог объявляет такого грешника праведным.
diff --git a/rom/05/10.md b/rom/05/10.md
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+# Примирились с Богом через смерть Его Сына...спасёмся через Его жизнь
+
+Речь идет о воскресении Иисуса. Христос умер за людей, став жертвой примирения. Но на этом история не закончилась - Христос так же и воскрес, и именно воскресение Христа дает нам надежду на спасение.
+
+Здесь и в стихе 11 Павел говорит о примирении - как о третьем великом последствии жертвенной смерти Иисуса Христа на Голгофе. Напомним обо всех трех: искупление (3:24; 1-Кор. 1:30; Гал. 3:13; Еф. 1:7); умилостивление (Рим. 3:25; 1-Иоан. 2:2; 4:10) и примирение (Рим. 5:10-11; 2-Кор. 5:18-20; Кол. 1:22); ими определяется вся полнота - Божией работы, совершенной посредством смерти Иисуса Христа. Искупление имеет место, только там где есть грех (Рим. 3:24).
diff --git a/rom/05/11.md b/rom/05/11.md
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+# И более того, хвалимся Богом
+
+Здесь апостол Павел возвращается к теме "похвальбы" ("гордости"), начатой в 5:2 и 3 - мы хвалимся надеждой славы Божьей (5:2), хвалимся скорбями (5:3), и это еще не всё - мы так же хвалимся самим Богом.
diff --git a/rom/05/12.md b/rom/05/12.md
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+# Потому, как через одного человека грех вошёл ... смерть вошла во всех
+
+Διὰ τοῦτο ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν - "Из-за этого (поэтому) как из-за (через) одного человека греховность в мир вошла"...
+
+ἁμαρτία: грех, прегрешение, преступление, провинность, проступок, греховность.
+
+Божиим наказанием за грех сделалась смерть как физическая, так и духовная (сравните Рим. 6:23; 7:13), и Адам с Евой и их потомки сделались жертвами той и другой. Однако в Рим. 5:12-21 Павел имеет в виду только смерть физическую. Итак он пишет: "смерть перешла во всех человеков" (по-гречески буквально - "распространилась на всех людей"). В результате смерть стала участью всех людей, и Павел объясняет это тем, "что в нем (Адаме) все согрешили".
diff --git a/rom/05/13.md b/rom/05/13.md
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+# Общие замечания:
+
+В стихах 13-15, 17-18 Павел объясняет, что грех и смерть не связаны исключительно с Законом Моисея, они действовали и до Закона. Так и спасение через Христа не ограничено рамками Закона Моисея.
+
+# Ведь грех был в мире и до закона,но грех не засчитывается, если нет закона
+
+Хотя все человечество согрешило уже в согрешении Адама, в семени которого оно "присутствовало", грех постоянно проявлялся и в действиях людей с тех пор, как он "вошел в мир" (Быт. 6:5-7,11-13), однако не прежде, чем был дан закон, грех стал рассматриваться в качестве преступления, как писал об этом апостол Павел: "где нет закона, нет и преступления" (Рим. 4:15). Конечно, это не значит, что грех не существовал до тех пор, пока не было закона. Просто до тех пор грех не носил характера нарушения закона, а потому не мог считаться преступлением (не мог "вменяться" как преступление).
diff --git a/rom/05/14.md b/rom/05/14.md
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+# Однако смерть царствовала от Адама до Моисея и над теми, кто не согрешил подобно преступлению Адама, который является образом будущего
+
+Факт, что грех царствовал над людьми от Адама и до времени получения ими закона, подтверждается тем, что "смерть царствовала от Адама до Моисея". И царствовала она над теми, кто не нарушал какой-то определенной Божией заповеди, как это сделал Адам (сравните "смерть царствовала", стих 17; и "грех царствовал к смерти", стих 21).
+
+Адам нарушил конкретное Божие повеление (Быт. 2:17) и тем совершил преступление, "преступил" заповедь, чего его потомки, согрешав, не делали, т. е. они не "преступали" Божиих заповедей или законов (поскольку и до тех пор, пока те не были даны им). И все-таки все потомки Адама оставались виновными во грехе Адама (Рим. 5:12), и потому смерть царствовала над ними (Быт. 5:5,8,11,14,17,20,27,31). Самый феномен смерти свидетельствовал о том, что "в Адаме все согрешили" (сравните толкование на Рим. 5:12).
+
+Назвав Адама по имени (сравните с 5:12, где апостол говорит о нем как об "одном человеке"), Павел "перекидывает мостик" к продолжению того контрастного параллелизма, который он начал в 12 стихе, и пишет: "который (Адам) есть образ будущего" (Христа). Да, между Адамом и Христом можно провести параллель как между родоначальниками двух различных групп человечества (1-Кор. 15:45-49), но это будет не столько сравнение, сколько именно параллелизм противопоставления одного другому.
diff --git a/rom/05/15.md b/rom/05/15.md
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+# Ведь если из-за преступления одного умерли многие
+
+παράπτωμα проступок, преступление, согрешение, грех.
+
+Здесь «одного» относится к Адаму. Альтернативный перевод: «Если из-за греха одного человека многие умерли».
+
+# Тем более благодать Бога и дар по благодати одного Человека, Иисуса Христа, для многих явлены в изобилии
+
+χάρισμα: дарование, дар (благодати), дарованное даром.
+
+περισσεύω: приумножать, обогащать, достигать избытка илиизобилия; страд.иметь в избытке, обогащаться. Жить в избытке или изобилии, переизбыточествовать, изобиловать, иметь в избытке илиизобилии, умножаться, превосходить.
+
+"Благодать Божия и дар по благодати" в том смысле "преизбыточествуют", что они доступны всем людям, жившим или живущим в мире, хотя из этого не вытекает, что все они пользуются предоставленной им возможностью.
diff --git a/rom/05/16.md b/rom/05/16.md
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+++ b/rom/05/16.md
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+# Связующее утверждение:
+
+Павел продолжает объяснять, почему дар Божьей благодати гораздо больше, чем преступление и результат греха Адама.
+
+Дар не как суд за одного согрешившего
+
+Альтернативный перевод: "Дар Бога нельзя равнять с грехом одного человека" так как суд за одно преступление – осуждение, а дар благодати – оправдание от многих преступлений. Парафраз: "потому что Адам единственный раз согрешил, и ему был вынесен обвинительный приговор, а Божий дар благодати оправдывает от многих прегрешений".
+
+Дар Божий не похож на последствия греха, сделанного одним человеком.
diff --git a/rom/05/17.md b/rom/05/17.md
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+++ b/rom/05/17.md
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+# Ведь если... то тем более
+
+Павел продолжает тему превосходства дара благодати Божьей и воскресения Христа. будут царствовать в жизни если вы перевели "смерть царствовала" как "все умерли", то эту фразу следует перевести соответственно как "все будут жить".
diff --git a/rom/05/18.md b/rom/05/18.md
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+# Через преступление одного
+
+«Через один грех, совершенный Адамом» или «из-за греха Адама».
+
+# Осуждение всем людям, так и чекрез праведность одного - всем людям оправдание — к жизни
+
+Под "одним праведным актом" понимается смерть Иисуса Христа на кресте. "Одно преступление" Адама противопоставлено "одной правде" Иисуса Христа. В результате "одного преступления" Бог осудил всех людей, а в результате "одного" праведного дела, совершенного Иисусом Христом, всем было предложено оправдание.
diff --git a/rom/05/19.md b/rom/05/19.md
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+# Непослушания одного человека
+
+Непослушания Адама.
+
+# Многие стали грешными
+
+Все человечество.
+
+# Послушанием одного
+
+Послушанием Иисуса Христа.
+
+# Многие станут праведными
+
+Все, кто уверуют в Него.
diff --git a/rom/05/20.md b/rom/05/20.md
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+++ b/rom/05/20.md
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+# Общие замечания:
+
+В заключительных стихах главы Павел подводит итог своим рассуждениям: Закон вторичен, его действие ограничено; закон лишь указал на силу греха, "умножил, увеличил" грех. А благодать (дар Божий), которая по определению больше преступления и греха, все равно превосходит и грех, и Закон.
+
+Закон появился после, и таким образом, умножилось преступление
+
+В результате того, что закон появился достаточно поздно, грех успел распространится на все человечество и укорениться в нем.
+
+# Умножился грех, с изобилием явилась и благодать
+
+"А когда умножился грех, стала преизобиловать благодать" (стих 15). Какой чудный контраст! Как бы ни был велик грех людей, Божия благодать далеко превосходит его.
diff --git a/rom/05/21.md b/rom/05/21.md
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+++ b/rom/05/21.md
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+# Как грех царствовал к смерти,так и благодать стала царствовать через праведность к вечной жизни через Иисуса Христа, нашего Господа
+
+Альтернативный перевод: "и как грех воцарился, принеся с собой смерть, так и Божья доброта воцарится, чтобы избавить нас от вины и дать вечную жизнь".
+
+Цель Бога в том, чтобы Его "благодать воцарилась чрез праведность" (ту, которую дает людям Христос) и сделалась для них источником вечной жизни в Господе Иисусе Христе.
+
+Снова говорит Павел о "царствовании" и его связи с жизнью. В стихе 17 "приемлющие" дар Божий, "будут царствовать в жизни посредством… Христа", а в стихе 21 сама Божия благодать персонифицирована как начало, которому предстоит царствовать и быть источником вечной жизни.
diff --git a/rom/05/intro.md b/rom/05/intro.md
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+# Римлянам 05 Общее примечание
+
+## Структура и формат
+
+В этой главе Павел завершает тему оправдания, начатую в 3:21. Первая часть главы посвящена преимуществам оправдания перед делами закона (5:1-11); вторая часть - тому, как оправдание действует (5:12-21).
+
+Специальные понятия в этой главе
+
+"В нём (в Адаме) все согрешили". Второй Адам Адам был первым человеком и первым «сыном» Бога (он был сотворен Богом). Через Адама грех и смерть вошли в людей, во все человечество (см. "в Адаме все согрешили"). Павел описывает Иисуса как «второго Адама» - через Иисуса Христа спасение приходит ко всему человечеству. Павел развивает эту тему также и в 1 Кор 15:20-23.
+
+### Второй Адам
+
+Адам был первым человеком и первым «сыном» Бога. Он был сотворен Богом. Он принёс в мир грех и смерть, вкусив запретный плод. В этой главе Павел описывает Иисуса как «второго Адама» и истинного сына Бога. Он приносит жизнь и преодолевает грех и смерть, умирая на кресте. (См: [[rc://*/tw/dict/bible/kt/sonofgod]] и [[rc://*/tw/dict/bible/other/death]])
+
+## Ссылки:
+
+  * **[Римлянам 05:01 Примечание](./01.md)**
+
+**[<<](../04/intro.md) | [>>](../06/intro.md)**
diff --git a/rom/06/01.md b/rom/06/01.md
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+# Связующее утверждение:
+
+Павел говорит тем, кто верит в Иисуса, чтобы под благодатью они жили новой жизнью, как будто они умерли для греха и живы для Бога.
+
+# Итак, что скажем? Оставаться ли нам в грехе, чтобы умножилась благодать?
+
+Это риторический вопрос. Риторически вопросы формулируются таким образом, чтобы ответ на них был очевиден. Цель таких вопросов: показать абсурдность/несостоятельность возражений. На первый взгляд, в возражении есть своя логика: "если при умножении греха все более возрастает благодать (5:20-21), то не следует ли верующим больше грешить, чтобы тем более испытывать на себе действие благодати?" Однако апостол выдвигает эту идею только для того, чтобы решительно ее отвергнуть: "Никак!" (сравните 3:4). Умножение благодати Божией никак ие может быть поводом к тому, чтобы грешить. (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# что скажем
+
+Подразумевающееся местоимение «мы» относится к Павлу, его читателям и другим людям. (См: [[rc://*/ta/man/translate/figs-inclusive]])
+
+# Нет!
+
+греческое выражение здесь (μὴ γένοιτο) содержит категорическое отрицание. Можно перевести как: "Ни в коем случае!" или "Конечно же, нет!"
diff --git a/rom/06/02.md b/rom/06/02.md
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+# Общие замечания:
+
+Павел продолжает серию риторических вопросов. Их цель - показать абсурдность и невозможность предположения "нам следует оставаться во грехе, чтобы умножилась благодать" (6:1).
+
+# Мы умерли для греха: как нам жить в нём?
+
+Здесь «умерли для греха» - это утверждение; "как нам жить в нём" - риторический вопрос. Можно сформулировать это иначе: "так как мы умерли для греха, мы не можем теперь жить во грехе". "Умереть для греха" означает полностью разорвать всякую связь со грехом. Как мертвый человек больше не может общаться с живыми, так и верующие во Христа больше не могут пребывать во грехе. Смерть для греха, для прежней жизни во грехе и воскресение, возрождение для новой жизни во Христе - образ, который Павел будет развивать в следующих стихах и далее в Послании Римлянам. (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/06/03.md b/rom/06/03.md
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+# Разве не знаете, что...?
+
+ἢ ἀγνοεῖτε ὅτι - "Или не знаете?", "Неужели не знаете?". Это риторический вопрос. Альтернативный перевод: "Вы же знаете, что...".  (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# все мы, кто погрузился в Иисуса Христа, погрузился в Его смерть
+
+"погрузился" - греч. глагол βαπτίζω: погружать,  омывать (о церемониальном омовении, см. Мк 7:4 и Лк 11:38), окунать. Омовение в воде в знак покаяния и веры в Иисуса Христа в большинстве случаев переводится на русский язык как "крестить" (Синодальный перевод: "разве вы не знаете, что все мы, во Христа крестившиеся, в смерть Его крестились?"). Альтернативный перевод: "когда мы приняли крещение в знак следования за Христом, мы приняли на себя смерть Христа" или "когда мы крестились, чтобы соединиться с Христом Иисусом, мы тем самым разделили Его смерть". В крещении верующий идентифицирует себя со Христом, умершим на голгофском кресте.
diff --git a/rom/06/04.md b/rom/06/04.md
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+++ b/rom/06/04.md
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+# Итак, мы были похоронены с Ним погружением в смерть
+
+Здесь Павел повторяет мысль, высказанную в предыдущем стихе. Альтернативный перевод: «Когда мы крестились, это точно так же, как нас похоронили в гробнице со Христом». (См: [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# как Христос воскрес из мёртвых
+
+буквально "восстал из мертвых", "поднялся из мертвых" (ἠγέρθη Χριστὸς ἐκ νεκρῶν) - мертвые люди лежат, они не могут стоять. Поэтому возвращение к жизни - это "восстание", "поднятие из мертвых" - воскресение из мертвых.
+
+# через славу Отца
+
+или "славой Отца" (διὰ τῆς δόξης τοῦ πατρός). Слава Отца - это инструмент, с помощью которого Христос восстал из мертвых. Можно перевести как "через славу Отца" или "славой Отца", чтобы передать инструментальное значение.
+
+# так и мы ходили в обновлённой жизни
+
+Жизнь верующего после крещения сравнивается с жизнью Христа после воскресения. Сама процедура крещения (погружения в воду) помогает увидеть этот образ: крещаемого погружают в воду - как будто закапывают в землю, и затем поднимают из воды - как будто он "восстает", "поднимается" из мертвых. Прежняя жизнь (до крещения, во грехе) осталась в прошлом, "умерла". Теперь человек живет новой жизнью. (См: [[rc://*/ta/man/translate/figs-simile]] и [[rc://*/ta/man/translate/figs-activepassive]] и [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/rom/06/05.md b/rom/06/05.md
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+++ b/rom/06/05.md
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+# если... то...
+
+конструкция "если.. то..." здесь выражает не условие, а причинно-следственную связь. Можно перевести как "И так как мы соединены с Ним в смерти, мы так же соединены с ним и в воскресении" или "мы соединены с Ним в смерти, поэтому мы соединены с Ним и в воскресении"
+
+# мы соединены с Ним подобием Его смерти ... соединены и подобием воскресения
+
+σύμφυτος: сросшийся, сродненный, соединенный. Принимая крещение, человек идентифицирует себя со Христом ("во Христа крестившиеся во Христа облеклись" см. Гал 3:27) - верующий "умирает" со Христом и "воскресает" со Христом. Вы можете перевести это в активной форме. Альтернативный перевод: «И так как мы умерли такой же смертью, как и Он, и тем соединились с Ним, то и воскреснем, подобно Ему» или "мы соединены со Христом в Его смерти, поэтому мы таким же образом соединены со Христом в его воскресении". (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/06/06.md b/rom/06/06.md
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+++ b/rom/06/06.md
@@ -0,0 +1,31 @@
+# зная то, что...
+
+τοῦτο γινώσκοντες ὅτι - "Зная, что..." Факт распятия "нашего ветхого человека" со Христом не подвергается сомнению, это данность. Можно перевести как "Мы знаем, что..."
+
+# наш ветхий человек распят с Ним
+
+ὁ παλαιὸς ἡμῶν ἄνθρωπος) - "ветхий (или старый, прежний) человек" это верующий сам, каким он был в духовном отношении до того, как поверил Христу и обратился к Нему, т. е. когда он еще был под действием греха (3:9), немощный и нечестивый (5:6) грешник (5:8) и враг Богу (5:10). Павел описывает, как наш ветхий грешный человек умирает на кресте с Иисусом, когда мы приходим к вере в Иисуса. συνεσταυρώθη (пассив) от συσταυρόω: быть распятым (вместе) с кем-то, сораспяться. Альтернативный перевод: «наш грешный человек умер на кресте вместе с Иисусом». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# наш ветхий человек
+
+Это олицетворяет человека, который когда-то был, но которого сейчас нет. Альтернативный перевод "наш прежний человек", "наше прежнее "я"". Речь идет не о коллективном "я", а каждом верующем индивидуально.
+
+# чтобы было упразднено греховное тело
+
+Вторая часть 6-го стиха и стих 7 объясняют сказанное в первой части 6-го стиха. В невозрожденном состоянии человек порабощен грехом. Но вот его "ветхий человек" был распят со Христом ("отождествлен" с Ним в распятии), и на этом основании верующий получил освобождение от "рабства греху". "Ибо умерший освободился от греха". "Освободился" - "был оправдан и объявлен праведным". То есть грех не может более господствовать над верующим, поскольку тот умер со Христом.
+
+# греховное тело
+
+Это метонимия, которая означает грешного человека в целом. Альтернативный перевод: "наша греховная природа", "греховная сущность". (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# чтобы было упразднено
+
+καταργεω - отменять, уничтожать. В страдательном залоге (как здесь) - "освобождаться от чего-либо". Можно перевести как "чтобы отменилось", "чтобы было уничтожено"; "чтобы освобождиться от (нашей греховной природы)" (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# чтобы нам не оставаться рабами греха
+
+Это можно заявить в активной форме. Альтернативный перевод: «грех не должен больше порабощать нас» или «мы больше не должны быть рабами греха». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# рабами греха
+
+Раб греха - это метафора, которая означает настолько сильное желание грешить, что человек не может остановиться, как будто грех является хозяином человека и полностью контролирует его. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/06/07.md b/rom/06/07.md
new file mode 100644
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+++ b/rom/06/07.md
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+# умерший освободился от греха
+
+Здесь «освобождение» (глагол δικαιοω - объявлять праведным) относится к способности Бога делать людей праведными перед Ним. Вы можете перевести это в активной форме. Альтернативный перевод: «Когда Бог объявляет человека праведным перед Ним, этот человек больше не находится под контролем греха». (См: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/06/08.md b/rom/06/08.md
new file mode 100644
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+++ b/rom/06/08.md
@@ -0,0 +1,3 @@
+# если... то...
+
+здесь снова, не условие, а причинно-следственная свять. Альтернативный перевод: "Так как мы умерли..., мы верим" или "Мы умерли... и поэтому мы верим".
diff --git a/rom/06/09.md b/rom/06/09.md
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+++ b/rom/06/09.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Павел продолжает развивать метафору смерти и воскресения со Христом. Теперь объектом его внимания становится не смерть для греха (как в предыдущих стихах), а жизнь для Бога.
+
+# не умирает: смерть уже не имеет власть над Ним
+
+Здесь Павел подчеркивает, что после воскресения Христос не просто стал снова живым, но он победил саму смерть. «Смерть» описывается как король или правитель, который обладает властью над людьми (потому что все люди умирают). (См: [[rc://*/ta/man/translate/figs-personification]]).  Воскресший Христос больше не умрет, поэтому "смерть не имеет власти над Ним".  Жизнь после воскресения - это жизнь вечная, т. е. бесконечная в своей протяженности.
diff --git a/rom/06/10.md b/rom/06/10.md
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+++ b/rom/06/10.md
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+# Ведь то, что Он умер, умер однажды для греха
+
+Фраза «однажды» означает сделать что-то один раз и навсегда. Вы можете сформулировать это яснее в своем переводе. Альтернативный перевод: «Ибо когда он умер, он полностью разрушил силу греха». (См: [[rc://*/ta/man/translate/figs-idiom]] и [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/06/11.md b/rom/06/11.md
new file mode 100644
index 00000000..036f8b5c
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+++ b/rom/06/11.md
@@ -0,0 +1,15 @@
+# Так и вы
+
+«По этой причине считайте» или "поэтому и вы"
+
+# считайте себя
+
+«думайте о себе», «смотрите на себя как», "воспринимайте себя"
+
+# мёртвыми для греха
+
+Подобно тому, как никто не может заставить труп сделать что-либо, грех не в состоянии заставить человека грешить. Альтернативный перевод: «как будто вы мертвы для силы греха. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# живыми для Бога в нашем Господе Иисусе Христе
+
+«живые для почитания Бога через силу, которую даёт вам Иисус Христос»
diff --git a/rom/06/12.md b/rom/06/12.md
new file mode 100644
index 00000000..431e3b04
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+++ b/rom/06/12.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Павел напоминает, что нами управляет благодать, а не закон; мы не рабы греха, но рабы Бога.
+
+# Пусть грех не царствует в вашем смертном теле
+
+Павел так говорит о грешащих людях, как будто грех является хозяином или царем, который их контролирует (см. комментарий к 6:9). Альтернативный перевод: «Не позволяйте греховным желаниям контролировать вас». (См: [[rc://*/ta/man/translate/figs-personification]])
+
+# в вашем смертном теле
+
+Эта фраза относится к физической части человека, которая умрет. Альтернативный перевод: «в вас». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# чтобы вам подчиняться его похотям
+
+Павел так говорит о человеке, имеющем злые желания, как будто эти желания являются его хозяевами. (См: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/rom/06/13.md b/rom/06/13.md
new file mode 100644
index 00000000..e0680476
--- /dev/null
+++ b/rom/06/13.md
@@ -0,0 +1,11 @@
+# не предоставляйте части вашего тела греху в орудие неправедности
+
+Здесь вырисовывается картина, как будто грешник предлагает «части своего тела» своему хозяину или царю. «Части тела» - это синекдоха, означающая всего человека. Альтернативный перевод: «Не предлагайте себя греху, чтобы не поступать неправильно». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# как оживших из мёртвых
+
+Альтернативный перевод: «воскресших из мертвых» или «как умершие и теперь снова живые для Него». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# и не... но...
+
+Свое повеление апостол строит на этом резком противопоставлении: "но представьте себя, в значении раз и навсегда; то же - и в стихе 19) Богу, как оживших из мертвых (сравните Иоан. 5:24), и члены ваши Богу в орудия праведности". С этим перекликается призыв Павла в 12:1 "представьте тела ваши в жертву живую… Богу" Поскольку некогда они были мертвыми по грехам (Еф. 2:1), но вот получили новую жизнь (Рим. 6:11), должны христиане жить для Бога. Не греху (стих 12) и неправде (стих 13) должны служить их тела, но способствовать торжеству праведности.
diff --git a/rom/06/14.md b/rom/06/14.md
new file mode 100644
index 00000000..b7663681
--- /dev/null
+++ b/rom/06/14.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Павел продолжает противопоставление "господства" греха и святости, и возвращается к теме Закона и благодати.
+
+# Грех не должен господствовать над вами
+
+см. 6:9 (См: [[rc://*/ta/man/translate/figs-personification]])
+
+# так как вы не под законом, но под благодатью
+
+Павел уже объяснял, что закон был дан, чтобы выявить грех и "умножить преступление" (толкование на 5:20), а в 1-Кор. 15:56 он пишет: "сила греха - закон". Если бы верующие по-прежнему находились под законом, то не могли бы избавиться от власти греха. Но так как теперь они "под благодатию", то в состоянии достигнуть этого, следуя наставлениям апостола Павла. Альтернативный перевод: «Потому что вы больше не связаны с законом Моисея, который не мог дать вам силы перестать грешить». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/06/15.md b/rom/06/15.md
new file mode 100644
index 00000000..3e6e767e
--- /dev/null
+++ b/rom/06/15.md
@@ -0,0 +1,3 @@
+# Общие замечания:
+
+Павел снова задает риторические вопросы, в той же форме, что и в 6:1. см. комментарий на 6:1.
diff --git a/rom/06/16.md b/rom/06/16.md
new file mode 100644
index 00000000..58fbbd8c
--- /dev/null
+++ b/rom/06/16.md
@@ -0,0 +1,15 @@
+# Разве вы не знаете
+
+см. комментарий на 6:3
+
+# кому вы себя отдаёте в рабы для послушания, тому вы и рабы
+
+Это риторический вопрос. Его можно перевести утверждением: «Вы же знаете, что рабы того, кому подчиняетесь» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# рабы греха к смерти...
+
+"рабы греха, что приводит к смерти"
+
+# или рабы послушания к праведности
+
+имеется в виду "рабы того послушания, что приводит к праведности»
diff --git a/rom/06/17.md b/rom/06/17.md
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+# Благодарность Богу
+
+«Но я благодарю Бога!» В процессе своих рассуждений апостол вспоминает о том, как Божия благодать явила себя в жизни его читателей, и прославляет за это Бога.
+
+# что вы когда-то были рабами греха
+
+Павел подчеркивает, что рабство греху осталось в прошлом. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# а теперь всем сердцем стали послушны
+
+Здесь слово «сердце» относится к искренним или честным мотивам для совершения какого-либо действия. Альтернативный перевод: «но вы искренне повиновались». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# образу учения, которому отдали себя
+
+Здесь «образ» относится к образу жизни, который ведет к праведности. Верующие меняют свой старый образ жизни, чтобы соответствовать тому новому образу жизни, которому учили их христианские лидеры. Вы можете перевести это в активной форме. Альтернативный перевод: «учению, которое преподали вам христианские лидеры». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/06/18.md b/rom/06/18.md
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+# освободившись от греха
+
+буквально: "вы были освобождены от греха" (ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας). Альтернативный перевод: «Христос освободил вас от греха». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# вы стали рабами праведности
+
+буквально "вас сделали рабами праведности" (ἐδουλώθητε τῇ δικαιοσύνῃ). Альтернативный перевод: «Христос сделал вас рабами праведности» или «Христос изменил вас, чтобы теперь вы находились под контролем праведности».
diff --git a/rom/06/19.md b/rom/06/19.md
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+# Рассуждая по-человечески
+
+Ἀνθρώπινον λέγω - "С человеческой точки зрения говорю", "по-человечески", "В меру человеческих возможностей". ἀνΘρώπινος: человеческий, в меру человеческих возможностей. Возможно, Павел ожидал, что его читатели будут удивлены, почему он говорит о рабстве и свободе. Альтернативный перевод: «Я говорю об этом в человеческих терминах» или «Я использую примеры из повседневной жизни».
+
+# поскольку вам трудно понять
+
+По-видимому, Павел чувствовал, что духовно его читатели были еще слабы (в смысле способности их воспринимать духовные истины), а потому и говорил с ними на языке, доступном их пониманию.
+
+# ваши части тела
+
+"члены вашего тела" - это синекдоха, означающая всего человека. Альтернативный перевод: "себя" - "как вы отдавали себя в рабство... так теперь отдайте себя в рабство" или "как вы служили... так теперь служите..."
+
+# как вы отдавали ваши части тела в рабство нечистоте и беззаконию для беззаконных дел
+
+Здесь фраза «части тела» относится ко всему человеку. Альтернативный перевод: «как вы отдавали себя в рабство всему, что является злом и не нравится Богу». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
+
+# так теперь отдайте ваши части тела в рабство праведности для святых дел
+
+Здесь фраза «части тела» относится ко всему человеку. Альтернативный перевод: «так теперь отдайте себя в рабство всему, что правильно перед Богом, чтобы Он отделил вас и дал вам силу служить Ему». (См: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/rom/06/20.md b/rom/06/20.md
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+# когда вы были рабами греха
+
+Делали все, что грех вам говорил, следовали путям греха, руководствовались исключительно греховными мотивами. Павел снова констатирует, что рабство греху и рабство праведности - несовместимы (стих 13, 16). И продолжает эту мысль, раскрывая несравненное преимущество второго вида "рабства". Ибо из рабства греху вытекали такие дела, которых верующие сами теперь стыдятся, к тому же они вели к смерти (см. следующий стих),
+
+# были свободны от праведности
+
+Здесь «свободный от праведности» является метафорой, означающей, что люди не могли совершать праведных дел. Они жили так, как будто в их представлении им не нужно было поступать правильно. Альтернативный перевод: «как будто вы свободны от праведности» или «вы вели себя так, как будто вам не нужно совершать правильные поступки». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-irony]])
diff --git a/rom/06/21.md b/rom/06/21.md
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+# Какой плод у вас был тогда? Такие дела, от которых вам самим сегодня стыдно...
+
+Здесь слово «плод» - это метафора, означающая «результат» или «последствия». Павел использует вопрос, чтобы подчеркнуть, что грех не несёт ничего хорошего. Альтернативный перевод: «Ничего хорошего не произошло от тех поступков, которые теперь только позорят вас» или «Вы ничего не приобрели от тех действий, которые теперь стыдно вспоминать». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/06/22.md b/rom/06/22.md
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+# Но теперь, когда вы освободились от греха и стали рабами Богу
+
+Это можно заявить в активной форме. Альтернативный перевод: «Но теперь, когда вы стали свободными от греха и рабами Бога» или «Но теперь, когда Бог освободил вас от греха и сделал вас Своими рабами». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# вашим плодом является святость
+
+Здесь «плод» - это метафора, означающая «результат» или «пользу». Альтернативный перевод: «вашим результатом является ваше освящение» или «польза в том, что вы живёте святой жизнью». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# конец – вечная жизнь
+
+«Результатом всего этого является ваша вечная жизнь с Богом»
diff --git a/rom/06/23.md b/rom/06/23.md
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+# Общие замечания:
+
+Павел возвращается к противопоставлению "платы" и "дара" - см. Рим 4:4.
+
+# Ведь расплата за грех – смерть
+
+ὀψώνιον: жалованье, плата или содержание (для солдат); возмездие, воздаяние. Завершением, результатом, "концом" греховной жизни является смерть (стих 21, ср. Рим. 5:12; 7:13). «Если вы будете служить греху, то в качестве оплаты вы получите духовную смерть» или «Если вы продолжите грешить, Бог накажет вас духовной смертью».
+
+# а Божий дар – вечная жизнь в Иисусе Христе, нашем Господе
+
+«но тем, кто принадлежит Христу Иисусу, Господу нашему, Бог даст вечную жизнь».
diff --git a/rom/06/intro.md b/rom/06/intro.md
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+# Римлянам 06 Общее примечание
+
+В этой главе Павел опровергает учение о том, что после того, как они будут спасены, христиане могут жить как захотят. Ученые называют это «антиномизмом» или «противоречием закону». Чтобы мотивировать людей на благочестивую жизнь, Павел вспоминает о той великой цене, которую Иисус заплатил за спасение христиан. (См: [[rc://*/tw/dict/bible/kt/save]] и [[rc://*/tw/dict/bible/kt/godly]])
+
+## Структура и формат
+
+Павел начинает эту главу, как бы отвечая на гипотетические возражения против того, чему он учил в главе 5. (См: [[rc://*/ta/man/translate/figs-hypo]]). Стихи 1,3 и 15,16 имеют одну и ту же структуру: риторический вопрос, озвучивающий мнение оппонентов "что же...?"; категорическое отверждение ("Нет!"); риторический вопрос, озвучивающий веру христиан ("разве вы не знаете...?).
+
+В первой части (6:1-14) Павел объясняет жизнь верующих во Христа, используя термины смерти и воскресения; во второй части (6:15-21) - используя термины рабства и служения тому или иному "хозяину" (греху или Богу).
+
+## Специальные понятия в этой главе
+
+### Рабы греха / рабы праведности
+
+Во времена Павла рабовладение было нормой. Апостол использует образ раба - человека, который принадлежит своему хозяину и должен выполнять все его приказы - чтобы объяснить жизнь неверующих людей. Грех описывается как злой хозяин, заставляющий человека грешить. "Рабство греху" ведет к смерти. Освободиться от рабства можно было только через смерть - ведь мертвый раб уже выполняет приказы господина.
+
+Бог или праведность так же описывается в терминологии рабства. Христиане - рабы Бога, рабы праведности. Но это хорошее рабство, ведь Бог - добрый и любящий хозяин. Служение ему ведет к жизни вечной.
+
+Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+В этой главе Павел использует риторические вопросы. По-видимому, цель этих риторических вопросов - заставить читателя увидеть свой грех и довериться Иисусу. (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/tw/dict/bible/kt/guilt]] и [[rc://*/tw/dict/bible/kt/sin]])
+
+## Другие возможные трудности при переводе этой главы
+
+### Смерть
+
+В этой главе Павел изображает «смерть» разными способами: физическая смерть, духовная смерть, царящий в сердце человека грех и конец чего-то. Он противопоставляет грех и смерть новой жизни во Христе и новому пути, по которому христиане должны идти после того, как они обретут спасение. (См: [[rc://*/tw/dict/bible/other/death]])
+
+## Ссылки:
+
+  * **[Римлянам 06:01 Примечание](./01.md)**
+
+**[<<](../05/intro.md) | [>>](../07/intro.md)**
diff --git a/rom/07/01.md b/rom/07/01.md
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+# Общие замечания:
+
+Чтобы объяснить переход от греховной жизни к жизни по благодати (6:1, 15), Павел переходит к следующему образу - образу брака (ср. образ смерти и жизни (6:2-13), образ рабства (6:14-23).
+
+# Связующее утверждение:
+
+Павел объясняет, как закон контролирует тех, кто хочет жить по закону. Закон господствует над человеком, пока он жив? Эту очевидную истину Павел иллюстрирует на примере брака. Пока живы оба супруга, брак действует над ними. Братья Здесь это слово обозначает всех христиан, как мужчин, так и женщин.
diff --git a/rom/07/02.md b/rom/07/02.md
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+# Связующее утверждение:
+
+В этом стихе начинается объяснение того, что именно Павел подразумевал под фразой «закон господствует над человеком, пока он жив» (Римлянам 7:1).
+
+# Замужняя женщина связана законом с живым мужем
+
+Закон связывает жену с её мужем, пока он жив, и только смерть мужа освобождает жену от законного брака! Так и закон. Если ты руководствуешься им, то пока ты жив, ты под законом. Замужняя женщина Это относится к любой женщине, состоящей в браке.
+
+# Освобождается от закона замужества
+
+Буквально "освобождается от закона мужа" (то есть от закона, который связывал ее с живым мужем - κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός). В следующем стихе Павел объясняет, что "быть связанной с мужем" означает невозможность вступать в брак с другим мужчиной.
diff --git a/rom/07/03.md b/rom/07/03.md
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+# Будет считаться нарушительницей супружеской верности
+
+Верно и обратное: если умрет муж, она свободна от закона (7:2) и не будет прелюбодейцею, вышедши за другого мужа. Вдову, вновь выходящую замуж, нельзя обвинить в прелюбодеянии, так как она свободна от закона.
+
+# Свободна от закона
+
+ἐλεύΘερος: свободный, вольный, независимый. Здесь свобода от закона означает отсутствие необходимости соблюдать закон, так как нет больше необходимых условий для его выполнения. В браке могут быть только двое, если один из двух к примеру умер, второй не может выполнять требования брака, так как эти требования применимы только к двоим: мужу и жене в равной степени. Вдовец или вдова не могут далее выполнять условия брака. Также и закон. Это всегда две стороны.
diff --git a/rom/07/04.md b/rom/07/04.md
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+# Умерли для закона через тело Христа
+
+Имеется в виду "через смерть Христа" - в крещении верующий отождествляется со смертью Христа (см.6:3-4).
+
+Как умер верующий для греха (6:2) и тем освободился от него (6:18,22), так умер он и для закона, а, значит, освободился от него (6:14; сравните с Гал. 2:19). Подобно жене, выходящей из-под власти мужа после его смерти, верующий становится неподвластным более закону благодаря освобождению от закона, которое он получает через Тело Христа, преданное смерти на кресте.
+
+# Принадлежать другому, Воскресшему из мёртвых
+
+Вследствие происшедшего христианин подпадает под власть "другого" - "принадлежит другому, Воскресшему из мертвых" (сравните Рим. 6:4,9). Этот "другой", конечно, Господь Иисус Христос. В каком-то смысле верующие связаны с Ним, как связана невеста с женихом. Поэтому Церковь называется Его невестою (Еф. 5:25). Цель Бога во всем этом - достичь такого положения, чтобы мы "приносили плод" Ему (стих 4; сравните Рим. 6:22; Гал. 5:22-23; Фил. 1:11).
+
+# Чтобы приносить плод для Бога
+
+Только духовно живая личность в состоянии приносить духовный плод, и плод этот - святая жизнь (сравните Иоан. 15:4-5). Лишь вступив в брак со Христом, можем мы производить духовное потомство (приводя ко Христу новых последователей) и иные духовные плоды. Заметьте, что от обращения во 2-м лице - "вы" в 4 стих Павел в 5 и 6 стихах переходит к "мы", включая и себя самого в число тех, о ком говорит.
diff --git a/rom/07/05.md b/rom/07/05.md
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+# Когда мы жили по плоти
+
+ὅτε γὰρ ἦμεν ἐν τῇ σαρκί - "Потому что когда мы были в плоти". Греческое слово "саркс" часто означает у Павла "греховную природу"; это же слово у него в Рим. 7:18 и 25).
+
+# Греховные страсти...чтобы приносить плод смерти
+
+"Греховные страсти действовали... в частях нашего тела" - это синекдоха; имеется в виду весь человек. Альтернативный перевод: "греховные страсти действовали... в нас".
+
+"Греховные страсти действовали через Закон"
+
+τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ("греховные страсти через закон действовали"). Павел связывает Закон и грех (см. 5:13, 20; далее 7:7-13) - осознание того, что что-то является греховным, злым, не только не останавливает грешного человека, но напротив, подстегивает желание. Альтернативный перевод: "греховные страсти посредством закона действовали в нас" или "греховные страсти, подстегиваемые законом, действовали в нас".
+
+πάΘημα: страдание, чувство. ἁμαρτία: грех, прегрешение, преступление, провинность, проступок, греховность.
+
+τὰ παθήματα τῶν ἁμαρτιῶν - "Чувства греховные". καρποφορέω: плодоносить, приносить плод. Доводя до сознания человека, что то-то и то-то запрещено, закон тем самым "обнаруживал" греховный характер человеческих поступков и действий, как это ясно из 7:7-13. Соответственно "плоды", приносимые неверующими, были не "плодами Богу" (стих 4), но "плодами смерти" (стих 5). Мысль эта - о том, что грех ведет к смерти, многократно повторена Павлом (5:15,17,21; 6:16,21,23; 7:10-11,13; 8:2,6,10,13).
diff --git a/rom/07/06.md b/rom/07/06.md
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+++ b/rom/07/06.md
@@ -0,0 +1,3 @@
+# Когда мы умерли для закона...мы освободились от него
+
+"Но ныне", сейчас, после своего отождествления со Христом, верующие, став частью Его, мертвы для закона. И как вдова освобождается от обязательств, налагаемых на нее брачными узами, так и верующий освобождается от уз закона и греха, "обнаруживаемого" им во Христе. Цель такого освобождения - в том, - чтобы нам служить Богу (в оригинале - "чтобы нам быть рабами Богу" сравните 6:6,16,17-18,20,22) в обновлении духа, я не по ветхой букве. То есть, не по закону, а по благодати.
diff --git a/rom/07/07.md b/rom/07/07.md
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+++ b/rom/07/07.md
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+# Итак, что скажем? Неужели грех произошел от закона?
+
+Τί οὖν ἐροῦμεν - "Итак, что скажем"? ὁ νόμος ἁμαρτία - "Закон - грех"? Или: "закон это грех"? См. 6:1, 15 - Павел начинает новый раздел, используя ту же форму, что и в 6:1, 15 (см. так же 7:13): вопрос "итак, что же скажем?"; риторический вопрос, озвучивающий мнение оппонентов за которым следует категорическое отрицание (μὴ γένοιτο).
+
+Нет / Никак
+
+μὴ γένοιτο - "да не будет этого"! Парафраз: «Конечно же, это неправда!» Данное выражение даёт максимально возможный отрицательный ответ на предыдущий риторический вопрос. Если в вашем языке есть подобное отрицательное выражение, которое вы можете использовать здесь, используйте его. Но я узнал грех не иначе как через закон Закон обнаруживает грех (7:5), но это никак не означает, что он греховен сам по себе. Он как лакмусовая бумажка, сразу же показывает, что и где неправедно. Ведь я не узнал бы, что значит «желать», если бы закон не говорил: «Не желай». И для большей конкретности Павел рассматривает своё утверждение на конкретном примере - желание. Закон говорил: "не пожелай" (Исх. 20:17; Втор. 5:21), однако, это лишь разжигало в людях желания; здесь в значении "похоти", и они еще больше желали.
+
+# Но я узнал
+
+"Я" здесь и до конца главы. Павел пишет, используя местоимение 1 лица ед.числа ("я"). На своем собственном примере он говорит о каждом человеке. я узнал грех не иначе как через закон.
+
+# Ведь я не узнал бы, что значит «желать», если бы закон не говорил: «Не желай»
+
+Далее до конца главы Павел объясняет, каким образом связаны грех и закон. Закон дает понимание добра и зла, но он не дает силы противостоять злу. Зная закон, человек понимает, что он грешит, но остановиться не может. Альтернативный перевод: "Но если бы не Закон, я и не знал бы, что такое грех. Если бы Закон не сказал: "Не пожелай...", — я и не знал бы такого желания."
diff --git a/rom/07/08.md b/rom/07/08.md
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index 00000000..d15939ba
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+++ b/rom/07/08.md
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+# Но грех нашёл повод ... произвёл во мне любое желание
+
+ἀφορμὴν δὲ λαβοῦσα - буквально "взяв возможность". Альтернативный перевод: "Грех, использовал заповедь, чтобы произвести во мне..." любое желание πᾶσαν ἐπιθυμίαν - можно перевести как "различные желания", "различные страсти".
+
+ἀφορμή: повод, причина, основание, возможность. Конкретные заповеди закона возбуждают это греховное начало, стимулируя его к действию в нарушение заповедей, которые, таким образом, принимают характер преступления (4:15; сравните с 3:20; 5:13б,20). Слово "желание" включает в себя как желание иметь то, что принадлежит другим людям, так и неправильное сексуальное желание (страсти и похоти).
+
+# Потому что без закона грех мёртв
+
+Если нет различения добра и зла, то нет возможности назвать что-то "грехом" - люди просто живут инстинктами, никак не оценивая своих желаний и поступков.
+
+Конечно, не значит, что грех не существовал бы, если бы не было закона (5:13), однако, до того, как пришел закон, грех был менее активен, ибо закон не только обнаруживает, но и возбуждает "греховные страсти" (7:5). Альтернативный перевод: «если бы не было закона, не было бы нарушения закона, так что и греха не было бы».
diff --git a/rom/07/09.md b/rom/07/09.md
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+++ b/rom/07/09.md
@@ -0,0 +1,7 @@
+# Когда-то я жил без закона
+
+Выражение "я жил некогда без закона" некоторые понимают обобщенно - как относящееся ко всему опыту человечества в период между изгнанием Адама и Евы из рая и получением закона Моисеем. Однако оснований для такого понимания нет. Апостол, очевидно, говорит о собственном опыте, то есть о себе самом в детском и даже в юношеском возрасте, когда в полной мере он еще не понимал значения Божиих заповедей.
+
+# Но когда пришла заповедь, грех ожил
+
+Под словами "но когда пришла заповедь" подразумевается не "когда заповедь была дана через Моисея", но - личное прозрение Павла, ьак как он говорит о своем личном опыте. Поэтому, когда он, еще до своего обращения, вдруг осознал смысл той же заповеди "не пожелай" во всей ее полноте, его греховное начало, всегда жившее в нем, заявило о себе явно и в полный голос (то есть, именно для него "грех ожил") - и появилось желание нарушить упомянутую заповедь. А это привело к тому, что Павел умер духовно (сравните 6:23а) - умер по приговору закона, который он нарушил. Заповедь "не пожелай" дана была в помощь людям, чтобы они поняли, как им нужно жить, однако, на деле, она стала причиной смерти, потому что в человеческих сердцах царствует грех.
diff --git a/rom/07/10.md b/rom/07/10.md
new file mode 100644
index 00000000..f9a926a5
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+++ b/rom/07/10.md
@@ -0,0 +1,7 @@
+# А я умер.
+
+Когда Павел осознал, что он грешит, он понял, что он духовно мертв - то есть не может жить так, как он бы хотел (см. 7:17).
+
+И таким образом, заповедь, которая была дана для жизни, послужила к моей смерти
+
+Таким образом грех соблазняет людей (сравните 2-Кор. 11:3; 1-Тим. 2:14) и, соблазнив, ведет их к смерти (буквально "убивает"), но не к физической смерти, а к духовной.
diff --git a/rom/07/11.md b/rom/07/11.md
new file mode 100644
index 00000000..ed13fec6
--- /dev/null
+++ b/rom/07/11.md
@@ -0,0 +1,13 @@
+# Потому что грех нашёл повод в заповеди, обманул меня и через неё убил
+
+Как и в [Римлянам 7:7-8](./07.md), Павел описывает грех как человека, который может сделать следующие 3 вещи: воспользоваться положением, обмануть и убить. Альтернативный перевод: «Так как я хотел согрешить, я обманул сам себя, думая, что могу одновременно грешить и подчиняться заповеди, но Бог наказал меня за непослушание заповеди, отделив меня от Себя». (См: [[rc://*/ta/man/translate/figs-personification]])
+
+# Грех
+
+«Моё желание грешить»
+
+# От заповеди
+
+Здесь заповедь (εντολη) используется как синоним к закону (νομος).
+
+Павел сравнивает грех с человеком, который может действовать. Посмотрите, как вы перевели это в Римлянам 7:8.
diff --git a/rom/07/12.md b/rom/07/12.md
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+++ b/rom/07/12.md
@@ -0,0 +1,5 @@
+# А ведь закон свят, и заповедь свята, праведна и добра
+
+Здесь заповедь (εντολη) и закон (νομος) используются как синонимы.
+
+Грех - это внутренний враг человека (Быт. 4:7). Закон же не только не грешен (Рим. 7:7), но свят, и заповедь ("не пожелай", которая, будучи частью закона, как бы представляет его в целом) свята и праведна и добра.
diff --git a/rom/07/13.md b/rom/07/13.md
new file mode 100644
index 00000000..408b82e4
--- /dev/null
+++ b/rom/07/13.md
@@ -0,0 +1,29 @@
+# Общие замечания:
+
+Итак...? Нет (Τὸ οὖν... μὴ γένοιτο·)Павел начинает новый раздел (см. 6:1, 14, 7:7), чтобы объяснить крайне сложную тему взаимосвязи святого Закона и греха.
+
+Связующее утверждение:
+
+Павел говорит о внутренней борьбе: борьбе между грехом в своем внутреннем человеке и между Божьим законом в разуме, борьбе между грехом и добром.
+
+# Итак, неужели доброе стало для меня смертельным?
+
+Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος - "Итак, доброе стало мне смертью"? Павел предвосхищает другое возможное недоумение, могущее возникнуть у читателей относительно связи между грехом и законом. Только что он упомянул, что "заповедь добра" и вот теперь спрашивает: "Итак, (неужели) доброе сделалось мне смертью?"
+
+# Нет / Никак
+
+См. Рим. 7:7.
+
+# Но грех, чтобы проявить себя грехом, действует через доброе и убивает меня.Таким образом, грех становится крайне грешен через заповедь
+
+ἀλλ’ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία - "Но грех, чтобы быть явлен грехом". φανη̣ (пассив) от φαίνω: являться, показываться; казаться, представляться. С пассивом: явлен, показан, представлен.
+
+Но грех, чтобы проявить себя грехом (ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία). Грех потому и грех, что доброе обращает в злое (ср.: Бог злое обращает в доброе Рим 8:28). Альтернативный перевод: "Это сделал грех и тем явил себя в своем истинном обличье: он взял это доброе и сделал так, что оно принесло мне смерть".
+
+Грех использует заповеди, которые добры сами по себе, как средство убивать человека, а потому:
+
+# Грех становится крайне грешен посредством заповеди
+
+Буквально: "чтобы стал очень греховным грех через заповедь" (ἵνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς). Альтернативный перевод: "вот почему заповедь/закон выявляет всю греховность греха".
+
+Живущий в человеке грех использует как отдельные заповеди, так и весь закон в целом - "святые, праведные и добрые", - чтобы явить свою противную и противящуюся Богу сущность и продемонстрировать силу своего воздействия на человека.
diff --git a/rom/07/14.md b/rom/07/14.md
new file mode 100644
index 00000000..28ce6d5c
--- /dev/null
+++ b/rom/07/14.md
@@ -0,0 +1,5 @@
+# Закон духовный, а я плотской, продан греху
+
+Павел противопоставляет закон и себя (то есть на своем примере каждого человека). Человек "продан греху", то есть находится в собственности у греха, в рабстве у греха (см. 6:20-21). Грех персонализируется (как будто это живое существо, человек), а человек ("я") выступает объектом действия греха. Не человек грешит, а грех действует через человека (см. 7:17 и последующие стихи до конца главы).
+
+"А я плотской, продан греху" -  здесь Павел начинает использовать глаголы настоящего времени. Неясно, говорит ли он о своих мыслях и переживаниях на момент написания послания (то есть когда он уже уверовал в Иисуса), или о том времени, когда он еще не знал Христа (и настоящее время используется как риторический прием, для большей выразительности).
diff --git a/rom/07/15.md b/rom/07/15.md
new file mode 100644
index 00000000..e8d8d0a8
--- /dev/null
+++ b/rom/07/15.md
@@ -0,0 +1,7 @@
+# Связующее утверждение:
+
+На собственном примере Павел говорит о внутренней борьбе каждого человека: борьбе между Божьим законом и грехом.
+
+Я не понимаю, что делаю.
+
+Грех, к ужасу Павла, продолжает жить и в верующем человеке, который все еще подлежит физической смерти (в наказание за грех). Другими словами, грех, живущий в христианине, продолжает предъявлять на него права как на свою собственность и после обращения того к Господу. Отсюда христианин ненавидит то, что он делает, но вынужден порой что-то делать неугодное Богу в борьбе со своей плотью.
diff --git a/rom/07/16.md b/rom/07/16.md
new file mode 100644
index 00000000..85d64493
--- /dev/null
+++ b/rom/07/16.md
@@ -0,0 +1,3 @@
+# Если же делаю то, что не хочу, то соглашаюсь с законом, что он добр
+
+Нет никаких оснований думать, будто Павел не имел в виду собственные проблемы - как верующего человека - своё духовное состояние на тот момент. Когда апостол что-то делает не так и видит, как это представляет закон, он соглашается, что закон видит это правильнее, а значит это он, Павел, что-то делает не правильно.
diff --git a/rom/07/17.md b/rom/07/17.md
new file mode 100644
index 00000000..5b11be0e
--- /dev/null
+++ b/rom/07/17.md
@@ -0,0 +1,5 @@
+# И уже не я это делаю, а грех, который живет во мне
+
+Грех выступает в качестве субъекта, а человек - в качестве объекта действия. Это продолжает образ "раба" из предыдущей главы: раб не волен в своих желаниях, он выполняет желания своего господина.
+
+Это, конечно, не означает, что Павел хочет избежать личной ответственности за свои действия - он лишь говорит о противоречии, конфликте между его желаниями, намерениями и грехом, живущим в нем.
diff --git a/rom/07/18.md b/rom/07/18.md
new file mode 100644
index 00000000..25682768
--- /dev/null
+++ b/rom/07/18.md
@@ -0,0 +1,5 @@
+# Я знаю, что добро не живёт во мне, то есть в моей плоти, ведь я хочу делать добро, а возможности сделать его не нахожу
+
+ἀγαΘός: 1. внутр. кач.добрый, благий, щедрый; 2. внешн. кач.хороший, полезный. σάρξ: человеческая греховная природа.
+
+τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ - "Как же производить хорошее, нет". То есть, он не знает, как производить хорошее (доброе). Личный опыт подсказывает Павлу, что "закон добр" (стих 16). Но с другой стороны апостол откровенно признает: "Ибо знаю, что не живет во мне, то есть, во плоти моей доброе" (сравните стих 5, 25). Он имеет в виду не физическую плоть, но то присущее человеку греховное начало, которое проявляет себя в делах, диктуемых ему разумом и плотью (телом). В подтверждение последнего своего заявления Павел поясняет: "потому что желание добра есть во мне, но чтобы сделать оное, того не нахожу" (другими словами: "не могу это свое желание осуществить").
diff --git a/rom/07/19.md b/rom/07/19.md
new file mode 100644
index 00000000..a9f526d9
--- /dev/null
+++ b/rom/07/19.md
@@ -0,0 +1,3 @@
+# Добро, которое хочу делать, не делаю, а зло, которое не хочу делать — делаю
+
+Апостол тем самым признает, что даже и в нем, верующем человеке, живет греховное начало, которое когда-то владело им как своим рабом и все еще действует в нем, заставляя совершать вещи, которые ненавистны ему, и мешая ему делать то, что он хотел бы делать. С этой проблемой сталкиваются все верующие.
diff --git a/rom/07/20.md b/rom/07/20.md
new file mode 100644
index 00000000..b7c17212
--- /dev/null
+++ b/rom/07/20.md
@@ -0,0 +1,3 @@
+# Но грех, который живёт во мне
+
+См. стих 17.
diff --git a/rom/07/21.md b/rom/07/21.md
new file mode 100644
index 00000000..4b52524c
--- /dev/null
+++ b/rom/07/21.md
@@ -0,0 +1,5 @@
+# Итак, я понял закон: когда хочу делать добро, во мне находится зло
+
+εὑρίσκω ἄρα τὸν νόμον; ευρισκω - понять, обнаружить, открыть. Так как выше Павел говорил о значении закона и об отношении закона и греха, о том, что именно закон дал ему понимание, что он желает не то, что нужно (7:7), здесь он приходит к выводу: именно закон дает человеку понимание, что он (человек) не может делать добро. Закон научает человека различать добро и зло, и приводит к осознанию, что внутри человека живет зло (грех).
+
+Вот суть закона - обнаруживать грех, выявлять его, выносить наружу. Этот закон, или принцип, о котором говорит Павел в 7:21, выражается в постоянном присутствии злого начала в человеке, которое заявляет о себе, коль скоро человек проявляет намерение сделать добро.
diff --git a/rom/07/22.md b/rom/07/22.md
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+# Внутренним человеком
+
+κατὰ τὸν ἔσω ἄνθρωπον - "По / во внутреннем человеке". Павел подчеркивает здесь тот факт, что "по внутреннему человеку нахожу удовольствие в законе Божием" (сравните с 7:25). Выражение "внутренний человек" встречаем также во 2-Кор. 4:16 и Еф. 3:16. Псалмопевец Давид тоже находил удовольствие в законе Божием, о чем говорил неоднократно (к примеру, Пс. 118:16,24,47; сравните с Пс. 1:2).
diff --git a/rom/07/23.md b/rom/07/23.md
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+# Но в частях моего тела вижу другой закон, который противодействует закону моего ума и делает меня пленником
+
+Павел противопоставляет "части моего тела" (что является синекдохой и означает его самого) и "внутреннего человека" из предыдущего стиха (далее он противопоставляет свое "тело смерти" и свой "ум" - стихи 24, 25). другой закон, который противодействует закону моего ума здесь так же противопоставляется "закон моего ума" (ст. 22 "Божий закон") и "другой закон"/"греховный закон".
+
+μέλος: член, часть тела.
+
+ἕτερον νόμον - "Иной (другой, инородный, чуждый) закон", то есть, не тот, который дан через Моисея.
+
+# Который противодействует закону моего ума
+
+Закон греха постоянно действует в двух направлениях: противоборствует "закону ума" верующего и делает его "пленником" греха, живущего в "членах" его. Другими, словами, греховное начало не прекращает "военных действий" против новой природы христианина, пытаясь взять над нею верх и подчинить ее себе (стих 14, 25 и 6:17,19-20) с тем, чтобы верующий поступал в угоду греху. Павел называет эту новую природу "законом ума моего" (сравните 7:25) - по причине ее способности ума воспринимать нравственные законы и выносить суд, опираясь на критерии морали.
diff --git a/rom/07/24.md b/rom/07/24.md
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+# Кто избавит меня от этого смертного тела?
+
+Буквально "от этого тела смерти" (τοῦ σώματος τοῦ θανάτου τούτου), что означает, что тело либо "принадлежит смерти" либо "несет в себе смерть". Это вопль отчаяния: понятно, что "избавиться от тела" человек не может, единственный способ "избавиться от тела" - это смерть. Но "избавиться от тела" он хочет для того, чтобы избежать смерти, потому что тело уже несет в себе смерть. Павел показывает всю безысходность ситуации, в которой находится человек.
+
+ῥύομαι: избавлять, освобождать, спасать.
+
+Павел сознает, что пока находится в этом теле, постоянно будет сталкиваться с проблемой живущего в нем греха, одолеть который своими силами так и не сумеет. Здесь он называет свою человеческую плоть "телом смерти", а в Рим. 6:6 - "телом греховным".
diff --git a/rom/07/25.md b/rom/07/25.md
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+# Благодарю моего Бога через Иисуса Христа, нашего Господа
+
+Это ответ на вопрос, заданный в Римлянам 7:24. Он может быть истолкован как "Благодарю Бога, который сделал это (избавил меня от этого смертного тела) через Иисуса Христа" или "сделает это (избавит меня...) через Иисуса Христа".
+
+# Тот же самый
+
+Буквально "сам я" (αὐτὸς ἐγὼ) может быть переведено как "я сам по себе" или "тот же я".
+
+# Своим умом служу Божьему закону, а телом – закону греха
+
+Буквально: "с одной стороны умом служу закону Божьему, с другой стороны плотью - закону греха".
diff --git a/rom/07/intro.md b/rom/07/intro.md
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+# Римлянам 07 Общее примечание
+
+## Структура и формат
+
+### «Разве вы не знаете»
+
+Павел использует эту фразу для обсуждения новой темы, связывая следующие стихи с предыдущим учением.
+
+## Специальные понятия в этой главе
+
+### «Мы освободились от закона»
+
+Павел объясняет, что закон Моисея больше не имеет силы. Хотя это является истиной, вечные принципы закона отражают характер Бога. (См: [[rc://*/tw/dict/bible/kt/lawofmoses]])
+
+## Важные речевые обороты в этой главе
+
+### Брак
+
+Писание часто использует брак как метафору. Здесь Павел использует её с целью описать, как церковь должна относиться к закону Моисея и теперь ко Христу. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Другие возможные трудности при переводе этой главы
+
+"Я" в 7:14-25 Во второй части седьмой главы апостол Павел пишет, используя 1 лицо ед. число ("я") и глаголы настоящего времени. Апостол пишет о себе как о человеке, который душой ("умом") стремится к исполнению Божьих заповедей, но "живущий во мне грех" не позволяет этого. Богословы разделяются во мнениях, что здесь имеется в виду. Либо Павел описывает свое состояние до уверования во Христа, а после уверования человек отдает себя "в рабы праведности" (см. 6:11-14, 16-22), или же Павел описывает состояние верующих во Христа - стремящихся жить праведно, но все еще "ожидающих искупления тела" (7:24, 8:23). Скорее всего, здесь присутствует так называемая "реализованная эсхатология", свойственная богословию Павла, основной характеристикой которой являются слова "уже, но еще не...": "мы уже искуплены, но все еще ожидаем полного освобождения"; "мы уже оправданы и освящены, но все еще пытаемся жить праведно".
+
+### Ссылки:
+
+  * **[Римлянам 07:01 Примечание](./01.md)**
+
+**[<<](../06/intro.md) | [>>](../08/intro.md)**
diff --git a/rom/08/01.md b/rom/08/01.md
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+# Связующее утверждение:
+
+Павел дает ответ на борьбу, происходящую между грехом и добром.
+
+# Итак
+
+"итак" указывает на связь с предыдущими рассуждениями. Можно перевести как "Поэтому", "на основании этого"
+
+# сегодня
+
+νῦν можно перевести как "теперь", "в настоящее время"
+
+# нет никакого осуждения
+
+Οὐδὲν ("нет никакого") - усиленное отрицание "нет совсем" κατάκριμα: осуждение, наказание (за преступление). См. так же комментарий в Общих замечаниях к главе 8.
+
+для тех, кто в Иисусе Христе
+
+τοῖς ἐν Χριστῷ Ἰησου - "те, кто во Христе Иисусе". Быть "во Христе" - важнейшая идея для Павла. См. Общие замечания к главе 8.
+
+Те, кто во Христе Иисусе оправданы, объявлены праведными и ходят в Его благодати (Рим. 5:2), и гнев Его не направлен на них (1:18); таковые наследуют жизнь вечную (5:17-18, 21). Сам Иисус Христос является гарантией безопасности для тех, кто соединился с Ним по вере. В наиболее достоверных греческих манускриптах на этом поставлена точка. Слова "живут не по плоти, а по духу", перенесены сюда, по-видимому, из 4 стиха - в стихе 4 объясняется, что значит быть "во Христе".
+
+(См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/08/02.md b/rom/08/02.md
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+# закон духа жизни в Иисусе Христе
+
+νόμος τοῦ πνεύματος - закон духа (Духа).  Речь иде о Божьем Духе.  В свете того, что в Рим. 7:7-25 Павел свидетельствует о собственной борьбе как верующего с живущим в нем грехом, - "дух жизни" во 2 стихе есть Святой Дух Божий, а не получаемый каждым уверовавшим "дух" новой, природы его. Святой Дух - это третья Личность Божества, Которая производит возрождение человека, обращающегося к Богу (Тит. 3:5), и дает ему новую жизнь (Ин. 3:5-8), жизнь воскресения во Христе (Рим. 6:4,8,11). Здесь, в Рим. 8:2, Павел первый раз упоминает Духа Святого после 5:5, но по 8:27 включительно он упомянет Его еще 18 раз. Альтернативный перевод: «дух Божий во Христе Иисусе»
+
+# освободил меня от закона греха и смерти
+
+Освобождение от закона греха и смерти - это метафора, которая означает, что закон греха и смерти больше не контролирует нас. Альтернативный перевод: «сделал так, что закон греха и смерти больше нас не контролирует». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# закона греха и смерти
+
+Возможные значения выражения "закон греха и смерти": 1) внутреннее устройство человека, естественная склонность ко греху, которая приводит к смерти, в том числе и духовной смерти (см. 7:23). Альтернативный перевод: «закон, который приводит к греху и смерти». 2) или же речь все еще идет о Моисеевом законе, который, дав человеку понимание добра и зла, не дает ему силы для следованию добру (см. следующий стих).
diff --git a/rom/08/03.md b/rom/08/03.md
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+++ b/rom/08/03.md
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+# Так как..., то...
+
+эта конструкция указывает на причинно-следственную связь: причина - закон бессилен; следствие - Бог послал Сына. Можно передать эту связь иначе: "закон был бессилен, и поэтому" или "из-за того, что закон был бессилен, Бог послал..."
+
+# закон, который ослаблен греховной природой, был бессилен,
+
+речь идет о законе Моисея (иудейском законе). "Плоть" (σαρξ) здесь - это греховная человеческая природа. Закон, хоть и хороший и правильный, не мог быть полностью исполнен в силу греховности человеческой природы (см. 7:14-20). Закон не работал в полной мере - не спасал человека от греха - потому, что человек имеет внутреннюю склонность ко греху, и закон не в силах преодолеть эту склонность.
+
+ἀδύνατος: бессильный, немощный, неспособный. ἀσΘενέω: быть слабым или немощным, изнемогать. Неверно, полагают некоторые, будто закон был бессилен сам по себе - ведь "закон - свят, и заповедь (его) свята и праведна и добра" (7:12). Однако по причине греховности, присущей самой человеческой природе, не мог закон освободить человека от греха. Греческое слово σάρξ (саркс), чаще всего переведенное как "плоть", может означать как испорченность человеческой природы, так и человеческую немощь (7:5,18,25; 8:4-5,8-9,12-13).
+
+# Своего Сына в теле, подобном греховному телу
+
+ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας - "Бог Своего Сына послал в подобии плоти греховной". Все люди имеют врожденную склонность ко греху, эта склонность внедрена в саму плоть (тело) человека и передается каждому человеку с зачатия и рождения. Хотя физическое тело Христа было таким же, как у всех других людей, Он, будучи Сыном Божиим, не имел внутренней склонности ко греху - его тело не было "греховным", в этом смысле оно было лишь похоже на греховную плоть любого другого человека. Грех не мог действовать в теле Христа, как он действовал в каждом человеке, начиная от Адама (см. Лук. 1:35).
+
+# в жертву за грех и осудил грех в теле
+
+καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί - "И жертвой за грех осудил (вынес приговор) греху в плоти". ἁμαρτία: жертва за грех (см. Лев 4:24). Иисус был изначально послан Отцом на землю как "жертва за грех". И то, что и Отец и Сын сделали, они сделали с целью осуждения греха. Бог-Отец осудил тем, что послал Сына, Сын осудил грех Своею смертью на кресте - так что те, которые в Нем, избавлены от осуждения. Цель этого заключалась в том, "чтобы оправдание закона исполнилось в нас, живущих не но плоти, но по духу".
diff --git a/rom/08/04.md b/rom/08/04.md
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+# чтобы оправдание закона исполнилось в нас
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «чтобы мы могли выполнить то, что требует закон». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# в нас, кто живёт не по греховной природе
+
+ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν - "в нас, ведь мы ходим не по плоти". Плоть (σαρξ) здесь означает греховную природу человека ("грешное тело"). "Ходить" - это метафора, описывающая жизнь человека, часто используется в Новом Завете. "жить не по греховной природе" - то есть не подчиняться внутренней склонностью ко греху. Альтернативный перевод: «в нас, которые не подчиняются своим греховным желаниям». (См: [[rc://*/ta/man/translate/figs-metaphor]] или [[rc://*/ta/man/translate/figs-idiom]])
+
+# а по духу
+
+«но кто повинуется Святому Духу»
diff --git a/rom/08/05.md b/rom/08/05.md
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+# живет по...
+
+κατὰ... ὄντες - буквально "быть согласно...", "жить в соответствии с..."
+
+# думает о греховном
+
+глагол φρονεω означает "думать", "помышлять", "чувствовать", "быть солидарным с". Значение этого глагола здесь также нужно соотносить со значением однокоренного слова τὸ φρόνημα в следующем стихе ("цель", "устремление", "намерение"). "думать о греховном" - то есть быть полностью погруженным своими мыслями и чувствами в греховное, стремиться к греховному. Альтернативный перевод: "Тот, кто живет согласно греховной природе, живет устремлениями этой природы. А тот, кто живет согласно Духу - живет устремлениями Духа.
diff --git a/rom/08/06.md b/rom/08/06.md
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+# Связующее утверждение:
+
+Павел продолжает противопоставлять греховную природу ("плоть") Духу, Который теперь находится в нас.
+
+# Размышления по греховной природе...
+
+τὸ φρόνημα ("размышления") означает так же "цель", "устремление" "намерения". τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος - "Потому что помышления (намерения, устремления) плоти - смерть". Другими словами, все помышления плоти рано или поздно заканчиваются смертью, в том числе и духовной.
+
+# духовные размышления...
+
+τὸ φρόνημα ("размышления") означает так же "цель", "устремление" "намерения". τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη - "Помышления же Духа - жизнь и мир". εἰρήνη: мир как безопасность, как покой; часто как благополучие как евр. שָׂלוֹם‎ (шалом).
diff --git a/rom/08/07.md b/rom/08/07.md
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+# размышления по греховной природе
+
+τὸ φρόνημα ("размышления") означает так же "цель", "устремление"; τὸ φρόνημα τῆς σαρκὸς
+
+ἔχΘρα: вражда - противоположность миру (см. стих 6).
+
+# потому что Божьему закону не подчиняются, да и не могут
+
+οὐχ ὑποτάσσεται - "Не подчиняются, не повинуются". ὑποτάσσω: подчиняться, покоряться, повиноваться, слушаться. οὐδὲ γὰρ δύναται - "Потому что и не могут". Нет на это ни сил, ни возможностей. См. 7:14-24 - греховная природа человека не способна исполнять Закон.
diff --git a/rom/08/08.md b/rom/08/08.md
new file mode 100644
index 00000000..088667fb
--- /dev/null
+++ b/rom/08/08.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+комментарии к этому стиху отсутствуют.
diff --git a/rom/08/09.md b/rom/08/09.md
new file mode 100644
index 00000000..07597d4e
--- /dev/null
+++ b/rom/08/09.md
@@ -0,0 +1,11 @@
+# Но вы живёте не по греховной природе, а по духу
+
+Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ’ ἐν πνεύματι - "Вы же не есть (живете) в плоти, но в Духе". "Живущие по плоти о плотском помышляют", т. е. сосредоточены на удовлетворении своих плотских желаний. Прямо противоположное происходит с верующими, которые "живут по духу и помышляют о духовном", т. е. о том, на что Дух, руководящий ими, направляет их мысли. Потому-то греховная природа верующего и живущий в нем Дух находятся в постоянном конфликте между собою (Гал. 5:17).
+
+# если только
+
+Эта фраза не означает, что Павел сомневается в том, что некоторые из них имеют Божий Дух. Павел хочет, чтобы они осознали, что все они имеют Дух Божий. Альтернативный перевод: «так как» или «потому что».
+
+# Если кто-то не имеет Духа Христа, тот и не Его
+
+То, что Дух Божий назван Духом Христовым, лишний раз свидетельствует о Божественности Иисуса Христа. Отсюда также ясно, что присутствие в человеке Святого Духа является знаком пребывания этого верующего во Христе. Важно и то, что в Рим. 8:10 как бы ставится знак равенства между присутствием Христа в верующем ("Христос в вас") и пребыванием в нем Духа Святого (стихи 9,11).
diff --git a/rom/08/10.md b/rom/08/10.md
new file mode 100644
index 00000000..90adcbd3
--- /dev/null
+++ b/rom/08/10.md
@@ -0,0 +1,15 @@
+# если... то...
+
+Здесь связь не условная, а причинно-следственная. Альтернативный перевод: "так как Христос в вас, тело мертво для греха" или "так как Христос в вас, ваше тело должно быть мертвым для греха"
+
+# если Христос в вас
+
+То, как Христос живёт в человеке, можно сформулировать яснее. Альтернативный перевод: «Если Христос живёт в вас благодаря Святому Духу». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# тело мертво для греха
+
+Возможные значения: 1) человек духовно мёртв к силе греха или 2) физическое тело всё равно умрет из-за греха ("тело смертно из-за греха"). (См: [[rc://*/ta/man/translate/figs-idiom]]). В результате присутствия Христа в человеке "тело человека становится мертво для греха (или "подлежит смерти"), но дух жив для праведности".
+
+# дух жив для праведности
+
+Возможные значения: 1) человек духовно жив, потому что Бог дал ему силы делать то, что правильно, или 2) Бог вернёт человека к жизни после его смерти, потому что Бог праведный, и Он даёт верующим вечную жизнь. "Дух же жив из-за (для) праведности". Дух же жив из-за праведности Христа. Поскольку Бог вменяет верующему праведность, тот жив духовно, т. е. живет духовной жизнью. Эта вечная духовная жизнь, присущая Самому Богу, действием Святого Духа и Иисуса Христа, пребывающих в верующем, делается и его достоянием уже теперь и здесь, на земле, хотя тело верующего и остается смертным.(См: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rom/08/11.md b/rom/08/11.md
new file mode 100644
index 00000000..6f8891e3
--- /dev/null
+++ b/rom/08/11.md
@@ -0,0 +1,17 @@
+# Если в вас живёт Дух
+
+Павел предполагает, что Святой Дух живёт в его читателях. Альтернативный перевод: «Поскольку Дух ... живёт в вас»
+
+# Того, Кто воскресил
+
+«Бога, Который воскресил»
+
+# воскресил Иисуса
+
+Здесь воскресить - это идиома, означающая, что кто-то умер, но снова стал живым. Альтернативный перевод: «снова вернул Иисуса к жизни». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# смертные тела
+
+«физические тела» или «тела, которые однажды умрут»
+
+Поскольку Бог "воскресил из мертвых Иисуса" (сравните 4:24; 6:4), Он обещает и верующим, в которых живет Его Дух (сравните 8:9), воскресивший Христа из мертвых, что "оживит и ваши смертные тела Духом Своим". Другими словами: Бог обещает всякому верующему духовное воскресение уже теперь (6:4,8,11), хотя верующий и продолжает оставаться в смертном теле, и физическое воскресение этого смертного тела - в будущем (6:5; 1-Кор. 6:14; 15:42,53; 2-Кор. 4:14).
diff --git a/rom/08/12.md b/rom/08/12.md
new file mode 100644
index 00000000..6c1a65ad
--- /dev/null
+++ b/rom/08/12.md
@@ -0,0 +1,11 @@
+# Итак
+
+союз "итак" (Ἄρα οὖν) указывает на связь с предыдущими рассуждениями. То, что будет сказано в этом стихе, является выводом из вышесказанного.
+
+# братья
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин.
+
+# мы не должники плоти, чтобы жить по плоти
+
+ὀφειλέτης: должник. Павел говорит о повиновении как о возвращении долга. Вы можете включить в перевод слово «должники». Альтернативный перевод: «но мы ничего не должны плоти, и нам не нужно подчиняться своим греховным желаниям». (См: [[rc://*/ta/man/translate/figs-ellipsis]] и [[rc://*/ta/man/translate/figs-metaphor]]). Если продолжить мысль апостола, каждый верующий - должник Бога, т. е. имеет ответственность перед Ним жить под контролем и водительством Духа Святого. Эту истину Павел, однако, выражает в негативной форме: мы не должники нашей греховной природы, чтобы жить сообразно ее похотям. Каждый христианин должен отказаться следовать ее диктату. Он не вправе позволять ей определять свой образ жизни.
diff --git a/rom/08/13.md b/rom/08/13.md
new file mode 100644
index 00000000..00314696
--- /dev/null
+++ b/rom/08/13.md
@@ -0,0 +1,11 @@
+# Ведь если вы живёте по греховной природе
+
+«Потому что, если вы живёте только для того, чтобы удовлетворять ваши греховные желания»
+
+# то умрёте
+
+буквально "приблизитесь к погибели" (μέλλετε ἀποθνῄσκειν)
+
+# а если умерщвляете греховные дела Духом, то будете жить
+
+Альтернативный перевод: «Но если с помощью силы Святого Духа вы будете умерщвлять (убивать) греховные дела, то будете жить». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/08/14.md b/rom/08/14.md
new file mode 100644
index 00000000..5a8e78ab
--- /dev/null
+++ b/rom/08/14.md
@@ -0,0 +1,7 @@
+# все, кого ведёт Божий Дух
+
+"ведёт" означает "вести за собой". "те, кого ведёт Божий Дух" - другими словами, "те, кто следует за Божьим Духом". (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# являются сыновьями Бога
+
+Здесь это означает всех верующих в Иисуса (и мужчин, и женщин) и часто переводится как «детьми Бога».
diff --git a/rom/08/15.md b/rom/08/15.md
new file mode 100644
index 00000000..2612c1c2
--- /dev/null
+++ b/rom/08/15.md
@@ -0,0 +1,11 @@
+# Потому что вы не приняли духа рабства
+
+Так чтобы читателям послания это было вполне понятно, Павел говорит: вы, христиане, вместо того, чтобы рабски дрожать от страха, можете подходить к Богу на правах близких Ему существ.
+
+# Которым восклицаем
+
+«Который побуждает нас восклицать». "восклицать" - то есть громко говорить, кричать.
+
+# но приняли Духа усыновления...«Авва, Отец!»
+
+"Авва" значит по-арамейски "отец" (в Новом Завете встречается еще в Мар. 14:36 и Гал. 4:6). [[rc://*/ta/man/translate/translate-unknown]] и [[rc://*/ta/man/translate/translate-names]])
diff --git a/rom/08/16.md b/rom/08/16.md
new file mode 100644
index 00000000..9d425f07
--- /dev/null
+++ b/rom/08/16.md
@@ -0,0 +1,3 @@
+# Этот самый Дух свидетельствует нашему духу
+
+Дух, который живет в верующих, является доказательством (свидетельством) того, что верующие - дети Божии.
diff --git a/rom/08/17.md b/rom/08/17.md
new file mode 100644
index 00000000..2a608276
--- /dev/null
+++ b/rom/08/17.md
@@ -0,0 +1,11 @@
+# Божьи наследники
+
+Павел говорит о христианских верующих, как будто они наследуют имущество и богатство от члена семьи. Альтернативный перевод: «Мы также однажды получим то, что обещал нам Бог». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# сонаследники Христу
+
+то есть получаем наследие вместе со Христом; получаем такое же наследие, как и Христос. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Если только страдаем с Ним, чтобы также прославиться с Ним.
+
+Бог прославит верующих во Христа так же, как Он прославил Самого Христа - через воскресение. Однако чтобы прийти к этой славе, необходимо пройти тот же путь, что и Христос - путь страданий (см. след. стих).  (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/08/18.md b/rom/08/18.md
new file mode 100644
index 00000000..e3a530d4
--- /dev/null
+++ b/rom/08/18.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+В этом разделе, который заканчивается в [Римлянам 8:25](../08/25.md), Павел напоминает нам как верующим, что наши тела будут изменены благодаря искуплению.
+
+# Я считаю
+
+можно перевести как "я уверен" или "я думаю" (λογιζομαι).
+
+# страдания... ничего не значат в сравнении с... славой
+
+То есть по сравнению со славой, страдания не имеют значения.
+
+# нынешние временные страдания... слава, которая откроется в нас
+
+противопоставление страданий и славы строится на том, что страдания "сейчас" и "временны", а слава ожидает нас в будущем. Альтернативный перевод: "страдания нынешнего времени... слава, которая нас ждет".
diff --git a/rom/08/19.md b/rom/08/19.md
new file mode 100644
index 00000000..7cabbf40
--- /dev/null
+++ b/rom/08/19.md
@@ -0,0 +1,13 @@
+# творение с надеждой ожидает
+
+"творение" (η κτισης) - мироздание, все, что сотворено Богом.
+
+В Рим. 8:19-21 Павел объясняет, что взаимозависимость человека и окружающей его природы не исчерпывается земною жизнью: в соответствии с Божиим планом спасения человечества она продолжится в жизни будущей.
+
+# когда Бог явит Своих сыновей
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «того времени, когда Бог открыто явит детей». (См: [[rc://*/ta/man/translate/figs-activepassive]]). По-видимому, это отсылка к предыдущему стиху - "слава Божия откроется в нас (явится в нас)", потому что здесь используется однокоренное слово "открывать/откровение) (αποκαλυπτω/αποκαλυψις).
+
+# Своих сыновей
+
+Здесь это означает всех верующих в Иисуса - и мужчин, и женщин. Вы также можете перевести это как «Божьих детей».
diff --git a/rom/08/20.md b/rom/08/20.md
new file mode 100644
index 00000000..ef39f0c7
--- /dev/null
+++ b/rom/08/20.md
@@ -0,0 +1,9 @@
+# творение
+
+"творение" (η κτισης) - мироздание, все, что сотворено Богом.
+
+# покорилось суете не добровольно, но по воле покорившего
+
+ματαιότης: тщета, суетность, пустота, бесцельность. υπετάγη (пассив) от ὑποτάσσω: подчиняться, покоряться, повиноваться, слушаться. С пассивом: было подчинено, было покорено. ἑκών: добровольный, по собственной воле.  Решение покоряться ему (творению) или нет было принято всемогущим Творцом, и упомянутая перемена, постигшая "тварь", произошла по Его воле - "по воле покорившего ее". (Здесь речь именно, по всей вероятности, идет о Боге, а не об Адаме, как полагают некоторые.)
+
+Здесь Павел описывает «творение» как человека, у которого есть желания. Альтернативный перевод: «не потому, что этого желало созданное Им творение, а потому, что это была воля Бога». (См: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/rom/08/21.md b/rom/08/21.md
new file mode 100644
index 00000000..1a8eeb3b
--- /dev/null
+++ b/rom/08/21.md
@@ -0,0 +1,15 @@
+# будет освобождено о
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Бог спасёт Своё творение». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# от рабства тления
+
+Здесь "рабство тления" является метафорой, означающей, что творение в конце концов разлагается. Альтернативный перевод: «от обязательного разложения». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# само творение будет освобождено от рабства тления в свободу славы Божьих детей
+
+Творение было покорено, теперь будет освобождено. Бог стоит как за первым действием, так и за вторым, творение только следит за происходящим в роли наблюдателя. Когда Божий план спасения человечества будет осуществлен, и дети Божии войдут в славу, получив освобождение от греха и физического "тления", тогда "и сама тварь освобождена будет от рабства тлению" и тоже войдет в "свободу славы детей Божиих".
+
+# в свободу славы Божьих детей
+
+Здесь "свобода" - это противоположность "покорности суете" (стих 20), а "слава детей Божьих" - это то, что произойдет с верующими во Христа в конце времен (см. стих 18 и 19). (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/08/22.md b/rom/08/22.md
new file mode 100644
index 00000000..23059c74
--- /dev/null
+++ b/rom/08/22.md
@@ -0,0 +1,7 @@
+# Ведь знаем, что
+
+Павел обращается к читателям, как бы призывая их в свидетели: "мы (все) знаем, что..." природа страдает.
+
+# вместе стонет и мучается
+
+συστενάζω: все вместе стонать, совокупно стенать, сообща вздыхать. συνωδίνω: вместе терпеть муки, страдать (совместно) с другими. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/08/23.md b/rom/08/23.md
new file mode 100644
index 00000000..45c07eb1
--- /dev/null
+++ b/rom/08/23.md
@@ -0,0 +1,7 @@
+# начаток Духа
+
+"начаток" - это первый плод нового урожая. Павел говорит о христианах как об имеющих "начаток Духа", имея в виду, что Дух Святой есть "начаток" Божиего действия внутри человека, направленного на спасение и обновление, "перестройку" верующего. Верующие во Христа получили Дух как "начаток", как "первый плод" спасения.
+
+# ожидая усыновления, искупления нашего тела
+
+Мы уже дети Божии, но ожидаем, когда это "сыновство" станет явным, когда оно "откроется" (см. стихи 17-19). Это случится, когда и тело наше будет полностью искуплено и нам не придется больше "умерщвлять" греховные наклонности, потому что они уже исчезнут.  Альтернативный перевод: «ожидая, когда мы станем полноценными членами Божьей семьи, и Он спасёт наши тела от разложения и смерти» или "когда Бог примет нас как Своих сынов и все существо наше сделает свободным" (РБО) (См: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/08/24.md b/rom/08/24.md
new file mode 100644
index 00000000..20329329
--- /dev/null
+++ b/rom/08/24.md
@@ -0,0 +1,11 @@
+# Ведь мы спасены в надежде
+
+Альтернативный перевод: «Ведь мы спасены пока что только в надежде». То есть спасение еще до конца не реализовалось в наших жизнях.
+
+# А надежда, когда видит, уже не надежда
+
+"когда видит" - то есть предмет надежды уже реализован. Если что-то уже произошло, то уже нельзя надеяться на то, что это произойдет. Смысл надежды исчезает. Альтернативный перевод: "Исполненная надежда уже не надежда".
+
+# Ведь если кто-то видит, то зачем ему надеяться?
+
+Это риторический вопрос, и ответ на него очевиден: Если что-то уже произошло, то уже нельзя надеяться на то, что это произойдет. Смысл надежды исчезает. Альтернативный перевод: «Кто же надеется на то, что уже есть?». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/08/25.md b/rom/08/25.md
new file mode 100644
index 00000000..1f0c26e1
--- /dev/null
+++ b/rom/08/25.md
@@ -0,0 +1,3 @@
+# Но когда надеемся на то, чего не видим, тогда терпеливо ждём
+
+Альтернативный перевод: "Но если мы надеемся на то, чего еще не видим, мы должны надеяться терпеливо и стойко"
diff --git a/rom/08/26.md b/rom/08/26.md
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index 00000000..16c2c395
--- /dev/null
+++ b/rom/08/26.md
@@ -0,0 +1,7 @@
+# Также и...
+
+союз указывает на связь с предыдущим стихом. Мы еще ждем, когда наши тела будут окончательно искуплены, и терпеливо надеемся, и Дух подкрепляет нас.
+
+# Сам Дух просит за нас
+
+Дух, Который живет в верующих, Сам обращается к Богу, даже тогда, когда верующие слабы и не знают, о чем и как молиться.
diff --git a/rom/08/27.md b/rom/08/27.md
new file mode 100644
index 00000000..b1bedc29
--- /dev/null
+++ b/rom/08/27.md
@@ -0,0 +1,7 @@
+# Тот, Кто испытывает сердца
+
+Имеется в виду Бог. Фраза «испытывает сердца» - это метафора, означающая, что Бог знает, что о чем думает и что чувствует каждый человек. Альтернативный перевод: «Бог, который знает все наши мысли и чувства» или "знает наши сокровенные помыслы" (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# знает, какая мысль у Духа, потому что Дух ходатайствует за святых по воле Бога
+
+Альтернативный перевод: "знает, чего хочет Дух, потому что Дух просит за святой народ Божий так, как того хочет сам Бог" (РБО).
diff --git a/rom/08/28.md b/rom/08/28.md
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index 00000000..bfa05053
--- /dev/null
+++ b/rom/08/28.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Павел напоминает верующим, что ничто не может отделить их от Божьей любви.
+
+# тем, кто ... призван
+
+κλητός: званый, призванный, приглашенный. Вы можете перевести это в активной форме. Альтернативный перевод: «тем, кого ... призвал Бог». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# всё содействует к добру
+
+συνεργέω: работать вместе, содействовать, споспешествовать. Сами по себе дела и события, происходящие в нашей жизни, могут и не быть добрыми, но Бог так все сочетает и направляет в жизни верующего, что в конечном счете все происходящее обращается ему во благо - ведь цель Бога в том, чтобы людей, доверившихся Ему, привести, доведя их до совершенства, в Свое присутствие. Даже несчастья и болезни, в конце-концов, содействуют их благу.
diff --git a/rom/08/29.md b/rom/08/29.md
new file mode 100644
index 00000000..3bdf2888
--- /dev/null
+++ b/rom/08/29.md
@@ -0,0 +1,23 @@
+# кого Он предузнал
+
+προγινώσκω: предузнать, знать наперед, предвидеть, знать заранее. «кого Он знал ещё до того, как сотворил их»
+
+# тем и предопределил быть
+
+προορίζω: предопределять, заранее определять, предназначать. «для тех он сделал это их судьбой» или «тем Он заранее запланировал»
+
+# подобными образу Своего Сына
+
+σύμμορφος: подобный, сообразный. συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ - "Схожим (подобным) образу Сына Его". εἰκών: образ, подобие, изваяние, изображение, отсюда - икона.Бог ещё до начала творения запланировал, что верующие в Иисуса, Сына Божьего, станут подобными Иисусу. Вы можете перевести это в активной форме. Альтернативный перевод: «изменять их, чтобы они становились такими же, как Его Сын/похожими на Его Сына». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Сына
+
+Это важный титул для Иисуса, Сына Божьего. (См: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
+
+# чтобы Он был первенцем
+
+πρωτότοκος: первородный, рожденный прежде; как сущ. первенец; «чтобы Его Сын стал первенцем»
+
+# между многими братьями
+
+Здесь «братья» обозначает всех христиан, как мужчин, так и женщин. Альтернативный перевод: «среди многих братьев и сестёр, принадлежащих Божьей семье» (См: [[rc://*/ta/man/translate/figs-explicit]]). Бог изначально запланировал, что Христос будет первым (старшим) сыном среди множества братьев и сестер (то есть нас, верующих, тех, кого он предопределил и предузнал).
diff --git a/rom/08/30.md b/rom/08/30.md
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index 00000000..8b8882e1
--- /dev/null
+++ b/rom/08/30.md
@@ -0,0 +1,11 @@
+# кого Он предопределил
+
+«кого Бог заранее запланировал»
+
+# тех и оправдал
+
+Здесь «оправдал» используется в прошедшем времени, чтобы подчеркнуть, что это обязательно произойдет. Альтернативный перевод: «тех Он поставил в правильное положение перед Ним». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# тех и прославил
+
+Слово «прославил» находится в прошедшем времени, чтобы подчеркнуть, что это обязательно произойдет. Альтернативный перевод: «тех Он также прославит». (См: [[rc://*/ta/man/translate/figs-explicit]]). Прославление верующих - это синоним их уподобления Его Сыну, и в этом-то состоит конечная цель Творца (8:17:18). По исполнении ее никто из детей Божиих не попадет более в положение "лишенных славы Божией" (Рим. 3:23).
diff --git a/rom/08/31.md b/rom/08/31.md
new file mode 100644
index 00000000..6c5d9d81
--- /dev/null
+++ b/rom/08/31.md
@@ -0,0 +1,7 @@
+# Что сказать на это?
+
+Это риторические вопросы. "Что сказать на это?" - то есть "Какие тут могут быть возражения?", подразумеваемый ответ - никаких возражений.
+
+# Если Бог за нас, кто против нас?
+
+Это тоже риторический вопрос. Альтернативный перевод: «поскольку Бог помогает нам, никто не сможет победить нас». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/08/32.md b/rom/08/32.md
new file mode 100644
index 00000000..8baccecb
--- /dev/null
+++ b/rom/08/32.md
@@ -0,0 +1,15 @@
+# Тот, Который не пощадил Своего Сына... за всех нас, разве...?
+
+Павел подчеркивает, как много Бог уже сделал для нас, как велика была жертва Бога, чтобы убедить верующих, что Бог обязательно доведет до конца наше спасение.
+
+# но отдал Его
+
+«но позволил Его врагам иметь власть над Ним»
+
+# разве нам не даст с Ним и всего?
+
+Павел использует этот вопрос для акцента. Альтернативный перевод: «Конечно же, он непременно и даст нам всё!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# даст с Ним и всего
+
+«любезно даст нам всё»
diff --git a/rom/08/33.md b/rom/08/33.md
new file mode 100644
index 00000000..c734d84e
--- /dev/null
+++ b/rom/08/33.md
@@ -0,0 +1,3 @@
+# Кто станет обвинять избранных Богом? Бог оправдывает их
+
+Это риторический вопрос. Ответ на него - никто!  Альтернативный перевод: «Никто не может обвинить нас перед Богом, потому что Он Сам делает нас праведными перед Ним». (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/08/34.md b/rom/08/34.md
new file mode 100644
index 00000000..246c2228
--- /dev/null
+++ b/rom/08/34.md
@@ -0,0 +1,11 @@
+# Кто осуждает?
+
+Павел использует этот вопрос для акцента. Он не ожидает ответа. Альтернативный перевод: «Никто нас не осудит!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Он и по правую руку от Бога
+
+Находиться «по правую руку» (с правой стороны) имеет символическое значение и означает честь. Тот, кто находится по правую руку от царя (Бога), получил честь и славу от царя (Бога). Альтернативный перевод: «Он находится на почётном месте рядом с Богом» или "Он прославлен Богом" (См: [[rc://*/ta/man/translate/translate-symaction]]).
+
+# Он заступается за нас
+
+Именно потому, что Христос прославлен Богом и находится "по правую руку" от Бога, Он (Христос) может заступаться за верующих, то есть защищать их от осуждения и обвинения.
diff --git a/rom/08/35.md b/rom/08/35.md
new file mode 100644
index 00000000..2935210f
--- /dev/null
+++ b/rom/08/35.md
@@ -0,0 +1,15 @@
+# Что отделит нас от любви Бога?
+
+Это риторический вопрос. Альтернативный перевод: «Никто никогда не отлучит нас от Божьей любви!» или «Ничто никогда не отлучит нас от любви Христа!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# скорбь или притеснение, гонение или голод, нагота или опасность, или меч?
+
+В форме вопроса Павел перечисляет семь несчастий, которые могут выпасть на долю верующего (сам он все это испытал на себе - 2-Кор. 11:23-28) и которые, казалось бы, могут сделаться преградою между верующим и Божией любовью. Подразумевая, что ничто из этого не сможет стать препятствием между Божьей любовью и верующими, ведь оно есть часть того "все" (Рим. 8:28), которым пользуется Бог, чтобы привести верующих в соответствие со Своим Сыном (к уподоблению образу Его).
+
+# скорбь или притеснение, гонение или голод, нагота или опасность, или меч?
+
+В данном случае абстрактные существительные могут быть выражены с помощью глагольных фраз. Здесь «меч» - это метонимия, представляющая собой насильственное уничтожение. Альтернативный перевод: «Даже если люди причиняют нам неприятности и боль, забирают нашу одежду и еду, даже если они подвергают нас опасности или убивают нас, они всё равно не смогут отделить нас от любви Христа». (См: [[rc://*/ta/man/translate/figs-abstractnouns]] и [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Как написано
+
+Павел цитирует далее Пс. 43:23, напоминая своим читателям, что в этой жизни детям Божиим не избежать многих страданий (Иоан. 16:33), что за имя Христа их будут даже убивать. В первые годы существования Церкви верующих убивали ежедневно, и очень многим из них не раз приходилось смотреть смерти в лицо. Жизнь христиан не ставили тогда ни во что, в глазах язычников они действительно были подобны "овцам, обреченным на заклание".
diff --git a/rom/08/36.md b/rom/08/36.md
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+++ b/rom/08/36.md
@@ -0,0 +1,11 @@
+# За Тебя
+
+Здесь местоимение «Тебя» используется в единственном числе и относится к Богу. (См: [[rc://*/ta/man/translate/figs-you]])
+
+# нас убивают каждый день
+
+Павел использует эту часть Писания, чтобы показать, что всех принадлежащих Богу ожидают трудные времена. Это можно перевести в активной форме. Альтернативный перевод: «Наши враги постоянно стремятся убить нас». (См: [[rc://*/ta/man/translate/figs-inclusive]] и [[rc://*/ta/man/translate/figs-hyperbole]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# считают нас за овец, которые обречены быть убитыми
+
+Здесь Павел сравнивает тех, кого убивают за верность Богу, со скотом. Вы можете перевести это в активной форме. Альтернативный перевод: «Наши жизни не имеют для них никакой ценности, мы как овцы, которых они убивают». (См: [[rc://*/ta/man/translate/figs-simile]] и [[rc://*/ta/man/translate/figs-activepassive]]). В первые годы существования Церкви верующих убивали ежедневно, и очень многим из них не раз приходилось смотреть смерти в лицо. Жизнь христиан не ставили тогда ни во что, в глазах язычников они действительно были подобны "овцам, обреченным на заклание".
diff --git a/rom/08/37.md b/rom/08/37.md
new file mode 100644
index 00000000..1005ab17
--- /dev/null
+++ b/rom/08/37.md
@@ -0,0 +1,7 @@
+# преодолеваем
+
+ὑπερνικάω: (уверенно) преодолевать, одерживать превосходную победу. Альтернативный перевод: «нам принадлежит полная победа»
+
+# силой Возлюбившего нас
+
+имеется в виду Бог. Альтернативный перевод: «Благодаря Тому, кто любит нас» или "Благодаря Богу, который любит нас" (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/08/38.md b/rom/08/38.md
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index 00000000..2653ee42
--- /dev/null
+++ b/rom/08/38.md
@@ -0,0 +1,15 @@
+# потому что
+
+греч. γαρ указывает на связь с предыдущими стихами. Лучше перевести как "и поэтому"
+
+# я убеждён
+
+«Я абсолютно убеждён» или «Я совершенно уверен»
+
+# ни смерть, ни жизнь, ни ангелы, ни начала, ни силы, ни настоящее, ни будущее, ни высота, ни глубина, ни другое какое-либо творение
+
+Павел перечисляет ряд препятствий (сил), которые гипотетически могли бы отлучить верующих от любви Божией. Чтобы подчеркнуть всеобщность, апостол дает эти препятствия парами: "смерть/жизнь", "настоящее/будущее", "высота/глубина".
+
+# ни ангелы, ни начала, ни силы
+
+"Ангелы", "начала" и "силы" - это духовные сущности. Павел перечисляет все возможные духовные сущности, чтобы подчеркнуть, что ни одна из них не может встать между верующим и любовью Божьей.
diff --git a/rom/08/39.md b/rom/08/39.md
new file mode 100644
index 00000000..d3ed15ae
--- /dev/null
+++ b/rom/08/39.md
@@ -0,0 +1,11 @@
+# ни высота, ни глубина
+
+речь идет о "вышнем мире" (небесах) и "бездне" (преисподней)
+
+# ни другое какое-либо творение
+
+то есть вообще все, что существует в этом мире.
+
+# не может отделить нас от любви Бога
+
+Абсолютно ничто не в состоянии воспрепятствовать осуществлению Его цели относительно верующих во Христе Иисусе. Не есть ли это убедительнейшая гарантия спасения верующих!
diff --git a/rom/08/intro.md b/rom/08/intro.md
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index 00000000..8bb68e8f
--- /dev/null
+++ b/rom/08/intro.md
@@ -0,0 +1,55 @@
+# Римлянам 08 Общее примечание
+
+## Структура и формат
+
+Первый стих этой главы является переходным предложением. Таким образом Павел завершает учение главы 7 и переходит к словам главы 8.
+
+В некоторых переводах для удобства чтения строки стихотворения располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стих 36, который является ссылкой из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+### Пребывание Духа Святого
+
+Говорится, что Святой Дух находится внутри человека или внутри его сердца. Присутствие Духа означает, что человек спасен. (См: [[rc://*/tw/dict/bible/kt/save]])
+
+### «Дети Божьи»
+
+Иисус - это единственный в своем роде Сын Божий. Бог также принимает христиан как Своих детей. (См: [[rc://*/tw/dict/bible/kt/sonofgod]] и [[rc://*/tw/dict/bible/kt/adoption]])
+
+### Предопределение
+
+Предопределение Некоторые богословы используют главу 8 для обоснования учения о предопределении (то есть что от основания мира Бог предопределил (избрал) одних людей для вечного спасения, а другие люди были изначально предопределены для вечной погибели. Мнения по поводу учения о предопределении расходятся, поэтому переводчики должны проявлять особую осторожность при работе с этой главой, не позволяя своим богословским взглядам влиять на текст апостола Павла. (См: [[rc://*/tw/dict/bible/kt/predestine]] и [[rc://*/tw/dict/bible/kt/save]]))
+
+## Важные речевые обороты в этой главе
+
+### Метафора
+
+В стихах 38 и 39 Павел представляет своё учение в виде расширенной метафоры. Он объясняет, что ничто не может отделить человека от Божьей любви в Иисусе. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Другие возможные трудности при переводе этой главы
+
+## "греховная природа"
+
+В этой главе термин "греховная природа" чаще всего переводит греческое слово σαρξ ("плоть"). Павел использует два термина:  σομα ("тело") и σαρξ ("плоть"). Чаще всего, у апостола Павла слово "тело" означает физическое тело человека или животного, а "плоть" означает греховную природу, склонность ко греху, пронизанность грехом, свойственную человеку и вообще этому миру. Однако это не всегда так. Иногда "плоть" может означать просто физическое тело, а "тело" - склонность ко греху. Чтобы избежать этой путаницы, в этом переводе дается смысл слов: σομα и σαρξ переведены либо как "тело" (если они означают просто физическое тело), либо как "греховная природа" - если речь идет о греховности, греховных наклонностях, пронизаностью грехом и прочее.
+
+## "во Христе"
+
+Фраза "во Христе" (εν Χριστω или "в Нём" εν αυτω) и встречаются в 3:24; 6:11,23; 8:1,2,39; 9:1; 12:5,17; 15:17; и 16:3,7,9,10, всего в посланиях Павла - более 140 раз.  Павел использовал это понятие как метафору, чтобы выразить, что верующие во Христа принадлежат Иисусу Христу ("во Христе"). Принадлежность ко Христу означает, что верующий спасён и стал другом с Богом. Человек как бы входит в новую реальность, в новый мир, в новую семью - семью Бога, он становится частью этой семьи ("во Христе"). Жизнь "во Христе" не ограничивается только земной жизнью, она продолжается и после смерти, в вечности - вечная жизнь.
+
+В разных контекстах "во Христе" может иметь дополнительные смыслы и поэтому может переводиться по-разному. Например, в 3:24 («Искупление во Христе Иисусе») Павел подразумевает, что мы искуплены «благодаря» Иисусу Христу. В 8:9 («Дух Бога живёт в вас») Павел говорит о том, что верующие подчиняются «Святому Духу». В 9:1 («Я говорю правду во Христе») Павел подразумевает, что он говорит правду, которая «в согласии с» Иисусом Христом.
+
+Тем не менее, основная идея нашего союза с Иисусом Христом (и со Святым Духом) видна и в этих отрывках. Поэтому во многих местах, где используется предлог «в», у переводчиков есть выбор. Часто им захочется использовать более свободный перевод предлога «в», например, «посредством», «с помощью» или «в отношении». Но, если возможно, переводчику следует выбрать такое слово или фразу, которые доносят буквальный смысл и значение фразы «в союзе с». (См: [[rc://*/tw/dict/bible/<wbr>kt/inchrist]])
+
+### Нет осуждения
+
+Эта фраза должна быть переведена особенно тщательно, чтобы избежать доктринальной путаницы. Люди по-прежнему виновны в своих грехах. Бог не одобряет греховные действия даже после того, как человек становится верующим в Иисуса. Бог по-прежнему наказывает грехи верующих, однако Иисус заплатил за их грехи. Вот, что Павел объясняет здесь. Слово «осудить» имеет несколько возможных значений. Здесь Павел подчеркивает, что верующие в Иисуса не будут нести вечное наказание за свои грехи и не будут «обречены на ад». (См: [[rc://*/tw/dict/bible/kt/guilt]] и [[rc://*/tw/dict/bible/kt/faith]] и [[rc://*/tw/dict/bible/kt/condemn]])
+
+### Плоть
+
+Это комплексное понятие. Иногда (но не всегда) Павел использует слово «плоть» для обозначения греховной природы человека. "Плоть" не идентична "телу" - физическому телу человека. Пока христиане живы («во плоти»), они не могут полностью избавиться от способности грешить. Но наша новая природа ("во Христе") будет бороться с нашей старой природой ("по плоти"). (См: [[rc://*/tw/dict/bible/kt/flesh]])
+
+## Ссылки:
+
+  * **[Римлянам 08:01 Примечание](./01.md)**
+
+**[<<](../07/intro.md) | [>>](../09/intro.md)**
diff --git a/rom/09/01.md b/rom/09/01.md
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+# Связующее утверждение:
+
+Павел рассказывает о своем личном желании, чтобы народ народа Израиля был спасён. Затем он подчеркивает различные способы, с помощью которых Бог подготавливал их к вере.
+
+# Я говорю правду, во Христе не лгу
+
+Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι - "Букв.: "Истину говорю во Христе, не лгу".
+
+# Об этом свидетельствует моя совесть в Святом Духе
+
+«Святой Дух контролирует мою совесть и подтверждает мои слова». В нескольких, следующих друг за другом фразах, апостол призывает в свидетели свою совесть (сравните толкование на 2:15) в присутствии Духа Святого.
diff --git a/rom/09/02.md b/rom/09/02.md
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+# Что у меня огромная печаль и моё сердце постоянно мучается
+
+Павел очень глубоко опечален тем, что подавляющее большинство евреев отвергает Евангелие. Его желание, чтобы все евреи спаслись, было настолько сильным, что он говорит далее: "Я желал бы сам быть отлученным от Христа за братиев моих, родных мне по плоти, то есть израильтян". ὅτι λύπη μοί ἐστιν μεγάλη - "Потому что печаль у меня есть великая (огромная).
+
+καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου - "И непрестанная боль в сердце моём".
+
+ἀδιάλειπτος: непрестанный, непрерывный.
+
+ὀδύνη: боль, мучение, страдание, мука, скорбь.
+
+Альтернативный перевод: "мое сердце всегда скорбит".
diff --git a/rom/09/03.md b/rom/09/03.md
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+# Я желал бы сам быть отлучённым от Христа за моих братьев, которые мне родные по крови
+
+ἀνάΘεμα: 1. приношение по обету; 2. анафема, заклятое (для Бога), проклятие, отлучение.
+
+ηὐχόμην γὰρ ἀνάθεμα εἶναι - "Потому что молился чтобы отлученным быть".
+
+αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου - "Сам от Христа за братьев моих".
+
+То есть он говорит про израильтян (евреев), хотя обычно термин "братья" применяется к верующим во Христа. Однако, в этом стихе Павел называет "братьями" своих соотечественников, израильтян (см. след. стих), подчеркивая тем самым, что он и сам является евреем.
diff --git a/rom/09/04.md b/rom/09/04.md
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+# Израильтян
+
+То есть израильтян, которым принадлежат... обещания эту фразу можно перевести без относительного местоимения: "Они израильтяне: их сделал Бог Своими сынами, им явил Свою Славу, с ними заключал договоры, им дал Закон, у них и богослужения, у них и обещания от Бога" (РБО).
+
+Которым принадлежат усыновление
+
+Далее Павел перечисляет семь духовных преимуществ израильтян как избранного народа: которым принадлежит усыновление (сравните Иск. 4:22) и слава (имеется в виду Божия слава, являвшаяся им; сравните Исх. 16:10; 24:17; 40:34; 3-Цар. 8:11), и заветы (Быт. 15:18; 2-Цар. 7:12-16: Иер. 31:31-34), и законоположение (Втор. 5:1-22), и богослужение (буквально - священное служение, под которым, видимо, понимались жертвоприношения и служение в скинии), и обетования ( в первую очередь о приходе Мессии).
diff --git a/rom/09/05.md b/rom/09/05.md
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+# Их и отцы
+
+Имеется в виду "у них и праотцы" - то есть те великие предки, которых часто приводят в пример - Авраам, Исаак (см. 9:10), Моисей, Давид и т.д. - все они были евреями.
+
+# От них телом и Христос
+
+Имеется в виду, что Иисус Христос так же был евреем - он родился у Марии, которая была еврейкой, воспитывался и жил в еврейской традиции.
+
+# Который является над всеми вечно благословенным Богом, аминь
+
+Буквально: "он есть над всем Бог благословенный вечно, аминь". аминь это слово - транслитерация еврейского "Амен", что означает "истинно". Это слово произносится в конце особо значимых утверждений. Вам следует решить, как вы будете переводить это слово здесь и в других местах (1:25, 11:36, 15:33, 16:27) - транслитерацией "аминь" или как "истинно".
diff --git a/rom/09/06.md b/rom/09/06.md
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+# Не то, чтобы Божье слово не исполнилось
+
+Отвержение израильтянами Иисуса Христа не означает, что слово Божие не сбылось. Оно лишь вновь подтверждало на конкретном примере, как действует принцип Божиего избрания, установленный Богом в ветхозаветные времена. Павел напоминает истину, которую изложил своим читателям ранее: "Ибо не все те Израильтяне (т. е. духовные израильтяне; сравните 2:28-29), которые от Израиля".
+
+# Потому что не все те израильтяне, которые от Израиля
+
+Израиль - это второе имя Исаака, сына Авраама. Израильтянами (евреями) - называли потомков Израиля (Исаака). Павел утверждает, что (истинными) израильтянами - то есть истинными потомками Авраама являются не просто физические потомки Израиля (ср. 2:25-29; 5:11-14). В последующих стихах Павел объясняет подробнее, почему ключевым для понятия "израильтяне, дети Авраама" является не физическое происхождение от Израиля, а вера.
diff --git a/rom/09/07.md b/rom/09/07.md
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+# Общие замечания:
+
+Апостол цитирует Быт. 21:12.
+
+Не все потомки Авраама его дети
+
+Здесь и в следующем стихе Павел разделяет между просто детьми (рожденными от физического союза мужчины (Авраама) и женщины) и "детьми обещания" - то есть теми, детьми, рождение которых было обещано Богом. У Авраама был еще один сын, от служанки Агари - Исав (см. Гал. 4:21-31); но Исав не был "ребенком обещания" ("обещанным ребенком").
+
+У Авраама не было детей, и Бог обещал ему, что у него будут дети, и это обещание стало основой союза (завета) между Богом и Авраамом. "Потомками" - наследниками Авраама стали не дети его старшего сына Исмаила, а дети Исаака - "обещанного Богом" сына.
diff --git a/rom/09/08.md b/rom/09/08.md
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+# Не просто рождённые дети
+
+τοῦτ’ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ - "То есть, не дети плоти это дети Бога".
+
+# Но дети обещания
+
+ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα - "Но дети обетования считаются семенем (наследниками)". Это относится к людям, которые унаследуют обетования, данные Богом Аврааму. В подтверждение этой идеи Павел приводит три примера.
diff --git a/rom/09/09.md b/rom/09/09.md
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+# Общие замечания:
+
+Апостол цитирует Быт. 18:10 и 14.
+
+Обещанное слово
+
+Апостол цитирует Быт. 18:10, 14, где рассказывается, как Бог обещал рождение сына у Сарры, жены Авраама. К тому времени у Авраама уже был один сын - Исмаил, от служанки Агари, - но он не был "обещанным Богом сыном". Павел подчеркивает, что дело не просто в физическом сыновстве Аврааму, а в Божьем обещании.
diff --git a/rom/09/10.md b/rom/09/10.md
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+# И не только это
+
+Так же было и с Ревеккой Павел переходит к другому примеру, когда физическое рождение от "правильных" родителей не гарантирует Божьего благословения. Ревекка - жена Исаака, сына Авраама забеременела сразу двумя сыновьями у Ревекки и Исаака родились близнецы - браться Исав и Иаков. Исав был старшим, однако наследником Исаака стал младший сын, Иаков.
+
+От нашего отца
+
+От нашего отца Павел ссылается на Исаака, называя его «наш отец», потому что Исаак был предком Павла и иудейских верующих в Риме.
+
+Забеременела
+
+«стала беременной» или «зачала ребёнка»
diff --git a/rom/09/11.md b/rom/09/11.md
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+# Когда они ещё не родились и не сделали ничего доброго или плохого
+
+«прежде чем дети родились, и до того, как они сделали что-нибудь, хорошее или плохое»
+
+# Чтобы Божья воля исполнялась в избрании
+
+«чтобы произошло то, чего хочет Бог и что соответствует Его выбору».
diff --git a/rom/09/12.md b/rom/09/12.md
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+# Связующее утверждение:
+
+Возможно, в вашем языке может понадобиться поместить этот стих между стихом 10 и стихом 11: «от нашего отца Исаака, ей было сказано: «Старший будет слугой младшего». Здесь дети ещё не родились и не сделали ничего доброго или плохого, но чтобы Божья воля исполнялась в избрании — не от дел, но от Призывающего».
+
+# Общие замечания:
+
+Апостол ссылается на текст, записанный в Быт. 25:23.
+
+# Не от дел, но от Призывающего
+
+Ср. 4:4-5. ей было сказано речь идет о Ревекке - см. стих 10.
diff --git a/rom/09/13.md b/rom/09/13.md
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+# Общие замечания:
+
+Апостол ссылается на текст, записанный в Быт. Мал. 1:2-3.
+
+# Я полюбил Иакова, а Исава возненавидел
+
+Слово «возненавидел» - преувеличение. Бог любил Иакова намного больше, чем Исава. Он не в буквальном смысле возненавидел Исава. (См: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/rom/09/14.md b/rom/09/14.md
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+# Итак, что же сказать?
+
+Словами "Что же скажем?" (сравните 1:1; 6:1; 8:31), Павел несомненно наводит читателей на вопрос: "Неужели неправда у Бога"? (т. е. неужели Бог был несправедлив, предпочтя Исаака Измаилу, а Иакова Исаву?)
+
+# Нет / Никак
+
+Следует характерное для Павла "μὴ γένοιτο" - "Никак", "Да не будет этого". Дело в таких случаях не в справедливости, в ее человеческом понимании, а именно в суверенном решении Бога, как это видно из сказанного Моисею (ср. Исх. 33:19), которые апостол далее цитирует.
diff --git a/rom/09/15.md b/rom/09/15.md
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+# Общие замечания:
+
+Апостол цитирует Исх. 33:19.
+
+# «Кого помиловать —помилую, кого жалеть — пожалею»
+
+Альтернативный перевод: "К кому захочу проявить милосердие, к тому проявлю. Кого захочу пожалеть, того пожалею" (РБО).
diff --git a/rom/09/16.md b/rom/09/16.md
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index 00000000..8f6f6d21
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+++ b/rom/09/16.md
@@ -0,0 +1,3 @@
+# Итак, помилование зависит не от желающего и не от стремящегося, но от милующего Бога
+
+"Итак, все зависит не от желания человека и не от его усилий, а от милости Бога".
diff --git a/rom/09/17.md b/rom/09/17.md
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@@ -0,0 +1,25 @@
+# Т
+
+# Общие замечания:
+
+Апостол цитирует Исх. 9:16. Апостол приводит третий пример суверенности Бога, то есть Его независимости от человека и от кого б это ни было.
+
+Так Писание говорит
+
+Здесь Писание персонифицируется, как будто Сам Бог разговаривает с фараоном. Альтернативный перевод: «В Священном Писании записано, что Бог сказал». (См: [[rc://*/ta/man/translate/figs-personification]])
+
+# Я и поставил тебя
+
+Здесь «поставил» - это идиома, означающая «сделал его тем, кем он является». Альтернативный перевод: «Я сделал тебя тем сильным человеком, которым ты являешься». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Чтобы Моё имя было проповедано
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «чтобы люди провозглашали Моё имя». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Моё имя
+
+Этот метонимия, которая относится либо 1) к Богу во всей Его сущности. Альтернативный перевод: «кто Я» или 2) к Его репутации. Альтернативный перевод: «насколько Я велик». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# По всей земле
+
+«везде, где есть люди». (См: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/rom/09/18.md b/rom/09/18.md
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+++ b/rom/09/18.md
@@ -0,0 +1,3 @@
+# Итак, кого хочет — милует, а кого хочет — ожесточает
+
+"Итак, Бог милостив к тому, к кому захочет быть милостивым, и ожесточает того, кого захочет ожесточить".
diff --git a/rom/09/19.md b/rom/09/19.md
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+# Ты спросишь у меня: За что ещё обвиняет? Кто станет противиться Его воле?
+
+Вновь предвидя реакцию своих читателей, Павел ставит следующий вопрос: "За что же еще обвиняет? Ибо кто противостанет воле Его?" Такие вопросы и сегодня задают те, кто отвергают Божию власть. Если избирает Бог, то почему ответственность ложится на человека?
diff --git a/rom/09/20.md b/rom/09/20.md
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+# Разве изделие скажет тому, кто его сделал: «Зачем ... таким сделал?»
+
+Павел цитирует Ис. 29:16 "Изделие скажет ли сделавшему его: зачем ты меня так сделал?" продолжая эту аналогию, и снова спрашивает: "Не властен ли горшечник над глиною, чтобы из той же смеси сделать один сосуд для почетного употребления, в другой для низкого?" Как известно, горшечник из одной и той же глины часть ее берет для того, чтобы сделать красивую, тонко украшенную вазу, а другую часть пускает на кухонный горшок (сравните Иер. 18:4-6). И нет у глины права жаловаться, оспаривать решение горшечника! Так и всемогущий Творец не меньше власти имеет над Своими созданиями, тем более, что человек сотворен Им из праха земного (Быт. 2:7).
diff --git a/rom/09/21.md b/rom/09/21.md
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+++ b/rom/09/21.md
@@ -0,0 +1,3 @@
+# Разве у горшечника нет власти ... для низкого?
+
+"Что, разве горшечник не вправе из одной и той же глины сделать и дорогой сосуд, и простой горшок?" Это метафора: как гончар лепит из глины то, что ему нужно, так и Бог делает с людьми то, что считает нужным. Продолжая метафору, в последующих стихах Павел называет людей, идущих к погибели, "сосудами гнева" (то есть сосудом, который слепил горшечник-Бог и наполнил гневом), а людей, которых Бог милует - "сосудами милосердия".
diff --git a/rom/09/22.md b/rom/09/22.md
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+++ b/rom/09/22.md
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+# Сосуды гнева
+
+Павел продолжает метафору, начатую в прошлом стихе: люди называны "сосудами" (кувшинами), которых "слепил" гончар (Бог) и использует их по своему усмотрению. с великим долготерпением щадил сосуды гнева, которые были приготовлены к уничтожению "долго терпел "сосуды гнева", которые обречены на уничтожение".
diff --git a/rom/09/23.md b/rom/09/23.md
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+++ b/rom/09/23.md
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+# Сосудами милосердия
+
+Павел продолжает метафору, начатую в прошлом стихе: люди называны "сосудами" (кувшинами), которых "слепил" гончар (Бог) и использует их по своему усмотрению. "Сосуды милосердия" - это люди, которых Бог милует, и которых Он хочет ввести в Свое присутствие (в Свою славу).
diff --git a/rom/09/24.md b/rom/09/24.md
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+# Над нами
+
+Здесь местоимение «нами» относится к Павлу и другим верующим.
+
+# Призвал
+
+Здесь «призвал» означает, что Бог назначил или избрал людей, чтобы они стали Его детьми, Его служителями и проповедниками Его послания о спасении через Иисуса. См. стих 12 - "не от дел, но от Призывающего"
diff --git a/rom/09/25.md b/rom/09/25.md
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+# Связующее утверждение:
+
+В этом разделе Павел объясняет, как неверие Израиля, как нации, было предсказано пророком Осией (см. Ос. 2:23).
+
+Как и в Осии говорит
+
+Здесь «говорит» относится к Богу. Альтернативный перевод: «Как Бог говорит в книге, написанной Осией». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Осии
+
+Осия был пророком. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Не Мой народ назову Моим народом
+
+«Я сделаю Своим народом тех, кто не был Моим народом»
+
+# И нелюбимую – любимой
+
+Здесь «нелюбимую» относится к жене Осии, Гомер, которая представляет народ Израиля. Вы можете перевести это в активной форме. Альтернативный перевод: «Я выберу ту, которую не любил, чтобы она стала той единственной, которую я буду любить». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/09/26.md b/rom/09/26.md
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+# Общие замечания:
+
+Павел цитирует Ос. 1:10. В подтверждение своих слов, особенно в отношении язычников, апостол цитирует два стиха из книги пророка Осии (Ос. 2:23; 1:10). Бог повелел Осии дать своим детям символические имена: Лоамми (не Мой народ) и Лорухама (непомилованная). Это было сделано в знак того, что Бог отвернулся от северного царства - Израиля и обрек его на ассирийский плен и изгнание (Ос. 1:2-9). Однако, не навсегда отверг Бог Израиля. В стихах, цитируемых Павлом, Он обещает вновь восстановить его как "возлюбленный" Им народ… Этнически язычники не были Божиим народом, потому-то Святой Дух и внушил Павлу применить эти стихи к ним, а также к тем евреям, которые были избраны и призваны Богом как Его народ во Христе Иисусе.
+
+Ос. 2:23 апостол приводит в свободном цитировании, чтобы применить этот стих к язычникам. Он именно при меняет его, а не интерпретирует в том смысле, что ветхозаветный Израиль стал, мол, частью новозаветной Церкви.
diff --git a/rom/09/27.md b/rom/09/27.md
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+# Общие замечания:
+
+Апостол цитирует Ис. 10:22.
+
+Провозглашает
+
+«Пророчествует, заявляет».
+
+# Как морской песок
+
+Здесь Павел сравнивает численность людей Израиля с количеством песчинок в море. Альтернативный перевод: «так много, что невозможно подсчитать».
+
+# Спасётся
+
+Павел использует слово «спасётся» в духовном смысле. Если Бог спасает человека, это означает, что благодаря его вере в крестную смерть Иисуса Бог простил его и спас его от наказания за грех. Вы можете перевести это в активной форме. Альтернативный перевод: «Бог спасёт».
diff --git a/rom/09/28.md b/rom/09/28.md
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+++ b/rom/09/28.md
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+# Общие замечания:
+
+Апостол цитирует Ис. 10:23.
+
+# Потому что Господь заканчивает дело и скоро решит по праведности, и совершит дело на земле решительно
+
+Альтернативный перевод: "Свой приговор, решительный и скорый, исполнит над землей этой Господь" (РБО).
diff --git a/rom/09/29.md b/rom/09/29.md
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+++ b/rom/09/29.md
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+# Общие замечания:
+
+Апостол цитирует Ис. 10:24. Здесь апостол Павел цитирует стихи из Ветхого Завета в подтверждение того факта, что среди избранных и призванных Богом всегда имеется какое-то количество израильтян, хотя они составляют меньшинство и по отношению к призванным, и по отношению к собственному народу. Павел цитирует Ис. 10:22-23 и 1:9 (и то и другое в греческом переводе Септуагинта), откуда следует, что, совершая суд над непокорным Израилем, Бог по праву Своего суверенного выбора всегда сохраняет остаток его.
diff --git a/rom/09/30.md b/rom/09/30.md
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+# Что же скажем?
+
+Τί οὖν ἐροῦμεν - "Что же скажем (на это)? Частый вопрос Павла, когда ему нужен ответ на ранее поставленные вопросы (сравните 4:1; 6:1; 8:31; 9:14), подготавливая читателей к выводу из сказанного им выше.
+
+# Другие народы
+
+«Язычники».
+
+# Которые не искали праведность, получили праведность через веру
+
+Интересно отметить, что "язычников" (буквально (другие) "народы") апостол определяет как тех, которые "не искали праведности", но получили ее - "праведность от веры".
diff --git a/rom/09/31.md b/rom/09/31.md
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+++ b/rom/09/31.md
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+# А Израиль, который искал праведность через закон, так и не достиг её
+
+Здесь имеется в виду закон Моисея (сравните 7:7,12,14). Желающие достичь праведности по закону должны были соблюдать все написанное в законе (Иак. 2:10). Но почему же Израиль не достиг такой праведности? - "Потому что искали не в вере, а в делах закона". А закон исполнить оказалось невозможно.
diff --git a/rom/09/32.md b/rom/09/32.md
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+# А в делах закона
+
+Евреи не захотели понять, что они просто не в состоянии исполнить закон во всем и до конца, а потому нуждаются в прощении по вере. Некоторые из них упорно надеялись исполнить закон ценою собственных усилий. И преткнулись (Рим. 11:11) о камень преткновения. Этим "Камнем преткновения" является Иисус Христос (сравните 1-Пет. 2:4-8).
diff --git a/rom/09/33.md b/rom/09/33.md
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+++ b/rom/09/33.md
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+# Как написано: «Вот, кладу в Сионе камень преткновения и скалу падения. Но каждый, кто верит в Него, не будет опозорен»
+
+πρόσκομμα: преткновение, предмет преткновения, соблазн. λίθον προσκόμματος - "Камень соблазна, преткновения".
+
+Почему камень? Что-то твердое, что не легко сдвинуть. Христос, по мнению иудеев, был не тем, кого они ожидали, а потому они и отвергли Его, вместо того, чтобы принять Его верою. Желая показать, что Бог предвидел это, Павел цитирует из книги пророка Исаии (8:14 и 28:16; сравните Рим. 10:11); будучи объединены им, эти два места говорят о двух противоположных реакциях людей на Камень, положенный Богом в Сионе (сравните с "Сионом" в 11:26).
diff --git a/rom/09/intro.md b/rom/09/intro.md
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+# Римлянам 09 Общее примечание
+
+## Структура и формат
+
+В этой главе Павел переходит к новой теме.
+
+В главах 9-11 он сосредоточен на народе Израиля.
+
+Предопределение
+
+Некоторые богословы используют главу 9 для обоснования учения о предопределении (то есть что от основания мира Бог предопределил (избрал) одних людей для вечного спасения, а другие люди были изначально предопределены для вечной погибели. Мнения по поводу учения о предопределении расходятся, поэтому переводчики должны проявлять особую осторожность при работе с этой главой, не позволяя своим богословским взглядам влиять на текст апостола Павла.
+
+## Другие возможные трудности при переводе этой главы
+
+«Не все те израильтяне, которые от Израиля» (9:6). Как и в предыдущих главах (ср. 2:25-29; 5:11-14) Павел утверждает, что слово "Израиль" (то есть народ Божий) может означать как физических потомков Авраама через Иакова (евреев), так и тех, кто доверился Богу через Христа подобно тому, как Авраам поверил Богу. Открытая Смысловая Библия учитывает эту разницу.
+
+Специальные понятия в этой главе
+
+### Тело
+
+В этой главе Павел использует слово «тело» или «по крови» только для обозначения израильтян, то есть людей, физически происходящих от Авраама через Иакова, которого Бог назвал Израилем.
+
+## Ссылки:
+
+  * **[Римлянам 09:01 Примечание](./01.md)**
+
+**[<<](../08/intro.md) | [>>](../10/intro.md)**
diff --git a/rom/10/01.md b/rom/10/01.md
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+# Связующее утверждение:
+
+Павел продолжает говорить о своём желании, чтобы Израиль поверил, но подчеркивает, что и те, которые являются евреями, и все остальные могут быть спасены только благодаря вере в Иисуса.
+
+# Братья
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин.
+
+# Желание моего сердца
+
+Здесь «сердце» - это метонимия, означающая эмоции человека или его внутреннее бытие. Альтернативный перевод: «моё самое большое желание» или "я всем своим существом желаю". (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# был спасён
+
+«чтобы Бог спас евреев» (См: [[rc://*/tw/dict/bible/kt/salvation]]
diff --git a/rom/10/02.md b/rom/10/02.md
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+# Я свидетель, что они
+
+μαρτυρέω: свидетельствовать, удостоверять, подтверждать. Альтернативный перевод: "Я точно знаю, что они..."
+
+# ревностно относятся к Богу
+
+см. комментарий к "ревность, ревновать" в Общих примечаниях к главе 10. "Ревностно относиться к Богу" - то есть желать быть с Богом, стремиться к Нему, всей душой желать исполнить Его волю.
+
+# но без понимания
+
+ἀλλ’ οὐ κατ’ ἐπίγνωσιν - "Но не по познанию". ἐπίγνωσις: познание, глубокое, полное знание. Другими словам, иудеи чего-то важного не понимают о Боге. В следующем стихе Павел объясняет, что иудеи не понимают Божьей праведности.
diff --git a/rom/10/03.md b/rom/10/03.md
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+# Ведь
+
+в этом и последующем стихах Павел объясняет, в чем именно состоит проблема и непонимание иудеев.
+
+# не понимая Божьей праведности
+
+Здесь «праведность» относится к тому, что Бог делает людей праведными перед Ним. В своём переводе вы можете сформулировать это яснее. Альтернативный перевод: «они не понимают, как Бог делает людей праведными перед Ним» или "они не знают, какой путь Бог избрал для оправдания людей" (РБО) (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# стараясь утвердить собственную праведность
+
+то есть пытались установить собственный путь оправдания перед Богом. Об этом (об оправдании по Закону, тогда как Бог оправдывает по вере), Павел подробно писал в главах 3 и 4).
+
+# они не подчинились Божьей праведности
+
+«Они не приняли Божий способ оправдания людей».
diff --git a/rom/10/04.md b/rom/10/04.md
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+++ b/rom/10/04.md
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+# Потому что завершение закона – Христос
+
+τέλος γὰρ νόμου Χριστὸς - "Конец / цель / конечный пункт закона - Христос". Парафраз: «Христос есть последняя точка закона». Это не значит, что Христос отменил закон. Это значит, что во Христе закон достиг своей цели.  Христос есть изначально задуманное завершение ("конец") той цели, ради которой был дан закон (сравните Гал. 3:24). Он есть Тот, на Которого закон указывает.
+
+# к праведности каждого верующего
+
+Здесь «верить» означает «доверять». Альтернативный перевод: «чтобы Он мог сделать праведными перед Богом всех, кто Ему доверяет»  (См: [[rc://*/ta/man/translate/figs-explicit]]). Закон сам по себе не оправдывал да и не мог оправдать человека перед Богом (сравните Рим. 3:20; 7:7). Но Христос исполнил закон (Матф. 5:17-18), следуя ему во всем на протяжении Своей безгрешной жизни (Иоан. 8:46), а затем Он отдал жизнь, искупив людей от наказания за их грехи, и за то, что нарушили закон (сравните Еф. 2:15; Кол. 2:13-14). Закон же указывал на Христа как на источник получения Божией праведности, которой сам он дать не мог (Гал. 3:24). Потому праведность верующий мог обрести только в Христе и стать праведным сам.
diff --git a/rom/10/05.md b/rom/10/05.md
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+++ b/rom/10/05.md
@@ -0,0 +1,15 @@
+# Моисей пишет
+
+Апостол цитирует Лев. 18:5.
+
+# о праведности через закон
+
+то есть об оправдании согласно закону.
+
+# Человек, который исполнил его, будет жить им
+
+Чтобы стать праведным перед Богом через закон, человек должен соблюдать закон совершенно, что абсолютно невозможно. Единственный, кто исполнил закон - сам Христос. Альтернативный перевод: «Человек, который полностью соблюдает закон, будет жить, потому что закон сделает его праведным перед Богом». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# будет жить
+
+Фраза «будет жить» может означать 1) вечную жизнь или 2) жизнь на земле в общении с Богом.
diff --git a/rom/10/06.md b/rom/10/06.md
new file mode 100644
index 00000000..d4908d3c
--- /dev/null
+++ b/rom/10/06.md
@@ -0,0 +1,15 @@
+# А праведность через веру говорит так
+
+Здесь «праведность» описывается как человек, который может говорить. Альтернативный перевод: «Но Моисей пишет это о том, как вера делает человека праведным перед Богом». (См: [[rc://*/ta/man/translate/figs-personification]])
+
+# Не говори в твоём сердце
+
+Моисей обращался к людям так, как будто он говорит только с одним человеком. Здесь «сердце» - это метонимия, означающая ум или внутреннее существо человека. Альтернативный перевод: «Не говорите себе». (См: [[rc://*/ta/man/translate/figs-you]] и [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Кто поднимется на небо?
+
+Моисей использует вопрос, чтобы научить свою аудиторию. Его предыдущее наставление «Не говорите» требует отрицательного ответа на этот вопрос. Вы можете перевести этот вопрос в виде утверждения. Альтернативный перевод: «Никто не может подняться на небеса». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# то есть чтобы спустить Христа
+
+«чтобы Христос сошёл на землю».
diff --git a/rom/10/07.md b/rom/10/07.md
new file mode 100644
index 00000000..55e9de87
--- /dev/null
+++ b/rom/10/07.md
@@ -0,0 +1,11 @@
+# Кто спустится в бездну?
+
+Моисей использует вопрос, чтобы научить свою аудиторию. Его предыдущее наставление «Не говорите» требует отрицательного ответа на этот вопрос. Вы можете перевести этот вопрос в виде утверждения. Альтернативный перевод: «Никто не может спуститься и войти туда, где находятся духи мёртвых». (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# поднять ... из мёртвых
+
+Из всех тех, кто умер. Это выражение описывает всех мёртвых людей в подземном мире. Поднять из мёртвых - значит снова сделать человека живым.
+
+# мёртвых
+
+Данное слово говорит о физической смерти.
diff --git a/rom/10/08.md b/rom/10/08.md
new file mode 100644
index 00000000..7be7c3e6
--- /dev/null
+++ b/rom/10/08.md
@@ -0,0 +1,19 @@
+# Но что говорит Писание?
+
+Здесь Павел описывает «Писание» как человека, который может говорить. Павел использует вопрос, чтобы подчеркнуть ответ, который он собирается дать. Альтернативный перевод: «Но вот, что говорит Моисей в Писании». (См: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Близко слово к тебе
+
+Павел говорит о Божьем послании, как будто это человек, который может передвигаться. Альтернативный перевод: «Вы слышали послание». (См: [[rc://*/ta/man/translate/figs-personification]])
+
+# слово ... на твоём языке
+
+Слово «язык» - это метонимия, которая относится к тому, что говорит человек. Альтернативный перевод: «Вы знаете ... как говорить Божье послание». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# слово ... в твоём сердце
+
+Фраза «в твоём сердце» - это метонимия, которая относится к тому, что человек думает и верит. Альтернативный перевод: «Вы знаете ... что означает Божье послание». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# слово веры
+
+«Божье послание, которое говорит нам, что мы должны верить в Него».
diff --git a/rom/10/09.md b/rom/10/09.md
new file mode 100644
index 00000000..b009cdb1
--- /dev/null
+++ b/rom/10/09.md
@@ -0,0 +1,15 @@
+# если вслух будешь признавать Иисуса Господом
+
+«если ты произнесёшь, что Иисус есть Господь»
+
+# верить своим сердцем
+
+Здесь «сердце» - это метонимия, означающая ум человека или его внутреннее состояние. Альтернативный перевод: «верить всем своим разумом» или «по-настоящему верить». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# воскресил Его из мёртвых
+
+Здесь «воскресил» - это идиома, означающая «снова возвратил к жизни». Альтернативный перевод: «снова вернул Его к жизни». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# будешь спасён
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Бог спасёт тебя». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/10/10.md b/rom/10/10.md
new file mode 100644
index 00000000..947aeee7
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+++ b/rom/10/10.md
@@ -0,0 +1,7 @@
+# Потому что сердцем верят к праведности, а вслух признают к спасению
+
+Здесь «сердце» - это метонимия, означающая ум или волю человека. Альтернативный перевод: «Ибо разумом человек доверяет и оправдывается перед Богом, а языком произносит вслух, и Бог спасает его». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# вслух
+
+Здесь слово «вслух» олицетворяет способность человека говорить. (См: [[rc://*/ta/man/translate/figs-synecdoche]])
diff --git a/rom/10/11.md b/rom/10/11.md
new file mode 100644
index 00000000..2865302f
--- /dev/null
+++ b/rom/10/11.md
@@ -0,0 +1,7 @@
+# Писание говорит
+
+Павел говорит о Писании, как будто оно живо и имеет голос. Возможно, будет полезно указать, кто именно написал ту часть Писания, которую Павел цитирует здесь. Альтернативный перевод: «Исаия написал в Писании». (См: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+# Каждый, кто верит в Него, не будет опозорен
+
+Это эквивалентно фразе: «Каждый, кто не верит, будет пристыжен». Отрицательный вариант используется здесь для акцента. Вы можете перевести это в активной форме. Альтернативный перевод: «Бог почтит всех, кто верит в Него». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/10/12.md b/rom/10/12.md
new file mode 100644
index 00000000..e9486f7f
--- /dev/null
+++ b/rom/10/12.md
@@ -0,0 +1,7 @@
+# Здесь нет различия между иудеем и эллином
+
+Павел подразумевает, что Бог ко всем людям относится одинаково. В вашем переводе это можно сформулировать яснее. Альтернативный перевод: «Бог одинаково относится как к евреям, так и неевреям». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# богатый для всех, кто призывает Его
+
+Здесь «богатый» означает, что Бог благословляет обильно. В вашем переводе это можно сформулировать яснее. Альтернативный перевод: «Он щедро благословляет всех, кто Ему доверяет». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/10/13.md b/rom/10/13.md
new file mode 100644
index 00000000..40fbf1ff
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+++ b/rom/10/13.md
@@ -0,0 +1,3 @@
+# Ведь «Каждый, кто призовёт имя Господа, — будет спасён»
+
+Здесь слово «имя» является метонимией, означающей Иисуса. Вы можете перевести это в активной форме. Альтернативный перевод: «Господь спасёт всех, кто доверится Ему». (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/10/14.md b/rom/10/14.md
new file mode 100644
index 00000000..4dc14358
--- /dev/null
+++ b/rom/10/14.md
@@ -0,0 +1,15 @@
+# Но как же призвать Того, в Кого не поверили?
+
+Здесь Павел использует вопрос, чтобы подчеркнуть важность донесения доброй вести о Христе до тех, кто её не слышал. Подразумевающееся местоимение «они» относится к тем, кто пока ещё не принадлежит Богу. Альтернативный перевод: «Те, которые не верят в Бога, не могут обратиться к Нему!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Как поверить в Того, о Ком не слышали?
+
+По той же причине Павел использует другой вопрос. Альтернативный перевод: «Они не могут поверить в Него, если они не слышали Его послания!» или «Они не могут поверить в Него, если они не слышали послания о Нём!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# поверить в
+
+Здесь это означает признать, что сказанное человеком является истиной.
+
+# Как услышать без проповедующего?
+
+По той же причине Павел использует ещё один вопрос. Альтернативный перевод: «Они не могут услышать послание, если кто-нибудь не расскажет им!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rom/10/15.md b/rom/10/15.md
new file mode 100644
index 00000000..bdd47999
--- /dev/null
+++ b/rom/10/15.md
@@ -0,0 +1,3 @@
+# Как прекрасны ноги тех, кто проповедует о мире, кто проповедует доброе!
+
+Павел использует понятие «ноги», чтобы описать тех, кто путешествует и приносит благую весть людям, которые пока ещё не слышали её. Альтернативный перевод: «Как замечательно, когда приходят посланники и рассказывают нам хорошие новости». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rom/10/16.md b/rom/10/16.md
new file mode 100644
index 00000000..801a2d06
--- /dev/null
+++ b/rom/10/16.md
@@ -0,0 +1,11 @@
+# не все послушались
+
+Здесь подразумевающееся местоимение «они» относится к евреям. «Не все евреи повиновались».
+
+# Господь! Кто поверил тому, что услышал от нас?
+
+Павел использует этот вопрос с целью подчеркнуть, что Исаия пророчествовал в Писании, что многие евреи не поверят в Иисуса. Это можно записать в виде утверждения. Альтернативный перевод: «Господь, так много из них не верят нашему посланию!» (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# что услышал от нас
+
+Здесь местоимение «нас» относится к Богу и Исаие.
diff --git a/rom/10/17.md b/rom/10/17.md
new file mode 100644
index 00000000..34616c37
--- /dev/null
+++ b/rom/10/17.md
@@ -0,0 +1,7 @@
+# вера от услышанного
+
+Здесь слово «вера» означает «вера в Христа»
+
+# услышанное – от Божьего слова
+
+«слушание послания о Христе»
diff --git a/rom/10/18.md b/rom/10/18.md
new file mode 100644
index 00000000..3c539608
--- /dev/null
+++ b/rom/10/18.md
@@ -0,0 +1,7 @@
+# Но спрашиваю: разве они не слышали? Наоборот
+
+Павел использует данный вопрос для акцента. Это можно записать в виде утверждения. Альтернативный перевод: «Но я говорю, что евреи определенно слышали послание о Христе». (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-quotations]])
+
+# Их голос прозвучал по всей земле и их слова дошли до края земли.
+
+Оба эти утверждения означают практически одно и то же, и Павел использует их для акцента. Местоимение «их» относится к солнцу, луне и звездам. Здесь они описываются как человеческие посланники, которые говорят людям о Боге. Это означает, что само их существование доказывает силу и славу Бога. Вы можете указать, что Павел цитирует здесь слова из Писания. Альтернативный перевод: «Как записано в Писании: «Солнце, луна и звезды являются доказательством Божьей силы и славы, и все в мире видят их и знают истину о Боге». (См: [[rc://*/ta/man/translate/figs-parallelism]] и [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/10/19.md b/rom/10/19.md
new file mode 100644
index 00000000..1ca7a730
--- /dev/null
+++ b/rom/10/19.md
@@ -0,0 +1,23 @@
+# Ещё спрашиваю: разве Израиль не знал?
+
+Павел использует данный вопрос для акцента. Слово «Израиль» является метонимией, означающей живущих в Израиле людей. Альтернативный перевод: «Снова говорю вам, что народ Израиля знал об этом». (См: [[rc://*/ta/man/translate/figs-rquestion]] и [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Моисей первый сказал: «Я возбужу в вас ... раздражу вас»
+
+Это означает, что Моисей записал слова Бога. Местоимение «Я» относится к Богу, а «вас» относится к израильтянам. Альтернативный перевод: «Моисей первый сказал, что Бог возбудит в вас ревность ... что Бог спровоцирует вас». (См: [[rc://*/ta/man/translate/figs-you]] и [[rc://*/ta/man/translate/figs-quotations]])
+
+# теми, кто не считается народом
+
+«теми, кого вы не считаете настоящей нацией» или «людьми, которые не принадлежат ни к какой нации»
+
+# неразумным народом
+
+Здесь «неразумным» означает, что люди не знают Бога. Альтернативный перевод: «нацией, которая не знает Меня и Моих заповедей». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# раздражу вас
+
+«Я разозлю вас» или «Я заставлю вас рассердиться».
+
+# вас
+
+Это местоимение относится к народу Израильскому. (См: [[rc://*/ta/man/translate/figs-you]])
diff --git a/rom/10/20.md b/rom/10/20.md
new file mode 100644
index 00000000..a42a3907
--- /dev/null
+++ b/rom/10/20.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Здесь местоимения «Я», «Меня» и «Мне» относятся к Богу.
+
+# Исаия смело говорит
+
+Это означает, что пророк Исаия записал сказанное Богом.
+
+# Меня нашли те, кто не искал Меня
+
+Пророки часто говорят о будущем так, как будто это уже произошло. Это подчеркивает, что пророчество непременно осуществится. Вы можете перевести это в активной форме. Альтернативный перевод: «Несмотря на то, что язычники не будут искать меня, они все же найдут меня». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Я открылся
+
+«Я сделал себя известным»
diff --git a/rom/10/21.md b/rom/10/21.md
new file mode 100644
index 00000000..ff076e62
--- /dev/null
+++ b/rom/10/21.md
@@ -0,0 +1,7 @@
+# целый день
+
+Эта фраза используется с целью подчеркнуть постоянные усилия, которые прилагает Бог. Альтернативный перевод: «постоянно».
+
+# Я целый день протягивал Мои руки к непокорному и упрямому народу
+
+«Я пытался обращаться к вам и помогать вам, но вы отказались от моей помощи и остались непослушными».
diff --git a/rom/10/intro.md b/rom/10/intro.md
new file mode 100644
index 00000000..a8e27db2
--- /dev/null
+++ b/rom/10/intro.md
@@ -0,0 +1,31 @@
+# Римлянам 10 Общее примечание
+
+## Структура и формат
+
+В некоторых переводах цитаты из Ветхого Завета располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стих 8 и стихи 18-20.
+
+## Специальные понятия в этой главе
+
+### Божья праведность
+
+Павел учит здесь, что несмотря на то, что многие евреи искренне старались быть праведными, они не преуспели в этом. Мы не можем заслужить Божью праведность. Бог даёт нам праведность Иисуса по вере в Него. (См: [[rc://*/tw/dict/bible/kt/righteous]] и [[rc://*/tw/dict/bible/kt/faith]])
+
+## Важные речевые обороты в этой главе
+
+### Риторические вопросы
+
+Как и в предыдущих главах, в этой главе Павел использует много риторических вопросов. Цель риторических вопросов - подчеркнуть важность особых пунктов рассуждения Павла, риторические вопросы так же помогают убедить аудиторию (См: [[rc://*/ta/man/translate/figs-rquestion]])
+
+## Другие возможные трудности при переводе этой главы
+
+### «ревность, ревновать»
+
+Тема ревности важна в этой и следующей главе. Увидев, что Бог принимает язычников, иудеи должны возревновать и вернуться к Богу. Образ ревности в описании отношений между Богом и Израилем часто встречается на страницах Ветхого Завета, и не воспринимается как что-то негативное. Ревность тесно связана с верностью: союз, договор между Богом и Израилем (завет) должен сохраняться, и Бог, и Израиль должны быть верными этому союзу. Ревность здесь - это именно беспокойство, что этот союз (завет) может быть нарушен.
+
+Так же ревность часто может переводиться как "сильное желание", "стремление" к предмету ревности.  (См: [[rc://*/tw/dict/bible/kt/prophet]] и [[rc://*/tw/dict/bible/kt/jealous]] и [[rc://*/ta/man/translate/figs-explicit]])
+
+## Ссылки:
+
+  * **[Римлянам 10:01 Примечание](./01.md)**
+
+**[<<](../09/intro.md) | [>>](../11/intro.md)**
diff --git a/rom/11/01.md b/rom/11/01.md
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+# Связующее утверждение:
+
+Хотя Израильтяне, как нация, отвергли Бога, Он хочет, чтобы они осознали, что спасение приходит по благодати, а не по делам.
+
+# Итак, спрашиваю, неужели Бог отверг Свой народ?
+
+Λέγω οὖν - "Итак, говорю", или: "Говорю так". ἀπωΘέω: отталкивать, отодвигать; перен.отстранять, отринуть, отвергать, отклонять.
+
+μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ - "Не отринул Бог народ Его". В подтверждение звучит категорическое Павлово:
+
+# "Никак!"
+
+(ме геноито; сравните толкование на 3:4 и другие).
+
+# Я сам израильтянин, потомок Авраама, из рода Вениамина
+
+Это относится к колену, произошедшему от Вениамина, одному из 12 колен, на которые Бог разделил Израильский народ. В качестве первого доказательства апостол приводит самого себя. Вот, он поверил в Иисуса Христа и получил праведность от Бога, а ведь он был и остается "израильтянином (Фил. 3:5) из колена Вениаминова". Хотя и небольшое, это племя играло важную роль в истории всего Израиля (из колена Вениаминова был первый израильский царь Саул). И если Бог смог спасти Павла (Деян. 9; 22; 26), то может, конечно, спасти и других евреев (1-Тим. 1:15-16).
+
+У внука Авраама, Иакова, было 12 сыновей, которые стали родоначальниками 12-ти племен (родов), составлявших народ Израиля. Вениамин - самый младший из 12 братьев; "род Вениамина" (в некоторых переводах "колено Вениамина") - потомки Вениамина. Для иудеев очень важно было прослеживать свою родословную вплоть до 12-ти сыновей Иакова.
diff --git a/rom/11/02.md b/rom/11/02.md
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+# Бог не отверг Свой народ, который Он знал наперёд
+
+προγινώσκω: предузнать, знать наперед, предвидеть.
+
+Вероятно, перекличка с Рим 8:29 и далее - Бог знает "своих" и никогда не отвергнет их, Бог сделает всё для спасения Своего народа - тех, кого Он избрал.
+
+Бог не отверг народ, который Он знал каким он будет задолго до его появления (народа). Бог избрал Израиля от вечности и вступил с ним в общение согласно завету, которое никогда не будет нарушено (сравните Иер. 31:37).
+
+# Или не знаете, что говорит Писание об Илии? Как он жалуется Богу на Израиль ...?
+
+Ἠλίας: Илия (пророк в В. З., см. 3 Цар. 17-19).
+
+ἐντυγχάνω: приступать, обращаться с просьбой, ходатайством, жалобой).
+
+# Что говорит Писание
+
+Павел ссылается на Священное Писание, Еврейскую Библию, которую мы называем Ветхий Завет.
diff --git a/rom/11/03.md b/rom/11/03.md
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+# Общие замечания:
+
+Апостол цитирует 3Цар. 19:10 и 14.
+
+Убили
+
+Подразумевающееся местоимение «они» относится к народу Израиля.
+
+# Остался я один
+
+Местоимение «я» здесь относится к Илии.
+
+# Мою душу тоже ищут
+
+«Меня хотят убить»
diff --git a/rom/11/04.md b/rom/11/04.md
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+# Общие замечания:
+
+Апостол цитирует 3Цар. 19:18. Второе доказательство тому, что Бог не отверг народа Своего, Павел приводит из истории Израиля во дни служения пророка Илии. Илия был глубоко подавлен, он вынужден был бежать от Иезавели, спасая свою жизнь. Павел пишет: "Или не знаете" об "Илии? Как он жалуется Богу на Израиля" Далее Павел частично цитирует эту "жалобу" (3-Цар. 19:10,14), меняя порядок сказанного пророком, и приводит заключительные слова Илии: "остался я один, но и моей души ищут". Итак, Илия думал, что во всем Израиле он один остался верным Богу. Павел продолжает:
+
+# "Что же говорит ему (Божий) ответ?"
+
+Оказывается, Бог вовсе "не ограничился" одним испуганным, павшим духом Илией; Он отвечает, что "соблюл Себе" в Израиле богобоязненный "остаток" в семь тысяч человек (3-Цар. 19:18). Сохранение этого верного Ему "остатка" было делом Самого Бога.
+
+# Ваал
+
+Ваал это идол, божество, которому поклонялась царица Иезавель и которому она заставляла поклоняться всех Израильтян. Илия думал, что он - единственный, кто отказался поклоняться Ваалу ("преклонять колени"); но Бог сказал Илии, что есть еще семь тысяч человек.
diff --git a/rom/11/05.md b/rom/11/05.md
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+# Так и в настоящее время сохранился остаток, избранный по благодати
+
+οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ - "Итак, так и сейчас (в настоящее время)... λεῖμμα: остаток, оставшаяся часть. λεῖμμα κατ’ ἐκλογὴν - "Остаток по избранию".
+
+λεῖμμα κατ’ ἐκλογὴν χάριτος γέγονεν - Букв.: "Остаток по избранию благодати сделался". В этих словах - лексическое совпадение с Рим. 9:11 - избрание Иакова, совершенное по благодати, а не на основании дел (Иаков и Исав еще не успели ничего сделать). слово "εκλογης" ("избрание") используется далее в 11:28 ("по отношению к избранию").
+
+От исторического примера Павел переходит к своим дням: "Так и в нынешнее время, по избранию благодати, сохранился остаток".
+
+Сам апостол был только одним из многих своих современников-евреев, "призванных" Богом к вере во Христа. И так было во все времена со дня основания Церкви: в ней неизменно находился "остаток" Израиля, избранный Богом по благодати Его.
diff --git a/rom/11/06.md b/rom/11/06.md
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+# Общие замечания:
+
+Стих представляет собой хиастическую конструкцию:
+
+А если по благодати, то не по делам,
+
+В потому что благодать уже не была бы благодатью,
+
+А' а если по делам, то это уже не по благодати,
+
+B' иначе дело уже не есть дело.
+
+Это сделано для усиления контраста между благодатью (свободным даром Бога) и делами (тем, чем пытаются заслужить милость и доброе расположение Бога). Если по благодати, то не по делам, потому что благодать уже не была бы благодатью Павел противопоставляет благодать (свободный дар χαρις) и дела (то есть заслугу, плату за сделанное дело).
+
+См. так же Рим 4:4 ("тому, кто работает, плата - это не дар (благодать, χαρις), а долг").
+
+# Если по благодати, то не по делам, потому что благодать уже не была бы благодатью
+
+χάρις: благодать, благоволение. Здесь или, или. И благодать и дела одновременно невозможны. Павел подчеркивает, что это избрание всегда обусловливалось именно Божией милостью (Еф. 2:8-9), а не "делами" призванных. Он подчеркнуто противопоставляет Божию благодать делам человеческим (Рим. 4:4-5; 9:30-32).
diff --git a/rom/11/07.md b/rom/11/07.md
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+# Так что же?
+
+Τί οὖν - "Итак, что"? Или: "Итак, что же"? Парафраз: «Что же мы должны сделать?» Павел задаёт этот вопрос, чтобы переместить внимание читателя на следующий пункт.
+
+# Израиль не получил что искал?
+
+ἐπιτυγχάνω: получать, достигать, добиваться.
+
+Павел возвращается к тому, о чем говорил ранее "Израиль, искавший закона праведности, не достиг закона праведности. Почему? потому что искал не в вере, а в делах закона" (Рим 9:31-32).
+
+Получили избранные, остальные ожесточились
+
+ἐκλογή: избрание, выбор, отбор. λοιπός: оставшиеся, остальные. επωρώθησαν (пассив) от πωρόω: окаменеть, очерствлять, ожесточать, ослеплять (о глазах). С пассивом: были ожесточены. Как бы по иронии судьбы иудеи, которые ревностно старались исполнять закон, чтобы заслужить Божие признание своими делами (сравните 10:2-3), Богом приняты не были; Он приблизил к Себе лишь тех из них, которых Сам избрал по Своей благодати. "А прочие ожесточились" (сравните 11:25). Что это означает, видно из последующего объяснения Павла и из тех мест Писания, которые он цитирует.
diff --git a/rom/11/08.md b/rom/11/08.md
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+# Общие замечания:
+
+Апостол цитирует Втор. 29:4 и Ис. 29:10. Первая цитата взята из Втор. 29:3-4 и из Ис. 29:10. Из этих стихов следует, что "ожесточение" включает в себя как бы духовную вялость ("дух усыпления", "нечувствительность", возникающая у человека, ужаленного ядовитым насекомым), духовные слепоту и глухоту (сравните Ис. 6:9-10).
+
+# И это до сегодняшнего дня
+
+Альтернативный перевод: "до нынешнего дня не видят их глаза и не слышат их уши".
diff --git a/rom/11/09.md b/rom/11/09.md
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+# Общие замечания:
+
+Вторая цитата взята из Пс. 68:22-23; в ней предсказывается, что все то, что должно было стать источником духовного питания Израиля и благословений его от Бога ("трапеза" - символ этих благословений свыше, которые должны были привести иудеев к Иисусу Христу; сравните Гал. 3:24), станет для них поводом к отвержению Бога. "Трапеза" стала для них "сетью, тенетами и петлею" (в англ. тексте, вместо "петлею", - "камнем преткновения"; Рим. 9:32-33) -соответственно и поводом для Божиего осуждения ("в возмездие им"). Коль скоро они отвергли Божию истину (сравните Ис. 6:9-10; Иоан. 5:40), "хребет их согнулся навсегда" (под тяжестью вины и наказания).
diff --git a/rom/11/10.md b/rom/11/10.md
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+# Общие замечания:
+
+Апостол цитирует Пс. 68:23.
+
+Пусть их спины всегда будут согнуты
+
+Здесь «согнутая спина» - это метонимия, означающая принуждение рабов к тяжелым нагрузкам на спину. Это метафора, означающая «заставить их страдать». Альтернативный перевод: «заставь их страдать, как людей, которые несут тяжелый груз».
diff --git a/rom/11/11.md b/rom/11/11.md
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+# Связующее утверждение:
+
+Приведя пример Израиля, как народа, который отверг Бога, Павел предупреждает язычников, чтобы они не совершили ту же ошибку.
+
+# Итак, спрашиваю
+
+Λέγω οὖν - "говорю так". Или: "Итак, говорю".
+
+# Неужели они споткнулись, чтобы упасть навсегда?
+
+μὴ ἔπταισαν ἵνα πέσωσιν - "Неужели упали, чтобы исчезнуть"? πταίω: сталкивать, поражать, опрокидывать; 2. спотыкаться, претыкаться, ошибаться, согрешать. πίπτω: падать, упасть, падать ниц или навзничь, выпадать (о жребии), разваливаться, разрушаться, пропадать, исчезать.
+
+Парафраз: "Неужели они упали (сравните 9:32), чтобы совсем пропасть?"
+
+Апостол отвечает на него своим решительным "Никак" - в девятый и последний раз в этом послании (3:4,6,31; 6:15; 7:7,13; 9:14; 11:1).
+
+Под словом "они" Павел подразумевает "прочих" (стих 7), т. е. большинство израильтян, всех их, помимо избранного остатка (стих 5).
+
+# Но от их падения (проступка) - спасение народам, чтобы возбудить в них ревность (или гнев)
+
+παράπτωμα: проступок, преступление, согрешение, грех.
+
+παραζηλόω: 1. возбуждать ревность илирвение; 2. раздражать, возбуждать гнев.
+
+Спасение народам
+
+Слово "народам" (εθνη) означает не-евреев, язычников.
+
+έθνεσιν (множ. число) от ἔΘνος: народность, народ, нация, род; мн.ч. язычники, племена, народы.
+
+Альтернативный перевод: "пришло спасение язычникам".
diff --git a/rom/11/12.md b/rom/11/12.md
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+# Если их падение — богатство для мира, и их поражение — богатство народам
+
+παράπτωμα: проступок, преступление, согрешение, грех. πλοῦτος: богатство, обилие.
+
+Слово εθνη ("народы") означает не-евреев, то есть язычников. Альтернативный перевод: "богатство язычникам". их полнота τὸ πλήρωμα αὐτῶν ("полнота их"). Эта фраза означает нечто противоположное "их падению" и "их поражению". Вероятно, здесь имеется в виду, что Израиль, в настоящий момент разделенный на "остаток" (который остался верным Богу) и прочих (которые отвергли Христа и отпали) будет восстановлен, снова станет целым, полным. Альтернативный перевод: "сколько же больше богатства язычникам принесет возвращение всего Израиля?!
+
+"ἥττημα: оскудение, упадок, понижение.
+
+εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν - "Если же проступок (грех) их богатство (изобилие) мира и оскуднение их богатство народам (язычникам)"...
+
+πλήρωμα: полнота, исполнение, выполнение, латка, заплата, наполнение, то что наполняет, содержимое. Павел был убежден, что происходящее с евреями носит временный характер. Потому он и бросает взгляд за пределы непосредственных результатов их "преткновения" ("богатство миру" и "богатство язычникам") и восклицает: насколько же большим богатством для мира обернется "полнота" иудеев (именно так читается окончание 12-го стиха). Под "миром" здесь понимается человечество (сравните 11:15), и речь идет о духовном обогащении его - в результате того, что многие "язычники" познают Христа (сравните с толкование на слово "примирение" стих 15).
diff --git a/rom/11/13.md b/rom/11/13.md
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+# Народы! Вам говорю: как апостол язычников...
+
+Буквально Павел говорит: "Народы!...как апостол народов" (τοῖς ἔθνεσιν... ἐθνῶν ἀπόστολος).
+
+Слово "народы" (εθνη) в Библии означает все другие народы, кроме евреев; то есть "народы" означает "язычники".
+
+Альтернативный перевод: "Язычники! К вам обращаюсь, как апостол язычников".
+
+# Я прославляю мое служение
+
+Выше Павел писал, что он готов быть отлученным от Христа за израильтян, и что он очень скорбит об их неверии (9:2-3). Бог призвал Павла проповедовать язычникам (а не иудеям). Однако Павел верит, что проповедь язычникам и обращение язычников к истинному Богу приближает и возвращения Израиля к Своему Богу (через ревность, стих 14). А возвращение Израиля, в свою очередь, означает "жизнь для мёртвых" (стих 15), то есть окончательное искупление и восстановление грешной человеческой природы и спасение мира (см. 7:24-25; 8:11, 23).
diff --git a/rom/11/14.md b/rom/11/14.md
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+# Разве не заставлю ревновать...?
+
+Посмотрите, как вы перевели эту фразу в Римлянам 10:19.
+
+# Мой народ
+
+Это относится к «моим собратьям-евреям». Разве не спасу некоторых из них Павел рад лично принимать в этом участие.
diff --git a/rom/11/15.md b/rom/11/15.md
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+# Ведь если их отвержение — примирение для мира, то что принесёт принятие — не жизнь ли для мёртвых?
+
+Принятие Израилем Иисуса Христа (его "полнота") связывается с "первым воскресением" из мертвых (Откр. 20:4-6), т. е. с "воскресением жизни" (Иоан. 5:29). Им будут охвачены те святые, которые умрут прежде восхищения церкви (1-Фес. 4:13-18), а также святые, замученные в годы великой скорби, которые воскреснут при втором пришествии Христа (Откр. 20:4,56) и ветхозаветные святые (Дан. 12:1-2).
+
+При втором воскресении поднимутся все нечестивые, чтобы предстать на суд перед великим Белым Престолом (Откр. 20:5а, 12-13). В учении об общем воскресении всех людей одновременно не учитывается то, о чем сказано в вышеприведенных ссылках.
diff --git a/rom/11/16.md b/rom/11/16.md
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+# Если начаток свят, то и целое свято
+
+Это первые плоды урожая, которые приносились в Храм для освящения. После освящения "начатка" весь урожай считался освященным и его можно было собирать и употреблять в пищу. Этот образ Павел использует в качестве метафоры, чтобы показать, что если изначально народ Израиля был посвящен Богу, и если хотя бы малая часть этого народа посвящена Богу и сегодня ("начаток"), то благословение Божие распространится и на всех остальных.
+
+# Если корень свят, то и ветви тоже святы
+
+Евреи ежегодно должны были приносить хлебную жертву в самом начале сбора нового урожая. Лепешка делалась из муки первого помола и освящалась тем, что предлагалась Богу.
+
+Павел объясняет: "Если начаток свят, то и целое". Второй пример взят от растущего дерева: "и если корень свят, то и ветви". В обоих примерах действует один и тот же принцип: каков "начаток", таково и целое. Ясно, что рост дерева начинается с роста корня, и характер корня определяет характер ветвей, появляющихся позже. В случае приношения "начатков" теста сначала мололи муку, а потом пекли из нее лепешку, которая, будучи первым "законченным продуктом", предлагалась Богу в качестве "начатка". Эта лепешка и корень дерева символизируют израильских патриархов, или конкретно Авраама, а тесто и ветви дерева - Израиль. Следовательно как целое Израиль свят ("отделен для Бога") и его "преткновение" (отвержение им Христа) - временно.
diff --git a/rom/11/17.md b/rom/11/17.md
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+# Если же некоторые ветви отломаны
+
+εξεκλάσθησαν (пассив) от ἐκκλάω: отламывать. С пассивом: отломлены. Они не сами отломились, но были отломлены.
+
+# А ты, дикая маслина
+
+ἀγριέλαιος: дикая маслина, оливковое дерево.
+
+Дикая маслина это не окультуренная маслина (оливковое дерево). Во времена Павла Бог отошел от Израиля, отстранил этот народ от Себя, о чем апостол образно говорит так: "Если же некоторые ветви отломились" Затем он обращается непосредственно к христианам из язычников: "а ты, дикая маслина, привился на место их и стал общником корня и сока маслины" Однако Божии благословение и милость не должны послужить им поводом к превозношению, о чем Павел прямо предупреждает их. Поскольку язычники, подобно дикой маслине, привились к хорошему корню, то не Израиль в долгу перед ними, а они - перед Израилем. "Спасение от иудеев" (Иоан. 4:22).
diff --git a/rom/11/18.md b/rom/11/18.md
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+# Не превозносись над ветвями
+
+κατακαυχάομαι: 1. хвастаться, превозноситься, кичиться, хвалиться; 2. превосходить, быть выше. Здесь «ветви» - это еврейский народ. Альтернативный перевод: «Не говори, что ты лучше еврейского народа, который Бог отверг».
+
+# Не ты корень держишь, но корень тебя
+
+И снова Павел подразумевает, что верующие язычники являются ветвями. Бог спасает их только благодаря завету, который Он заключил с евреями. Обычно ветвь культурной маслины прививается к дикому корню, однако, здесь апостол Павел говорит о явлении обратного порядка. Он, конечно, знает, что привитие дикой маслины к культурному виду не соответствует нормальному положению вещей, о чем и скажет позже: "ты… не по природе привился" (Рим. 11:24). И все-таки именно нечто подобное с язычниками. "Не ты корень держишь, но корень - тебя", - эти слова Павла придают силы его предостережению. Именно корень - источник питания и жизни всех ветвей дерева, как Авраам - "отец всех верующих" (4:11-12,16-17). Так что и верующие из язычников соединились с Авраамом, и в каком-то смысле своим спасением они обязаны ему.
diff --git a/rom/11/19.md b/rom/11/19.md
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+# Ветви отломились
+
+Здесь слово «ветви» относится к евреям, которые отвергли Иисуса, и которых теперь Бог отверг. Вы можете перевести это в активной форме. Альтернативный перевод: «Бог отломил ветви».
+
+# Чтобы я был привит
+
+Павел использует эту фразу для обозначения верующих язычников, которых Бог принял. Вы можете перевести это в активной форме. Альтернативный перевод: «чтобы Он мог привить меня».
diff --git a/rom/11/20.md b/rom/11/20.md
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+++ b/rom/11/20.md
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+# Они
+
+Здесь местоимение «они» относится к еврейскому народу, который не поверил.
+
+# А ты держишься верой
+
+Павел говорит о верующих язычниках, остающихся верными, как будто они стоят твердо, и никто не может их переместить. Альтернативный перевод: «но ты остаёшься из-за своей веры».
diff --git a/rom/11/21.md b/rom/11/21.md
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+++ b/rom/11/21.md
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+# Ведь если Бог не пощадил природных ветвей, то смотри, не пощадит и тебя
+
+Здесь фраза «природные ветви» относится к еврейскому народу, который отверг Иисуса. Альтернативный перевод: «Поскольку Бог не пощадил тех неверующих евреев, которые выросли как природные ветви дерева, исходящие от истинного корня, тогда знай, что если ты не будешь верить, то Он и тебя не пощадит».
diff --git a/rom/11/22.md b/rom/11/22.md
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+# Общие замечания:
+
+В этих стихах Павел подводит итог всему сказанному по поводу суверенности и справедливости Божиего избрания, как выразились они во временном отстранении Израиля как народа и в предложении праведности по вере всему человечеству.
+
+# Итак видишь Божью благость
+
+(Крестотета - благожелательность, проявленная на деле; это слово встречается также в Рим. 2:4; Еф. 2:7; Тит. 3:4) и строгость Божию".
+
+# Итак, ты видишь Божью доброту и строгость: строгость к тем, кто отпал, а к тебе доброту, если будешь оставаться в Божьей доброте. Иначе и ты будешь отсечён
+
+Слово ἀποτομία, переведенное как "строгость", встречается всего один раз в Новом Завете (ср. 2-Кор. 13:10, где наречие с этим же корнем тоже переведено как "строгость" и в Тит. 1:13, где оно переведено как "строго").
+
+Суверенное избрание Богом иудеев не противоречит строгости, проявленной к ним за их преткновение (Рим. 11:11) в неверии и ожесточении (стих 25), но оно не противоречит и проявлению Им благости по отношению к отдельным язычникам. Божия доброта к язычникам будет продолжаться до тех пор, пока они "пребывают в благости Божией", т. е. не идут вразрез с Его волей.
diff --git a/rom/11/23.md b/rom/11/23.md
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+++ b/rom/11/23.md
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+# Если не останутся в неверии
+
+Фраза «не останутся в неверии» является двойным отрицанием. Вы можете перевести это в положительной форме. Альтернативный перевод: «если евреи начнут верить в Христа».
+
+# Будут привиты
+
+εγκεντρισθήσονται (пассив) от ἐγκεντρίζω: прививать. С пассивом: будут привиты, будет привит. Павел по всей видимости говорит об Иудеях, как будто они являются ветвями, которые могут быть привиты обратно к дереву, если они начнут верить в Иисуса.
+
+Альтернативный перевод: «Бог вернёт их обратно».
diff --git a/rom/11/24.md b/rom/11/24.md
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+# Ведь если ты был отсечён от дикой по природе маслины и вопреки природе был привит к хорошей маслине, то тем более эти природные ветви будут привиты к своей маслине.
+
+Павел продолжает говорить о верующих язычниках и евреях, как о ветвях дерева. Вы можете перевести это в активной форме. Альтернативный перевод: "Ибо если Бог отрезал вас от того, что по своей природе является диким оливковым деревом, и вопреки природе привил вас к хорошему оливковому дереву, то тем более Он обратно привьёт этих евреев, являющихся родными ветвями, к их собственному оливковому дереву".
+
+# Ветви
+
+Павел говорит о евреях и язычниках, как о ветвях. «Природные ветви» представляют собой евреев, а «привитые ветви» представляют языческих верующих.
diff --git a/rom/11/25.md b/rom/11/25.md
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+# Поэтому, братья, не хочу оставить вас в неведении об этой тайне — чтобы вы не возомнили о себе
+
+Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν - "Потому что не желаю вашего неведения", или: "Не желаю, чтобы вы были в неведении".
+
+μυστήριον: тайна, секрет, таинство.
+
+ἵνα μὴ ἦτε [παρ’] ἑαυτοῖς φρόνιμο - Букв.: "Чтобы не были из себя разумные". Парафраз: То есть, "чтобы вы не думали, чтобы вы более разумные, чем другие".
+
+# Что ожесточение в Израиле произошло, частично, до времени, пока не войдёт полное число язычников
+
+πώρωσις: отвердение, окаменение, огрубелость, бесчувственность, ожесточение. ἀπὸ μέρους - "От части", "частично". Павел называет временное падение Израиля "тайною". В Священном Писании тайна - это не то, что трудно понять, а то, что ранее не было открыто, а потому и оставалось неизвестным, но вот теперь - открыто и возвещено людям (сравните Еф. 3:9; Кол. 1:26; Матф. 13:10-16). Павел хочет, чтобы его читатели до конца познали эту "тайну", касающуюся места Израиля в Божием плане, в Его суверенном избрании. Бог не хочет, чтобы язычники "мечтали о себе" (в значении "возвышали себя в собственном мнении"). Бог на время отстранил Израиль, чтобы явить Свою милость и язычникам, но это не дает им оснований "мечтать о себе", т. к. совершенное Богом предназначалось для дальнейшего прославления Его.
diff --git a/rom/11/26.md b/rom/11/26.md
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+# Связующее утверждение:
+
+Павел говорит, что избавитель будет из Израиля во славу Божью.
+
+# Общие замечания:
+
+Апостол цитирует Ис. 59:20.
+
+Так буден спасён весь Израиль
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Таким образом, Бог спасёт весь Израиль». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Как написано
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «именно так, как записано в Священных Писаниях». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# С Сиона
+
+Здесь «Сион» используется как метонимия, означающая место обитания Бога. Альтернативный перевод: «Оттуда, где Бог обитает среди евреев». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Избавитель
+
+«тот, кто приведёт своих людей к безопасности»
+
+# Избавит Иакова от нечестия
+
+Павел говорит о нечестии как об объекте, который кто-то может убрать, например, как снимают одежду. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Иакова
+
+Здесь «Иаков» используется как метонимия для Израиля. Альтернативный перевод: «израильтян». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rom/11/27.md b/rom/11/27.md
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+++ b/rom/11/27.md
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+# Общие замечания:
+
+Апостол цитирует Ис. 59:21, 27:9 и Иер. 31:33-34. После того, как "войдет полное число язычников", ожесточение Израиля прекратится и "весь Израиль спасется", т. е. будет освобожден, избавлен (в Ветхом Завете "спасен" часто подразумевает "освобожден") Мессией, Который вновь придет от великой скорби. В подтверждение своих слов Павел цитирует пророка Исаию (59:20-21 и 27:9). Выражение "весь Израиль спасется" не означает, что все евреи, которые будут жить в то время, будут возрождены свыше. Многие из них так и останутся неспасенными, как это видно из того, что Господь, после Своего возвращения, совершит над Израилем суд (Иез. 20:34-38), в результате которого будут, в частности, "выделены" и "выведены" евреи, продолжающие сопротивляться Богу. Итак, Бог, очистив Свой народ от греховного начала в нем, с оставшимися заключит новый завет (Иер. 31:33-34).
+
+# И это им Мой завет
+
+"Завет" в библейском тексте означает "договор", "союз". Договор, который заключил Бог с Авраамом и в его лице со всеми его потомками, непреложен.
diff --git a/rom/11/28.md b/rom/11/28.md
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+# По отношению к Доброй Вести
+
+Можно сформулировать яснее, почему Павел упоминает Евангелие. Альтернативный перевод: «Из-за того, что евреи отвергли Евангелие». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Они — враги ради вас
+
+Вы можете указать, чьими врагами они являются, и чем это обернулось для язычников. Альтернативный перевод: «они - враги Бога ради вас» или «Бог отнесся к ним как к Своим врагам, чтобы вы тоже смогли услышать Евангелие». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# По отношению к избранию
+
+Можно сформулировать яснее, почему Павел упоминает избрание. Альтернативный перевод: «потому что Бог выбрал евреев» или «из-за того, что Бог избрал евреев». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Возлюбленные ради отцов
+
+Возможно, будет полезно указать, кто именно любит евреев, и почему Павел упоминает своих предков. Вы также можете перевести это в активной форме. Альтернативный перевод: «Бог по-прежнему любит их из-за того, что Он обещал сделать их предкам». (См: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/11/29.md b/rom/11/29.md
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+++ b/rom/11/29.md
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+# Потому что дары и Божье призвание неизменны
+
+Павел говорит о духовных и материальных благословениях, которые Бог обещал дать своему народу, как о дарах. Призвание относится к тому факту, что Бог сделал евреев Своим народом. Альтернативный перевод: «Ибо Бог никогда не менял Своё мнение о том, что Он обещал им, и о том, что Он назвал их Своим народом». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/11/30.md b/rom/11/30.md
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+++ b/rom/11/30.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+В стихах 30 и 31 Павел говорит о том, что язычники и иудеи как бы меняются местами: сначала язычники непокорны ("непослушны") Богу, затем язычники помилованы, а иудеи непокорны ("непослушны") (стих 30); впоследствии иудеи будут помилованы точно так же, как и сейчас язычники (стих 31). В стихе 32 Павел делает заключение: все были непокорны, чтобы Бог всех мог помиловать. Это перекликается с тем, что он говорил в главах 1-3: и иудеи, и язычники, непокорны Богу, но Бог спасает и тех, и других.
+
+Как вы когда-то были непослушны
+
+ἀπειΘέω: не слушаться, не повиноваться, не покоряться. Парафраз: «Как вы не слушались в прошлом».
+
+# А теперь помилованы
+
+ηλεήθητε (пассив) от ἐλεέω: сочувствовать, жалеть, иметь сострадание, помиловать, умилосердиться. С пассивом: помилованы. Здесь милосердие означает незаслуженные Божьи благословения. Альтернативный перевод: «так как Иудеи отвергли Иисуса, вы получили благословения, которых вы не заслужили».
+
+# Вы
+
+Здесь "вы" употребляется во множественном числе и относится к верующим язычникам.
+
+# Из-за непослушания их
+
+τῇ τούτων ἀπειθείᾳ - "Их непокорностью", или: "Благодаря их непокорности".
diff --git a/rom/11/31.md b/rom/11/31.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rom/11/32.md b/rom/11/32.md
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+# Бог всех заключил в непослушание
+
+Эти слова перекликаются с тем, что апостол говорил в главах 1-3: все, и иудеи, и язычники, непослушны Богу. Бог милует и тех, и других.
+
+В главах 1-3 речь шла о том, что иудеи, имеющие Закон, не должны превозноситься над язычниками; здесь же речь идет о том, что верующие во Христа язычники не должны превозноситься над неверующими иудеями - потому что Бог спасет иудеев однажды точно так же, как Он спас язычников.
diff --git a/rom/11/33.md b/rom/11/33.md
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+# Общие замечания:
+
+Стихи 33-36 завершают большой раздел Послания римлянам (1:1-11:36). Павел заканчивает изложение своего вероучения и переходит (с 12:1) к практическим наставлениям. В стихах 11:33-36 c помощью компиляции различных мест Ветхого Завета Павел выражает свое восхищение чудесным замыслом Божиим по спасению всего мира. стих 33 - Иов 9:10, 36:23. стих 34 - Ис. 40:13, Иер. 23:18, стих 35 - Иов 35:7, Ис. 40:13-14.
+
+# О, глубина Божьего богатства, мудрости и знания!
+
+Здесь «мудрость» и «знание» означают практически одно и то же. Альтернативный перевод: «Как удивительны преимущества Божьей мудрости и знаний!» (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# Как непостижимы Его суды и не исследуемы Его пути
+
+«Мы совершенно неспособны понять Его решения и определить, как Он действует по отношению к нам».
diff --git a/rom/11/34.md b/rom/11/34.md
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+++ b/rom/11/34.md
@@ -0,0 +1,3 @@
+# Кто познал ум Господа? Кто был Его советником?
+
+Апостол приводит в свободном изложении стих из книги Иова (41:3), в котором говорится и о единоличной ответственности Бога за все Его действия. Бог действительно Верховный Владыка всего сущего, Тот, Кому все подвластно, и Кого все должны прославлять. Он никому ничего не должен, и никому не обязан давать отчет в Своих действиях. "Ибо все из Него, Им и к Нему", - говорит Павел в заключение.
diff --git a/rom/11/35.md b/rom/11/35.md
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+++ b/rom/11/35.md
@@ -0,0 +1,3 @@
+# Или кто сначала дал Ему, чтобы Он должен был вернуть?
+
+Бог - первопричина всему, действующее Начало всего и его завершение. Глубокое значение Его путей непостижимо для человека (Рим. 11:33) и непонятно ему (стих 34а); Он не нуждается в наших советах (стих 346), и мы ничего не можем дать Ему, в чем бы Он нуждался (стих 35).
diff --git a/rom/11/36.md b/rom/11/36.md
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+++ b/rom/11/36.md
@@ -0,0 +1,7 @@
+# Него ... Него ... Него
+
+Здесь все случаи использования местоимений «Него» относятся к Богу
+
+# Ему слава вовеки
+
+Здесь выражено желание Павла, чтобы все люди почитали Бога. Это можно сформулировать яснее. Альтернативный перевод: «Пусть все люди всегда почитают Его». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/11/intro.md b/rom/11/intro.md
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+# Римлянам 11 Общее примечание
+
+## Структура и формат
+
+В некоторых переводах для удобства чтения строки стиха располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стихи 9-10, 26-27 и 34-35, которые являются ссылками из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+"Привитая маслина" (10:17-24) Чтобы объяснить отношение Израильского народа и язычников, Павел использует в этой главе образ прививки плодовых деревьев (маслин). Подво́й — растение, у которого используются стебель и корневая система; приво́й — прививаемая к нему ветвь второго растения. У подвоя отрезается ветвь, и к месту отреза прикладывается привой (ветвь, срезанная с другого растения); плотно привязывается с тем, чтобы привой (новая ветвь) прижился. В сельском хозяйстве это делается для размножения растений, для улучшения породы и урожайности. Если в вашей культуре не практикуется прививка плодовых деревьев, необходимо сделать комментарий.
+
+### Другие возможные трудности при переводе этой главы
+
+### "Неужели Бог отверг Свой народ? Нет"
+
+Независимо от того, есть ли для израильтян (физических потомков Авраама, Исаака и Иакова) будущее в планах Бога, или же они были заменены в планах Бога церковью, эта тема является главным теологическим вопросом в 9-11 главах. Данная фраза является важной частью этого раздела книги Римлянам. Кажется, она указывает на то, что Израиль рассматривается отдельно от церкви. Не все учёные соглашаются с таким выводом. Несмотря на то, что в настоящее время израильтяне отвергают Иисуса как своего Мессию, Израиль не исчерпал благодати и милосердия Бога.
+
+## Ссылки:
+
+  * **[Римлянам 11:01 Примечание](./01.md)**
+
+**[<<](../10/intro.md) | [>>](../12/intro.md)**
diff --git a/rom/12/01.md b/rom/12/01.md
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+# Связующее утверждение:
+
+Павел рассказывает о том, какой должна быть жизнь верующего, и как верующие должны служить.
+
+# Итак, братья
+
+слово "итак" отражает логическую связь с предыдущим разделом (сравните с его употреблением в 3:20; 5:1; 8:1). Слово αδελφοι, чаще переводимое как "братья", означает и братьев, и сестер. Альтернативный перевод: «Итак, братья и сёстры..."
+
+# умоляю вас ради Божьего милосердия
+
+παρακαλέω: настойчиво просить, умолять, упрашивать. οἰκτιρμός: сочувствие, жалость, сострадание, милосердие. Альтернативный перевод: «из-за великой милости, которую Бог дал вам, я очень прошу вас». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# предоставьте ваши тела
+
+это синекдоха. Под "телом" подразумевается весь человек. Альтернативный перевод: "предоставьте самих себя"
+
+# предоставьте ваши тела в живую жертву
+
+В свете Ветхозаветных жертвоприношений понятие "тела" символизирует здесь жизнь во всей ее полноте, которая через тело проявляется. Но в отличие от ветхозаветных жертв, тут речь идет о "живой жертве". Павел сравнивает верующего во Христе, который полностью подчинился Богу, с животным, которых евреи убивали, а затем преподносили в качестве жертвы Богу. Альтернативный перевод: «пока вы живы, полностью подчините себя Богу, как будто вы являетесь жертвой Богу на алтаре». (См: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# святую и угодную Богу
+
+Возможные значения: 1) «жертва, которую вы даёте единому Богу, и которая Ему угодна» или 2) «жертва, которая приемлема для Бога, потому что она нравственно чиста». (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# для вашего разумного служения
+
+«Это правильный способ поклоняться Богу»
diff --git a/rom/12/02.md b/rom/12/02.md
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+# не уподобляйтесь этому миру
+
+συσχηματίζω: сообразовываться, становиться подходящим или соответствующим. Под "миром" имеется в виду общество. Значения: 1) «Не позволяйте миру говорить вам, что делать и как думать» или 2) «Не позволяйте себе мыслить и поступать так, как делает этот мир». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# этому миру
+
+Это относится к неверующим, которые живут в мире. (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# но преображайтесь обновлением вашего ума
+
+μεταμορφόω: изменяться, преображаться, подвергаться превращению или преображению. Вы можете перевести это в активной форме. Альтернативный перевод: «но пусть Бог изменит то, как вы думаете и ведете себя». (См: [[rc://*/ta/man/translate/figs-activepassive]]). Центр изменения (преображения человека) лежит в разуме человека, который контролирует его жизненную позицию, мысли, чувства и поступки (ср. Еф. 4:22-23). Если ум верующего постоянно обновляется под воздействием Слова Божиего, молитв и общения этого человека с другими верующими, то и вся его жизнь "преображается".
+
+# чтобы вы познавали волю Боа — добрую, угодную и совершенную
+
+то есть, чтобы вы понимали/постигали, чего Бог хочет от вас. Воля Божия направлена на то, что есть добро (благо), совершенство, и все это угодно Богу.
diff --git a/rom/12/03.md b/rom/12/03.md
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+# Общие замечания:
+
+в стихах 3-8 Павел говорит о том, что никто из членов христианской общины не должен гордится и превозноситься над другими, потому что у каждого человека есть свой особый дар и своя особая роль в общине верующих.
+
+# По данной мне благодати
+
+Здесь «благодать» относится к тому, что Бог выбирает Павла быть апостолом и лидером церкви. Вы можете сформулировать это яснее в своём переводе. Вы также можете перевести это в активной форме. Альтернативный перевод: «так как Бог избрал меня в качестве апостола». (См: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# не думайте о себе больше, чем нужно думать
+
+ὑπερφρονέω: быть высокомерным, высоко думать о себе, зазнаваться. Парафраз: "Не будьте высокомерными" или "никто из вас не должен думать, что он лучше других"
+
+# Но думайте скромно
+
+σωφρονέω: быть благоразумным, обладать здравым умом, быть воздержанным, быть целомудренным. Парафраз: «Но думайте о себе в рамках разумного», или: "Но вы должны быть мудрыми в том, как вы думаете о себе".
+
+# по мере веры, какую каждому отмерил Бог
+
+каждому христианину Бог уделил неодинаково, но каждому она дана для служения Ему, потому-то и следует думать о себе "по мере веры", т. е. соответственно своему служению Богу. Павел подчеркивает всем строем фразы, что человеческая гордость неугодна Богу (сравните 3:27; 11:18,20) отчасти потому, что все природные и духовные способности, которыми обладает тот или иной человек, даны ему Богом. Поэтому каждому христианину должны быть свойственны смирение и сознание того, что он - лишь один из членов тела Христова. Альтернативный перевод: «так как Бог дал каждому из вас разные способности в зависимости от вашего доверия к Нему». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/12/04.md b/rom/12/04.md
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--- /dev/null
+++ b/rom/12/04.md
@@ -0,0 +1,11 @@
+# Потому что
+
+указание, что далее следует пояснение к предыдущему стиху - почему христиане не должны думать, что они лучше других. Далее Павел объясняет свою мысль с помощью примера. Альтернативный перевод: "вот, к примеру..."
+
+# как одно тело состоит из разных частей
+
+образ христианской общины как тела очень важен для богословия Павла и встречается в нескольких его посланиях. Альтернативный перевод: "Вот, например, тело. Одно одно, но состоит из разных органов" (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# но не у всех частей одно и то же назначение
+
+функции у органов тела разные. Альтернативный перевод: "у разных органов разные функции" или "у каждого из органов своя функция/свое назначение".
diff --git a/rom/12/05.md b/rom/12/05.md
new file mode 100644
index 00000000..c6d0afda
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+++ b/rom/12/05.md
@@ -0,0 +1,11 @@
+# так и мы, многие,
+
+"так и мы, хоть нас и много"
+
+# мы составляем одно тело во Христе
+
+Можно перевести как "Христос нас объединяет в одно тело" или "Христос нас объединяет в один живой организм".
+
+# а по отдельности мы друг для друга части тела
+
+и в этом теле (или в этом живом организме) мы соотносимся друг с другом как соотносятся друг с другом разные органы одного тела. Все вместе мы - тело, а по отдельности - как различные органы тела.
diff --git a/rom/12/06.md b/rom/12/06.md
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+++ b/rom/12/06.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+далее Павел объясняет, что у каждого верующего - свой особый дар, отличный от даров другого. И каждый должен делать то, к чему призвал его Бог. Это должно пониматься в свете метафоры тела его органов: у каждого есть свое назначение, важное для всего тела (для всей общины верующих).
+
+# По данной нам благодати мы имеем различные дары
+
+Павел говорит о различных способностях верующих как о дарах от Бога. Вы можете перевести это в активной форме. Альтернативный перевод: «Бог дал каждому из нас особое призвание». (См: [[rc://*/ta/man/translate/figs-metaphor]]) Ср. с 12:3, где под "данной мне благодати" Павел говорит о своем призвании.
+
+# Если имеешь пророчество – пророчествуй по мере веры
+
+Возможные значения: 1) «пусть он говорит пророчества, не выходящие за пределы веры, которую дал нам Бог» или 2) «пусть он говорит пророчества, которые согласуются с учением нашей веры».
diff --git a/rom/12/07.md b/rom/12/07.md
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+++ b/rom/12/07.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rom/12/08.md b/rom/12/08.md
new file mode 100644
index 00000000..9bfedfd4
--- /dev/null
+++ b/rom/12/08.md
@@ -0,0 +1,7 @@
+# если начальствуешь – начальствуй добросовестно
+
+"начальствовать" означает руководить. Альтернативный перевод: "если ты руководишь - руководи добросовестно".
+
+# благотворишь
+
+имеется в виду благотворительная деятельность - помощь нуждающимся.
diff --git a/rom/12/09.md b/rom/12/09.md
new file mode 100644
index 00000000..4b0c55d0
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+++ b/rom/12/09.md
@@ -0,0 +1,11 @@
+# Пусть ваша любовь будет искренней
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Вы должны искренне и честно любить людей». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# любовь
+
+Любовь, которая исходит от Бога, сосредоточена на желании самого лучшего для других людей, даже если это лучшее не случается с тем, кто любит.
+
+# любовь
+
+αγαπη - означает бескорыстную любовь к детям, друзьям, родственникам, любовь, которая сосредоточена на желании самого лучшего для объекта любви.
diff --git a/rom/12/10.md b/rom/12/10.md
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+++ b/rom/12/10.md
@@ -0,0 +1,15 @@
+# братолюбивы с нежностью
+
+φιλαδελφία: братолюбие. φιλόστοργος: нежно любящий. Альтернативный перевод: "любите друг друга как братья, всем сердцем".
+
+# Будьте братолюбивы друг к другу с нежностью. Стремитесь оказывать друг другу почтение
+
+Это два предложения можно объединить в одно, так как оба они говорят о том, как следует относиться друг ко другу: "Относитесь с братской любовью друг ко другу, как члены одной семьи, почитая каждый в первую очередь другого" (сравните с фразой в Фил. 2:3 - "почитайте один другого высшим себя"; именно в таком смысле надо понимать "стремитесь оказывать... почтение").
+
+# с нежностью
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «показывайте своё уважение». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Стремитесь оказывать друг другу почтение
+
+«Почитайте и уважайте друг друга» или «Оказывайте честь своим собратьям по вере, уважая их».
diff --git a/rom/12/11.md b/rom/12/11.md
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+# В усердии не ослабевайте
+
+σπουδή: усердие, ревность, старание, забота. ὀκνηρός: медлительный, ленивый. Парафраз: "не ленитесь, исполняя свои обязанности".
+
+# духом пламенейте, Господу служите
+
+ζέω: кипеть, бурлить; перен.гореть, пламенеть (духом). Горите желанием послужить Богу. Под словом "дух" здесь может подразумеваться как личный дух человека, так и Дух Святой. Служа Богу как Его рабы, верующие должны быть прилежны и исполнены энтузиазма.
diff --git a/rom/12/12.md b/rom/12/12.md
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+# в скорби будьте терпеливы
+
+«Будьте терпеливы, когда у вас возникают трудности»
+
+# в молитве - постоянны
+
+"не прекращайте молиться"
diff --git a/rom/12/13.md b/rom/12/13.md
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+# Принимайте участие в нуждах святых
+
+Это последний пункт в списке, который начался в [Римлянам 12:9](./09.md). «Когда ваши собратья-христиане находятся в беде, помогайте им в их нуждах».
+
+# стремитесь быть гостеприимными
+
+«Всегда приветствуйте их в своем доме, когда им нужно место для ночлега».
diff --git a/rom/12/14.md b/rom/12/14.md
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+++ b/rom/12/14.md
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+# благословляйте... благословляйте, а не проклинайте
+
+"благословлять" - то есть молиться за этих людей и желать им добра. Павел дважды повторяет призыв благословлять гонителей, очевидно потому, что это было актуально для гонимой церкви.
diff --git a/rom/12/15.md b/rom/12/15.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rom/12/16.md b/rom/12/16.md
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+# Имейте одни мысли
+
+Это идиома, которая означает жизнь в единстве. Альтернативный перевод: «Будьте в согласии друг с другом» или «Живите в единстве друг с другом». (См: [[rc://*/ta/man/translate/figs-idiom]])
+
+# В рассуждениях не будьте высокомерными... не считайте себя мудрыми
+
+"В рассуждениях не будьте высокомерными" - то есть не думайте высокомерно. В этом стихе снова идет речь о скромности (ср. 12:3). Альтернативный перевод: "не будьте высокомерными, не считайте себя умнее других, но берите пример со скромных людей".
diff --git a/rom/12/17.md b/rom/12/17.md
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+# Никому не отвечайте злом на зло
+
+двойное отрицание усиливает акцент: "никогда не отвечайте злом на зло", "ни в коем случае не отвечайте.." Принципом соблюдения справедливости в Ветхом Завете было - "око за око" (Исх. 21:24), но  правила последователей Иисуса другие - см. Нагорную проповедь (Мф 5:38-42). В последующих стихах (19-21) Павел продолжает говорить об этом же.
+
+# но заботьтесь о добром по отношению ко всем людям
+
+«Относитесь ко всем хорошо».
diff --git a/rom/12/18.md b/rom/12/18.md
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+++ b/rom/12/18.md
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+# Если возможно с вашей стороны, будьте в мире со всеми людьми
+
+«делайте всё возможное, чтобы жить в мире со всеми». Мирные, гармонические отношения с другими людьми - не всегда достижимы, но да не ляжет ответственность за нарушение мира на верующего (Матф. 5:9).
diff --git a/rom/12/19.md b/rom/12/19.md
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+# не мстите за себя, но дайте место Божьему гневу
+
+Здесь слово «гнев» является метонимией, означающей Божье наказание. Альтернативный перевод: «Не мстите, не наказывайте своих обидчиков. Бог их Сам накажет». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# Потому что написано
+
+Апостол ссылается на Втор. 32:35.
+
+# "Моё отмщение, Я воздам"
+
+Эти две фразы означают практически и то же: "Месть принадлежит Мне" и "Я Сам буду расплачиваться" (то есть реагировать на дурной поступок человека". Альтернативный перевод: «Я обязательно отомщу за вас». (См: [[rc://*/ta/man/translate/figs-parallelism]]))
diff --git a/rom/12/20.md b/rom/12/20.md
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+# Общее замечания:
+
+в этом и последующем стихе Павел переходит от 2 лица мн.ч. ("вы") к 2 лицу ед.ч. ("ты").  Это сделано для усиления: он как бы обращается не к общине в целом, а к каждому верующему по отдельности.[[rc://*/ta/man/translate/figs-you]])
+
+# ты соберёшь ему на голову горящие угли
+
+О том, что будет с врагами в результате таких действия, Павел говорит так, как будто некто высыпает горящие угли на их головы. Возможные значения: 1) «тем самым ты заставишь человека, который причинил тебе вред, почувствовать себя плохо от того, как он обращался с тобой» ("заставишь его гореть от стыда") или 2) «над этим человеком совершится Божий суд» (потому что ты не стал мстить за себя, а предпочел, чтобы за тебя мстил Бог) (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/12/21.md b/rom/12/21.md
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+# Не будь побеждён злом, но побеждай зло добром
+
+Павел описывает «зло», как будто это человек. Вы можете перевести это в активной форме. Альтернативный перевод: «Не позволяйте тем, кто зол, победить вас; побеждайте злых людей с помощью добрых поступков». (См: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/12/intro.md b/rom/12/intro.md
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+# Римлянам 12 Общее примечание
+
+## Структура и формат
+
+Эта глава начинает новый большой раздел Послания Римлянам: Павел переходит к практическим наставлениям. Тщательно объяснив христианское Евангелие, теперь Павел поясняет, как христиане должны жить в свете этих великих истин. Главы 12-16 сосредоточены на жизни, которая соответствует христианской вере человека. В этих главах Павел использует много разных повелений, тем самым давая верующим практические инструкции. (См: [[rc://*/tw/dict/bible/kt/faith]])
+
+В некоторых переводах для удобства чтения строки стихотворения располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стих 20, который является ссылкой из Ветхого Завета.
+
+## Специальные понятия в этой главе
+
+### Христианская жизнь
+
+Согласно закону Моисея, люди должны были регулярно приносить пожертвования в храм в виде жертв животных или зерна. Теперь христиане должны жить такой жизнью, которая является своего рода живой жертвой Богу. Физические жертвы больше не требуются. (См: [[rc://*/tw/dict/bible/kt/lawofmoses]])
+
+## Важные речевые обороты в этой главе
+
+### Тело Христа
+
+Тело Христа является важной метафорой или образом, используемым в Писании для обозначения церкви. Каждый член церкви играет уникальную и важную функцию. Христиане нуждаются друг в друге. (См: [[rc://*/tw/dict/bible/kt/body]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+## Ссылки:
+
+  * **[Римлянам 12:01 Примечание](./01.md)**
+
+**[<<](../11/intro.md) | [>>](../13/intro.md)**
diff --git a/rom/13/01.md b/rom/13/01.md
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+# Связующее утверждение:
+
+Рим был столицею огромной империи, городом, в котором находилось ее правительство. Как римские граждане, а к тому еще и жители столицы, читатели послания хорошо знали и о том славном, и о том постыдном, что совершалось в Риме в дни императора Нерона, правившего с 54 по 68 годы от Р. Х. Но не только римскими гражданами были они, а и гражданами царства Иисуса Христа (Фил. 3:20; Кол. 1:13). И Павел говорит тут о нормах их поведения, как христиан по отношению к гражданским властям Рима. Начало 13-й главы в этом послании является самым длинным и подробным в Новом Завете поучением на этот счет (сравните 1-Тим. 2:1-4; Тит. 3:1; 1-Пет. 2:13-17).
+
+# Каждая душа пусть будет покорна вышестоящим властям
+
+Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω - "Всякая душа властям превосходящим (пусть) покоряется".
+
+υπερεχούσαις (причастие) от ὑπερέχω: превосходить, превышать. С причастием: превосходящий, превышающий.
+
+υποτασσέσθω (повелительное наклонение) - покоряется (да покорится). Ключевым положением является следующее: "Всякая душа да будет покорна высшим властям". Почему? А потому, что согласно апостолу "нет власти не от Бога" (сравните Дан. 4:17,25,34-35).
+
+# Нет власти не от Бога
+
+Это двойное отрицание можно перевести как "всякая власть от Бога"
+
+# Существующие же (власти) установлены Богом
+
+αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν - Существующие (те, что имеются) от Бога установлены есть". Парафраз: «Люди, которые обладают властью, находятся на своих местах, потому что Бог поставил их туда».
diff --git a/rom/13/02.md b/rom/13/02.md
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+# Противящиеся власти
+
+αντιτασσόμενος (причастие) от ἀντιτάσσω: противиться, противостоять, вступать в борьбу.
+
+Парафраз: «Противящиеся представителям правительства» или «людям, которых Бог наделил властью».
+
+# Установление
+
+διαταγή: установление, распоряжение, наставление.
+
+# Сами на себя навлекут осуждение
+
+Сами себе приговор получат - ἑαυτοῖς κρίμα λήμψονται. κρίμα: 1. решение суда, приговор, осуждение; 2. тяжба, судебное дело, Вы можете перевести это в активной форме. Альтернативный перевод: «Бог будет судить тех, кто выступает против государственной власти». (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/13/03.md b/rom/13/03.md
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+# Начальники страшны не тем, кто делает доброе, но злое
+
+οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ - "Начальствующие же не есть страх (для) доброго, но (для) злого".
+
+Тем же, кто повинуются властям и не совершают ничего предосудительного, нечего бояться, поскольку правящие страной поощряют тех, кто делает доброе. Хочешь не бояться власти? Делай добро и получишь от нее похвалу. Альтернативный перевод: «Позвольте мне рассказать вам, как вы можете не бояться правителей». Правительство будет говорить только хорошее о тех, кто поступает хорошо. Это конечно же идеалистическая картина, которая далеко не всегда работает.
+
+# Хочешь не бояться власти? Делай добро и получишь от нее похвалу.
+
+Павел утверждает, что чтобы не бояться властей, нужно жить честно и благочестиво - власти будут хвалить тебя как добропорядочного гражданина.
diff --git a/rom/13/04.md b/rom/13/04.md
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+# (Начальник — это) Божий слуга, тебе на добро
+
+θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν - "Божий слуга потому что есть тебе на добро". Павел называет начальника - то есть представителя римской власти - "Божьим слугой". Римские власти не раз спасали Павла от разъяренной толпы и от тех, кто замышлял его убить, поэтому неудивительно, что апостол относится к ним именно так. Государство следит за порядком - чтобы безопасно было ходить по улицам, чтобы в случае опасности была оказана помощь - и в этом смысле, конечно, силовые структуры выполняют функцию "Божьих слуг". если делаешь зло, бойся Ср. 1 Пет. 3:17 и 4:15, где Петр, утешая преследуемых верующих, пишет: "если угодно воле Божьей, лучше пострадать за добрые дела, чем за злые", "Если кто-то из вас страдает, пусть это будет не потому, что он убийца, или вор, или преступник, или доносчик". Христианину, поступающему благочестиво, нечего бояться: он или будет жить в мире и благополучии, либо, если его будут преследовать за веру и он пострадает, он получит награду от Господа.
+
+Он не напрасно носит меч
+
+εἰκῇ: 1. без причины; 2. без пользы, напрасно, тщетно, безрезультатно; 3. безрассудно, необдуманно. Римские правители носили короткий меч как символ своей власти. Апостол подчеркивает, что "начальники" - это Божий слуги (о чем сегодня часто забывают). Поощряя делающих доброе (стих 3), они и сами служат добру (стих 4). Они носят оружие ("меч") как Божии слуги (два раза в 4 стих называет Павел представителей гражданских властей "слугами Божиими"; сравните стих 6); в качестве таковых они и "отмстители", наказывающие за зло.
diff --git a/rom/13/05.md b/rom/13/05.md
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+# Не только из страха наказания, но и по совести
+
+Парафраз: «Не только из боязни, чтобы вас не наказало правительство, но и для того, чтобы у вас была чистая совесть перед Богом».
+
+Государственная власть, при правильном ее функционировании, предотвращает угрозу тирании и вершит справедливость, карая "делающих злое". Верующие по двум причинам должны покоряться властям: чтобы не подвергнуться наказанию и сохранить чистую совесть перед Богом, сознавая, что повиноваться властям повелевает Бог.
diff --git a/rom/13/06.md b/rom/13/06.md
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+++ b/rom/13/06.md
@@ -0,0 +1,5 @@
+# Для этого вы и платите налоги, потому что они - Божьи служители
+
+«Вот почему вы должны платить налоги: ради властей, чтобы они не имели извинения в правильном исполнении своих обязанностей».
+
+Христиане должны не только подчиняться властям (стих 1, 5), но и поддерживать государство в финансовом отношении, т. е. платить налоги (сравните Матф. 22:21). И опять-таки потому, что "начальники" - "Божии служители (Рим. 13:4), сим самым постоянно занятые", и потому нуждающиеся в материальной поддержке со стороны граждан, в том числе и христиан. Итак, христиане должны "отдавать всякому должное: кому подать, подать… кому честь, честь".
diff --git a/rom/13/07.md b/rom/13/07.md
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+# Итак, отдавайте всем то, что должны
+
+Ср. стих 8 "Никому и ни в чём не оставайтесь должниками". Эти две фразы говорят об одном и том же. Павел пишет, что верующие должны полностью исполнять свои гражданские обязанности с тем, чтобы иметь возможность посвятить себя любви к ближнему. кому налог – налог, кому пошлину – пошлину, кому страх – страх, кому честь – честь Павел объясняет, что именно и кому нужно отдавать, речь идет именно о взаимоотношениях с властями (государством и его представителями): кому вы должны налог - заплатите налог; кому вы должны пошлину - заплатите пошлину.
+
+# Страх
+
+"Страх" - имеется в виду благоговейный страх перед вышестоящими, важном элементе иерархии в древности. В современном понимании это уважение: "уважайте тех, кого вы должны уважать и оказывайте честь тем, кому вы должны оказывать честь".
diff --git a/rom/13/08.md b/rom/13/08.md
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+# Связующее утверждение:
+
+Павел говорит верующим, как они должны действовать по отношению к своим ближним. От разговора об отношениях с государством и его представителями ("властями") Павел переходит к новой (хотя и тесно связанной с предыдущей) теме: взаимоотношения с другими людьми.
+
+Никому и ни в чём не оставайтесь должниками, кроме взаимной любви
+
+ὀφείλω: быть должным, задолжать, иметь долг; нелич. гл. тж.надлежать. Это двойное отрицание. Вы можете перевести это в положительной форме. Альтернативный перевод: «Верните всё, что вы должны другим (или не берите в долг, чтобы не быть должны), и любите друг друга».
+
+# Кроме взаимной любви
+
+εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν - "Если только это не любовь друг к другу". В такой форме он подчеркивает, что долг христианина - проявлять данную ему Богом любовь в отношениях со всеми людьми. И да не будет обременен он другими долгами. А любви ему должно хватать всегда и на всех (Иоан. 13:34-35; 1-Кор. 16:14; Еф. 5:2; Кол. 3:14; 1-Иоан. 3:14,23; 4:7,11,21).
+
+Если в отношении долгов, налогов, чинопочитания и прочего возможно добиться того, чтобы не быть никому должным, с любовью так не бывает. Мы всегда должны любить друг друга, и этот "долг" невозможно выплатить до конца.
diff --git a/rom/13/09.md b/rom/13/09.md
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+# Общие замечания:
+
+Апостол ссылается на Исх. 20:13-15, 17, Втор. 5:17-19, 21 и Лев. 19:18. Павел цитирует несколько конкретных повелений из Десяти заповедей. "Не прелюбодействуй, не убивай, не кради" и "не пожелай чужого" соответствуют 7,6,8 и 10 заповедям (именно в таком порядке; Исх. 20:13-15,17).
+
+Итог этому разделу закона, Павел подводит в одной цитате, взятой из книги Левит - 19:18. Интересно отметить, что в тех же словах резюмировали эту часть закона как иудейские раввины, так и Иисус Христос (сравните Матф. 22:39).
diff --git a/rom/13/10.md b/rom/13/10.md
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+# Любовь не делает ближнему зла
+
+Данная фраза изображает любовь как человека, который любит других людей. Альтернативный перевод: «Люди, которые любят своих ближних, не причиняют им зла». Павел выражает этот принцип в других словах: "Любовь не делает ближнему зла" и повторяет (сравните Рим. 13:8) главное свое утверждение: "итак любовь есть исполнение закона". А это значит, что только тот, кто во Христе, может исполнить как эти, так и другие требования закона (8:4).
diff --git a/rom/13/11.md b/rom/13/11.md
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+# Так поступайте, помня о времени, что уже наступил час пробудиться нам от сна
+
+ἐγείρω: поднимать, воздвигать, воскрешать, будить, пробуждать, вставать, подниматься, восставать.
+
+Павел намекает тут на грядущий конец времен и приближающееся возвращение Господа Иисуса. Следовательно "наступил уже час пробудиться нам от сна". Наступил "час" духовного бодрствования и всяческого усердия (сравните Еф. 5:14; 1-Пет. 5:8). Ведь спасение "ныне ближе к нам (речь идет об окончательном спасении, которое совершится при втором пришествии Христа - сравните Рим. 8:23; Евр. 9:28; 1-Пет. 1:5), нежели когда мы уверовали" (сравните Иак. 5:8). Каждый прожитый день приближает верующего к окончательному спасению и освобождению.
+
+Так поступайте - то есть так, как написано в предыдущих стихах: исполняйте все свои долги и любите друг друга.
diff --git a/rom/13/12.md b/rom/13/12.md
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+# Ночь прошла и день приблизился
+
+Время возвращения Христа на землю и завершения Им спасения верующих (стих 11) Павел называет "днем", который "приблизился". Нынешнее время, когда Христа нет на земле (Иоан. 14:2-3; Деян. 1:11) и здесь действует сатана (2-Кор. 4:4; Еф. 2:2), названо "ночью" (2-Пет. 1:19).
+
+Поскольку "день приблизился", Павел призывает своих читателей: "итак отвергнем дела тьмы и облечемся в оружие света". Христиане - это армия Христа, которая постоянно должна быть на страже и вооружены для битвы (Еф. 6:10-17; 1-Фес. 5:8). Жить жизнью, прославляющей Христа, это значит "быть во свете" (Иоан. 12:36; Еф. 5:8,14; Кол. 1:12; 1-Фес. 5:5; 1-Иоан. 1:7; 2:10).
diff --git a/rom/13/13.md b/rom/13/13.md
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+# Будем вести себя достойно, как при свете дня
+
+В стихе 13 Павел повторяет мысль, высказанную в стихе 12, но облекает ее в речевой образ, взятый не из войны, а из стиля повседневной жизни. Он призывает: "Как днем (т. е. "поскольку наступает день") будем вести себя благочинно" Преступления, насилие, беззакония - все это ассоциируется со "тьмой" и "ночью" (Иоан. 1:5; 3:19-20; 8:12; 12:35,46; Еф. 5:8,11; 6:12; 1-Фес. 5:7; 1-Пет. 2:9; 1-Иоан. 1:5-6; 2:9,11).
+
+Может быть, на это противопоставление навела Павла его же фраза в 12 стихе - "дела тьмы". Ни гуляниям, ни пьянству, ни распутству, ни разврату, ни ссорам, ни зависти В любом случае перечисленные апостолом дела и действия несомненно являются "делами тьмы": "пирование", пьянство, сладострастие, распутство, ссоры, зависть (сравните Гал. 5:19-21). Интересно отметить, что зависть Павел тоже считает аморальным явлением. Всему этому не должно быть места в жизни христианина, ибо он принадлежит "свету".
diff --git a/rom/13/14.md b/rom/13/14.md
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+# Но оденьтесь же в нашего Господа Иисуса Христа
+
+ἀλλ’ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστὸν - "Но облекитесь (наденьте) ενδυσασθε от ενδυω: возлагать, одевать, облекать.
+
+Павел говорит о принятии нравственной природы Христа, как будто это наша верхняя одежда, которую люди могут видеть. Жизнь уверовавшего во Христа должна быть чистою и святою, особенно в свете того, что скоро Господь снова придет на землю (Рим. 13:11-12; 1-Иоан. 3:3). Для того, чтобы преуспеть в такой жизни, христианам следует "облечься" в Иисуса Христа (Еф. 4:24; Кол. 3:10). Принимая спасение, верующий и "облекается" в Него, так что и вести себя должен соответствующим образом (Гал. 3:27).
+
+А еще секрет упомянутой победной жизни состоит в том, чтобы верующий человек "не превращал в похоти попечение о плоти" (дословно: "не думай в первую очередь о плоти"; сравните Рим. 8:3-5,8-9,12-13). Нельзя христианину потворствовать своей греховной природе и угождать ей.
diff --git a/rom/13/intro.md b/rom/13/intro.md
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+# Римлянам 13 Общее примечание
+
+## Структура и формат
+
+В первой части этой главы Павел учит христиан подчиняться руководителям, которые ими управляют (13:1-7); затем призывает относиться с любовью вообще ко всем людям, потому что "любовь есть исполнение закона" (13:8-10); и наконец, подчеркивает связь между спасением и этикой (13:11-14). В то время на их земле господствовали нечестивые римские правители.
+
+## Специальные понятия в этой главе
+
+Нечестивые правители
+
+Апостол Павел призывает христиан подчиняться властям, утверждая, что "нет власти не от Бога" (13:1-7). Некоторым читателям, особенно в тех местах, где правители преследуют церковь и/или ведут себя неблагочестиво, трудно понять и принять это учение. Однако стоит обратить внимание на тот факт, что когда апостол Павел писал эти строки, римская империя владела огромными территориями, в том числе и Палестиной. Римского императора почитали как Бога, и этот культ императора являлся государственной идеологией. В то же время, система власти, созданная римлянами (административный порядок, безопасность, дороги, построенные для быстрой связи между провинциями), положительно повлияли на распространение христианства (особенно это видно в тексте Деяний Апостолов). Римские власти не раз спасали апостола Павла от разъяренной толпы преследователей (см. Деян.). Бывают времена, когда верующим приходится страдать от притеснений неблагочестивых правителей, но и это не дает повода к злословию властей (ср. Деян 23:2-5). Конечно, подчинение властям не распространяется на случаи, когда правители требуют от христиан отказаться от веры или делать что-то, что противоречит вере (см. Деян. 4: 19-20).
+
+## Другие возможные трудности при переводе этой главы
+
+### Тело
+
+Это комплексное понятие. Возможно, «плоть» является метафорой нашей греховной природы. Павел не учит, что наши физические тела грешны. Скорее всего, Павел учит тому, что пока христиане живы («во плоти»), они будут продолжать грешить. Но наша новая природа будет бороться с нашей старой природой. (См:
+
+## Ссылки:
+
+  * **[Римлянам 13:01 Примечание](./01.md)**
+
+**[<<](../12/intro.md) | [>>](../14/intro.md)**
diff --git a/rom/14/01.md b/rom/14/01.md
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+# Связующее утверждение:
+
+Павел призывает верующих помнить, что они несут ответственность перед Богом.
+
+# принимайте
+
+то есть включайте в общину, в свой круг общения, не отгораживайтесь от него.
+
+# слабого в вере
+
+Альтернативный перевод: "человека, вера которого слаба". Павел называет так тех, кто из страха оскверниться не употребляет в пищу мяса. Возможно, "слабыми" называли таких людей те верующие, которые считали себя "сильными" и свободными, а Павел лишь использует это слово (далее в главе он нигде не называет таких верующих "слабыми").
+
+# не спорьте, если ваши с ним мнения расходятся
+
+«не осуждайте их за их мнение». Верующего, чьи взгляды вы считаете "слабыми" и "ограниченными" следует принимать в общину не для того, чтобы опровергать его мнения, ссорясь с ним по этому поводу, а для того, чтобы глядя на более зрелых он возрастал в вере.
diff --git a/rom/14/02.md b/rom/14/02.md
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+# Один уверен, что есть можно всё, а слабый ест овощи
+
+Альтернативный перевод: "Например, один человек верит, что можно есть любую пищу, а другой, вера которого слаба, ест только овощи". См. комментарий в Общих примечаниях к главе 14. Почему некоторые верующие были тогда вегетарианцами, Павел не объясняет. Однако мы можем предположить, что порой это было связано с идоложертвенной пищей, которую некоторые отказывались разделять с язычниками. Так, поскольку эта проблема связана с исповеданием христианской веры, возможно, что некоторые верующие предпочитали вовсе не есть мясо, чем ненароком употребить в пищу идоложертвенное (ср. 1Кор. 8; 10:23-30). Но не причина, которой они руководствовались, занимала апостола, а возникшее в связи с этим разномыслие среди верующих.
diff --git a/rom/14/03.md b/rom/14/03.md
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+# Кто ест... кто не ест...
+
+Речь идет о мясе. Альтернативный перевод: "кто ест мясо, не унижай того, кто мяса не ест; а кто не ест мяса, не осуждай того, кто его ест."
+
+# потому что Бог принял его
+
+"его" - то есть того, кто ест мясо. Бог принял к Себе - то есть в Свою семью, в число Своего народа - верующих из язычников (которые употребляют "нечистую" пищу), поэтому не следует осуждать их.
diff --git a/rom/14/04.md b/rom/14/04.md
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+# Кто ты, что судишь чужого раба?
+
+Это риторический вопрос, его можно записать в виде утверждения. Альтернативный перевод: «Этот человек не твой раб, и не тебе указывать, что он должен делать» (См: [[rc://*/ta/man/translate/figs-rquestion]]). Никакая критика, по убеждению апостола, недопустима, поскольку слуги подчиняются не друг другу, а своему Господину, Который и оценит их в свое время. Павел призывает христиан помнить, что они все - члены Божьей семьи, и равны перед Богом.
+
+# ты
+
+здесь Павел переходит от 2 л.мн.ч. ("вы") к 2 л.ед.ч. ("ты"). Это сделано для усиления: апостол обращается как бы индивидуально к каждому верующему, а не к общине в целом.  (См: [[rc://*/ta/man/translate/figs-you]])
+
+# Он стоит или падает перед своим Господом
+
+Павел говорит о Боге, как о хозяине, который владеет слугами. Альтернативный перевод: «Только хозяин может решить, правильно поступает его слуга или нет». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# И он будет поставлен, потому что Бог силён поднять его
+
+Даже если щепетильного верующего осуждают другие христиане, Бог может защитить его. Даже если христианин ошибается, Бог наставит его на правильный путь. Альтернативный перевод: «Но Господь примет его, потому что только Он способен сделать человека приемлемым для Него». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/14/05.md b/rom/14/05.md
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+# Один отличает день от дня, а другой судит о всех днях одинаково
+
+Скорее всего здесь речь идет о соблюдении иудейских религиозных праздников и суббот: верующие из иудеев их соблюдали, верующие из язычников - нет (ср. Кол. 2:16). И опять-таки, апостола не волнует кто здесь прав, а кто нет. Он озабочен тем, чтобы соблюдался принцип: «Пусть каждый поступает в соответствии со своими убеждениями».
+
+# Пусть каждый поступает в соответствии со своими убеждениями
+
+Вы можете яснее сформулировать полное значение этого отрывка (на основании следующего стиха). Альтернативный перевод: «Пусть каждый человек имеет уверенность в том, что его действия почитают Господа». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/06.md b/rom/14/06.md
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+# Кто различает дни – различает для Господа
+
+Здесь под фразой «различает дни» подразумевается, что у человека особенное отношение к каким-то дням, которые он отделяет для поклонения Господу (например, религиозные праздники, суббота или воскресенье). Альтернативный перевод: «Тот, кто особенно относится к некоторым дням, поступает так, чтобы чтить Господа» или «Человек, который поклоняется в определенные дни, делает так, чтобы чтить Господа». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Кто ест... кто не ест
+
+Как и в стихах 2-3, речь идет об употреблении мяса. Здесь вы можете повторить его. Альтернативный перевод: «Тот, кто ест всё/всякую пищу/мясо... тот, кто не ест мяса». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# ест/не ест для Господа
+
+делать что-то "для Господа" значит через это действие выражать свое почтение к Богу.
+
+# благодарит Бога
+
+то есть произносит благодарственную молитву перед приемом пищи и после.
diff --git a/rom/14/07.md b/rom/14/07.md
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+++ b/rom/14/07.md
@@ -0,0 +1,13 @@
+# Общие замечания:
+
+Павел говорит о себе и своих читателях, поэтому все случаи использования местоимений «мы» являются инклюзивными.
+
+В стихах 7 и 8 Павел говорит об одном и том же, выражая свою мысль отрицательно ("мы не живем для себя") и положительно ("мы живем для Господа"). "Жить и умирать" - это идиома, означающая все существо человека, все его действия. Что бы мы (верующие) ни делали, даже умирая - мы не принадлежим себе. Каждое наше действие, вплоть до смерти, посвящено Господу.
+
+# никто из нас
+
+эту отрицательную конструкцию можно передать положительно: "все мы ... не для себя".
+
+# для себя
+
+Здесь «живёт для себя» означает жить ради угождения самому себе. Альтернативный перевод: «Никто из нас не должен жить только для того, чтобы угождать себе». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/08.md b/rom/14/08.md
new file mode 100644
index 00000000..ba6ccb1d
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+++ b/rom/14/08.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rom/14/09.md b/rom/14/09.md
new file mode 100644
index 00000000..c715be5c
--- /dev/null
+++ b/rom/14/09.md
@@ -0,0 +1,7 @@
+# и над мертвыми, и над живыми
+
+Альтернативный перевод: "абсолютно  над всеми".
+
+# чтобы господствовать и над мертвыми, и над живыми
+
+Павел объясняет с богословской точки зрения, почему верующим следует воздерживаться от осуждения других верующих. Одна из причин искупительной Смерти Господа Иисуса и Его воскресения - в том, чтобы стать Ему Владыкой "и над мертвыми и над живыми". А поскольку Владыка - Он, верующим не подобает судить и презирать своих собратьев: ведь никто из них не стоит выше другого - как его судья, но все равны перед единым Судьею - Христом.
diff --git a/rom/14/10.md b/rom/14/10.md
new file mode 100644
index 00000000..b4669ead
--- /dev/null
+++ b/rom/14/10.md
@@ -0,0 +1,15 @@
+# Зачем ты осуждаешь своего брата? Или ты, зачем унижаешь своего брата?
+
+Это риторические вопросы, и их можно передать утверждениями. Альтернативный перевод: «Неправильно судить своего брата, и нехорошо презирать своего брата!» или «перестань судить и презирать своего брата!» (См: [[rc://*/ta/man/translate/rhetorical question]])
+
+# ты
+
+Павел снова переходит ко 2л. ед. ч. для усиления выразительности, обращаясь индивидуально к каждому.
+
+# брата
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин.
+
+# Все мы будем стоять перед Божьим судом
+
+«Божий суд» относится к Божьему авторитету и Его праву судить. Альтернативный перевод: «Потому что Бог будет судить нас всех». (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rom/14/11.md b/rom/14/11.md
new file mode 100644
index 00000000..91d2247e
--- /dev/null
+++ b/rom/14/11.md
@@ -0,0 +1,11 @@
+# Потому что написано:
+
+Павел ссылается на пророка Исаию (Ис. 49:18 и 45:23). Вы можете перевести это в активной форме. Альтернативный перевод: «Пророк Исаия писал:..». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# Я жив
+
+Эта фраза используется для того, чтобы произнести клятву или торжественное обещание. Альтернативный перевод: «Вы можете быть уверены, что это правда». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Передо Мной преклонится каждое колено, и каждый язык будет исповедовать Бога
+
+Павел использует слова «колено» и «язык» для обозначения всего человека. Кроме того, Господь говорит о Себе сначала в 1 лице (Я, мной), а затем в 3-м (пред Богом). Альтернативный перевод: «каждый человек поклонится перед Богом и прославит Его». (См: [[rc://*/ta/man/translate/figs-synecdoche]] и [[rc://*/ta/man/translate/figs-123person]])
diff --git a/rom/14/12.md b/rom/14/12.md
new file mode 100644
index 00000000..502c1f41
--- /dev/null
+++ b/rom/14/12.md
@@ -0,0 +1,3 @@
+# каждый из нас даст за себя отчёт Богу
+
+«каждому придётся объяснять свои действия перед Богом».
diff --git a/rom/14/13.md b/rom/14/13.md
new file mode 100644
index 00000000..edce33f8
--- /dev/null
+++ b/rom/14/13.md
@@ -0,0 +1,7 @@
+# лучше будем размышлять о том, как бы не подавать брату повод к преткновению или искушению
+
+τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον - "(Чтобы) не полагать преткновения брату или соблазн". τίΘημι: класть, ставить, полагать, преклонять (колени). πρόσκομμα: преткновение, предмет преткновения, соблазн. σκάνδαλον: преткновение, соблазн, ловушка, капкан, петля. Альтернативный перевод: «но вместо этого поставьте себе цель не делать и не говорить ничего такого, что может заставить верующего согрешить». (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# брату
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин.
diff --git a/rom/14/14.md b/rom/14/14.md
new file mode 100644
index 00000000..5d5c905e
--- /dev/null
+++ b/rom/14/14.md
@@ -0,0 +1,15 @@
+# Я знаю и уверен в Господе Иисусе
+
+Здесь слова «знаю» и «уверен» означают практически одно и то же; Павел использует их, чтобы подчеркнуть свою уверенность. Альтернативный перевод: «Я абсолютно уверен в Господе Иисусе». (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# нет ничего, что было бы само по себе нечистым
+
+Вы можете перевести это в положительной форме. Альтернативный перевод: «само по себе всё чисто». (См: [[rc://*/ta/man/translate/figs-doublenegatives]])
+
+# само по себе
+
+«по своей природе»
+
+# Только для того, кто считает что-либо нечистым, оно и является нечистым
+
+Здесь Павел подразумевает, что человек должен держаться подальше от всего того, что по его мнению является нечистым. В своём переводе вы можете сформулировать это яснее. Альтернативный перевод: «Но если человек считает что-то нечистым, тогда для этого человека оно нечисто, и ему следует держаться от него подальше». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/15.md b/rom/14/15.md
new file mode 100644
index 00000000..e6f532a0
--- /dev/null
+++ b/rom/14/15.md
@@ -0,0 +1,15 @@
+# Если же твой брат огорчается из-за пищи
+
+Имеется в виду «Если из-за твоей пищи огорчается брат», то есть если ты ешь что-то такое, что твой единоверец считает нечистым. λυπέω: стеснять, тяготить, опечалить, огорчать, терзать, мучить, скорбеть.
+
+# брат
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин - верующих христиан, членов христианской общины.
+
+# то ты уже поступаешь не по любви
+
+Павел говорит о поведении верующих, как о хождении в вере. Альтернативный перевод: «тогда ты больше не проявляешь любовь». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не губи своей едой того, за кого умер Христос
+
+твоя пища может стать "соблазном и преткновением" для других (см. стих 13). Руководствуясь христианской любовью "сильный в вере" должен пожертвовать своей свободой во Христе, чтобы не дать повода к духовному соблазну своему "слабому" брату в Господе.
diff --git a/rom/14/16.md b/rom/14/16.md
new file mode 100644
index 00000000..affa5b67
--- /dev/null
+++ b/rom/14/16.md
@@ -0,0 +1,3 @@
+# Пусть то, что для вас доброе, не вызовет оскорблений
+
+«Пусть то, что вы считаете хорошим для себя, не вызывает дурных толков у других».
diff --git a/rom/14/17.md b/rom/14/17.md
new file mode 100644
index 00000000..0d406145
--- /dev/null
+++ b/rom/14/17.md
@@ -0,0 +1,3 @@
+# Потому что Божье Царство — это не пища и питьё, но праведность, мир и радость в Святом Духе
+
+В конце концов пища - не самое важное (1-Кор. 8:8), и не в ней суть Царствия Божиего: Бог установил Своё царство, чтобы дать нам правильные отношения с Ним и обеспечить мир и радость.  Альтернативный перевод: «Потому что Бог создал Своё царство не для того, чтобы мы выясняли, что нам можно есть и пить. Он создал Своё царство, чтобы мы имели правильные отношения с Ним, и чтобы Он мог дать нам мир и радость». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/18.md b/rom/14/18.md
new file mode 100644
index 00000000..b88d659f
--- /dev/null
+++ b/rom/14/18.md
@@ -0,0 +1,7 @@
+# кто этим служит Христу
+
+то есть "кто праведностью, радостью и миром служит Христу"
+
+# одобряем людьми
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «люди одобряют его» или «люди его уважают» или "приятен людям". (См: [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/14/19.md b/rom/14/19.md
new file mode 100644
index 00000000..ec401e00
--- /dev/null
+++ b/rom/14/19.md
@@ -0,0 +1,3 @@
+# Итак, будем стремиться к миру и к назиданию друг друга
+
+Здесь «назидать друг друга» означает помогать друг другу расти в вере. Альтернативный перевод: «Давайте стремиться жить мирно и помогать друг другу укрепляться в вере». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/20.md b/rom/14/20.md
new file mode 100644
index 00000000..9312f5e2
--- /dev/null
+++ b/rom/14/20.md
@@ -0,0 +1,7 @@
+# Не разрушай Божьего дела из-за еды
+
+см. стих 15. Вы можете яснее указать полный смысл этого предложения. Альтернативный перевод: «Не отменяй то, что Бог сделал для верующих, только из-за того, что тебе хочется есть определенную пищу». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# всё чисто, но горе человеку, который своей едой искушает брата
+
+Сам Павел считал, что всякая пища чиста и можно есть все. Однако сохранить мир и не смущать "слабых в вере" важнее. Парафраз: Но зло для человека, который ест что-то не смотря на то, что через это претыкается ближний его". (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/21.md b/rom/14/21.md
new file mode 100644
index 00000000..1da4b15a
--- /dev/null
+++ b/rom/14/21.md
@@ -0,0 +1,11 @@
+# Лучше не есть мясо, не пить вино и не делать ничего такого, от чего твой брат претыкается, искушается или ослабевает
+
+«Лучше не есть мясо, не пить вино или не делать чего-нибудь ещё, что может привести к тому, что твой брат согрешит». Павел считает, что порой следует поступиться своей свободой во Христе, если это служит ко благу других верующих. См. "Берегитесь однакоже, чтобы эта свобода ваша не послужила соблазном для немощных".
+
+# брат
+
+Здесь это слово означает кого-то из христиан, как мужчину, так и женщину.
+
+# твой
+
+Это местоимение относится к сильным в вере, а слово «брат» относится к слабым в вере.
diff --git a/rom/14/22.md b/rom/14/22.md
new file mode 100644
index 00000000..347b94a7
--- /dev/null
+++ b/rom/14/22.md
@@ -0,0 +1,11 @@
+# У тебя есть вера?
+
+Это относится к убеждениям о еде и напитках.
+
+# имей её (веру) в самом себе, перед Богом
+
+то есть "держи свои убеждения про себя, пусть о них знает только Бог"
+
+# Счастлив тот, кто не осуждает себя в том, что выбирает
+
+«Блаженны те, которые не чувствуют вины за то, что они решают сделать»
diff --git a/rom/14/23.md b/rom/14/23.md
new file mode 100644
index 00000000..ec46c01a
--- /dev/null
+++ b/rom/14/23.md
@@ -0,0 +1,11 @@
+# кто сомневается и ест, то он осуждается
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «Человек, который не уверен, правильно ли есть определенную пищу, но затем съедает её, так или иначе будет иметь беспокойную совесть». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# потому что ест без веры
+
+Бог не хочет, чтобы вы делали то, что «без веры». Полный смысл этой фразы можно сформулировать яснее. Альтернативный перевод: «Бог скажет, что этот человек поступает неправильно, потому что он ест то, что по его мнению не соответствует воле Бога». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Ведь всё, что без веры – грех
+
+Бог не хочет, чтобы вы делали то, что «без веры». Полный смысл этой фразы можно сформулировать яснее. Альтернативный перевод: «вы грешите, если делаете то, что, по вашему убеждению, не угодно Богу». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/24.md b/rom/14/24.md
new file mode 100644
index 00000000..379f45f9
--- /dev/null
+++ b/rom/14/24.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Павел заканчивает молитвой благословения.
+
+# А Тому, Кто
+
+Павел говорит о Боге, называя Его в стихе 26. Если ваш язык не позволяет делать такие конструкции с местоимениями, вы можете прямо указать, к чему ведет Павле: "Воздадим славу Богу, который...
+
+# может утвердить вас
+
+Альтернативный перевод: «Который может сделать вашу веру сильной» или "может укрепить вас с вере". (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# по моей проповеди Радостной Вести и проповеди Иисуса Христа
+
+"по.." здесь означает "согласно, в соответствии с ". Альтернативный перевод: "как гласит моя проповедь доброй вести и проповедь об Иисусе Христе»
+
+# по откровению тайны, о которой было умолчано от вечности
+
+"по.." здесь означает "согласно, в соответствии с ". Павел говорит, что Бог открыл верующим ранее скрытые истины. Он говорит об этих истинах, как о тайне. Вы можете перевести это в активной форме. Альтернативный перевод: «как открывает тайная истина, которая много веков была сокрыта». (См: [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]])
diff --git a/rom/14/25.md b/rom/14/25.md
new file mode 100644
index 00000000..2ba123f4
--- /dev/null
+++ b/rom/14/25.md
@@ -0,0 +1,7 @@
+# но которая теперь открыта и по повелению вечного Бога через пророческие писания рассказана всем народам
+
+Причастия «открыта» и «рассказана всем» означают практически одно и то же. Павел использует оба причастия, чтобы подчеркнуть свою точку зрения. Вы можете скомбинировать эти слова и перевести их в активной форме. Альтернативный перевод: «но теперь вечный Бог сделал её известной всем народам, о чём Он говорил в пророческих писаниях». (См: [[rc://*/ta/man/translate/figs-doublet]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# чтобы покорить их вере
+
+то есть чтобы они поверили. Альтернативный перевод: «чтобы все народы повиновались Богу и начали доверять Ему». (См: [[rc://*/ta/man/translate/figs-abstractnouns]] и [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/14/26.md b/rom/14/26.md
new file mode 100644
index 00000000..088667fb
--- /dev/null
+++ b/rom/14/26.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+комментарии к этому стиху отсутствуют.
diff --git a/rom/14/intro.md b/rom/14/intro.md
new file mode 100644
index 00000000..82398fb2
--- /dev/null
+++ b/rom/14/intro.md
@@ -0,0 +1,29 @@
+# Римлянам 14 Общее примечание
+
+Павел уже рассмотрел различные стороны личных взаимоотношений верующих с другими людьми (12:9-21; 13:8-10), но вот взаимоотношения в среде самих христиан представляются апостолу столь важной темой, связанной со специфическими проблемами, что это требует особого обсуждения. Очень важно, чтобы отношения между членами Божией семьи были гармоничными.
+
+## Структура и формат
+
+В некоторых переводах для удобства чтения строки стихотворения располагаются правее остальной части текста. Открытая Дословная Библия записывает таким образом стих 11, который Павел цитирует из Ветхого Завета.
+
+В древнейших рукописях стихи 24-24 стоят после 16:24. В зависимости от решения по поводу текстологических проблем, эти стихи можно либо переместить в конец главы 16, либо оставить как есть.
+
+## Специальные понятия в этой главе
+
+### Слабый в вере
+
+Верующие могут быть "слабыми" - то есть не понимать чего-то, бояться чего-то. В этой главе Павел называет "слабыми в вере" тех верующих, кто отказывался от мясной пищи из-за опасности съесть что-то, оскверненное идолами (см. Диетические ограничения). Апостол настаивает, что задача христиан не переубеждать собратьев, имеющих другую точку зрения или придерживающихся других обычаев, а уважать друг друга, бережно относится к чужому, отличному мнению.  Если споры могут огорчить или обидеть другого, то лучше оставить свое, пусть и правильное, мнение при себе. Главное в христианской общине - любовь, а не соблюдение обрядов или свобода от них.
+
+### Диетические ограничения
+
+Во многих религиях на древнем Ближнем Востоке существовали ограничения в еде. В частности, иудеи должны были есть только чистую пищу (то есть мясо только определенных животных; кроме того, это мясо должно было быть приготовлено определенным образом), поэтому, оказываясь в языческом окружении и не имея возможности убедиться в "чистоте" пищи, они вообще отказывались от употребления мяса. В смешанных христианских общинах - то есть в таких общинах, в которых были верующие и из иудеев и из язычников, верующие из язычников добровольно придерживались иудейских пищевых ограничений для того, чтобы они могли разделять трапезу со своими собратьями-иудеями (см. Деян 15). Павел пишет, что хотя во Христе всякая пища является "чистой" и ее можно употреблять (14:14), лучше ограничить себя, чем огорчать своих братьев, которые считают, что следует соблюдать иудейские заповеди о пище (14:13, 15). Самое главное - поступать по любви и сохранять мир (См: [[rc://*/tw/dict/bible/kt/sin]])
+
+### Божий суд
+
+Божий суд или суд Христов представляет собой особый период времени, когда все люди, включая христиан, будут нести отчёт за то, как они прожили свою жизнь.
+
+## Ссылки:
+
+  * **[Римлянам 14:01 Примечание](./01.md)**
+
+**[<<](../13/intro.md) | [>>](../15/intro.md)**
diff --git a/rom/15/01.md b/rom/15/01.md
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+# Мы, сильные должны нести немощи
+
+Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν - "Должны же мы сильные немощи бессильных нести". Буквально "слабость" ἀσθενήματα - это существительное, однокоренное причастию ἀσθενοῦντα в 14:1 ("слабый в вере"). Мы, сильные, должны сносить немощи (помогать) бессильных (тем, у кого нет силы). Не унижать слабых в вере должны сильные, но напротив, поддерживать их.
+
+# Бессильных
+
+ἀδύνατος: бессильный, немощный, неспособный. Здесь слово «бессильные» относится к людям, которые слабы в своей вере. Они верят, что Бог не позволяет им есть некоторые виды пищи. Альтернативный перевод: «те, кто слабы в вере».
+
+# И не себе угождать
+
+καὶ μὴ ἑαυτοῖς ἀρέσκειν - "И не себе угождать". ἀρέσκω: угождать, удовлетворять, угодничать. Заключительные слова 1-го стиха: "и не себе угождать" - составляют ключевую фразу: не на себе должен быть сконцентрирован христианин, но заботиться о духовном благе других. То есть Павел продолжает обращаться к той же самой проблеме, что и в гл. 14. и не угождать себе ср. 14:7 "мы не живем для себя".
diff --git a/rom/15/02.md b/rom/15/02.md
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+# К созиданию
+
+Здесь Павел подразумевает, что веру других необходимо укреплять.
+
+Альтернативный перевод: «чтобы укреплять их веру». οἰκοδομή: строение, созидание, здание, назидание.
+
+Парафраз: "К назиданию".
diff --git a/rom/15/03.md b/rom/15/03.md
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+# Как написано
+
+Здесь Павел ссылается на отрывок из Писания, где Христос (Мессия) говорит с Богом - Пс. 68:9.
+
+# Ругательства оскорбляющих Тебя пали на Меня
+
+Оскорбления тех, кто оскорблял Бога, пали на Христа. Он пришел исполнить волю Отца Небесного, пославшего Его (Иоан. 4:34) и делал угодное Ему (Иоан. 5:30; 8:29). В подтверждение Павел приводит отрывок из мессианского псалма (Пс. 68:10). Христа злословили именно за то, что Он был одно с Отцом Своим Небесным.
diff --git a/rom/15/04.md b/rom/15/04.md
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+# А всё, что было написано раньше
+
+Речь идет о Священном Писании. Христиане учатся из прошлого (из того, что записано в Ветхом Завете о других людях, не стремившихся угождать себе), и по мере этого обретают подкрепление и утешение в настоящем, с надеждою глядя в будущее.
+
+# Для научения
+
+διδασκαλία: 1. учение, доктрина, наставление; 2. преподавание, обучение, учительство. Парафраз: "Чтобы мы научились".
+
+# Чтобы с терпением и утешением из Писаний мы имели надежду
+
+Здесь «иметь надежду» означает, что верующие узнают, что Бог выполнит Свои обещания. В своем переводе вы можете раскрыть полный смысл этой фразы. Альтернативный перевод: «Таким образом, Священные Писания будут ободрять нас к ожиданию того, что Бог исполнит всё обещанное».
diff --git a/rom/15/05.md b/rom/15/05.md
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+# Связующее утверждение:
+
+Павел призывает верующих помнить, что и верующие-язычники, и верующие евреи становятся едиными во Христе.
+
+# Бог ... пусть даст вам быть
+
+«Я молюсь, чтобы Бог ... дал вам быть».
+
+# Быть в единомыслии между собой
+
+Здесь фраза «быть в единомыслии» - это метонимия, которая означает быть в согласии друг с другом. Альтернативный перевод: «быть в согласии друг с другом» или «быть едиными».
diff --git a/rom/15/06.md b/rom/15/06.md
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+# В один голос славили Бога
+
+Это означает быть единым в восхвалении Бога. Альтернативный перевод: «чтобы вы хвалили Бога в единстве, как будто вы все говорите в один голос».
diff --git a/rom/15/07.md b/rom/15/07.md
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+++ b/rom/15/07.md
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+# Принимайте друг друга как Христос принял вас
+
+Примечательно, что именно к этому призывал Павел в начале этого раздела "сильных" христиан (14:1). Примером да служит здесь верующим Иисус Христос, Который "принял" нас. Господь принял верующих, когда они были не только бессильными (5:6 - "были немощны"), но и нечестивыми были (5:8), и врагами Его (5:10). Тем более христиане должны пребывать в общении ("принимать") с теми братьями своими, которые отличаются от них в чем-то несущественном. Иисус Христос принял верующих, чтобы они могли прославить Бога (буквально: "в славу Божию"), на что и направлено в конечном счете христианское единство (15:6).
diff --git a/rom/15/08.md b/rom/15/08.md
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+++ b/rom/15/08.md
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+# Говорю ибо, что Иисус Христос стал служителем для обрезанных
+
+λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ - "Потому что говорю, что Христос служителем сделался (стал) обрезания ради истины Бога".
+
+περιτομή: обрезание.
+
+Здесь Павел снова обращается к тому, что говорил ранее, в главе 9 - обещание, которое Бог дал Аврааму, предку (отцу) израильского народа, исполнилось в Иисусе Христе.
+
+Иисус родился евреем и был Мессией, обещанным Богом Израилю. Две цели преследовал Бог в Его служении. Первая: чтобы исполнить обещанное отцам (сравните 9:4-5). Вторая: чтобы язычники славили Бога (сравните 15:6).
diff --git a/rom/15/09.md b/rom/15/09.md
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+++ b/rom/15/09.md
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+# А для других народов – из милости, чтобы славили Бога
+
+Завет Бог заключил только с евреями (9:4) - не с язычниками (сравните Еф. 2:12), а потому и не был связан с последними словом. Так что теми духовными благословениями, которые они получили, язычники были обязаны лишь милости Божией. Однако от вечности Создателем было предусмотрено благословить и язычников - через Иисуса Христа - как их (не только евреев) Мессию, а также через Свой Завет с праотцами Израиля (Быт. 12:3 и сравните с Иоан. 4:22).
+
+# Как написано
+
+В Священном Писании, а именно: Пс. 17:49 и 2Цар. 22:50.
diff --git a/rom/15/10.md b/rom/15/10.md
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+++ b/rom/15/10.md
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+# И ещё сказано
+
+См. Втор. 32:43.
+
+# С Его народом
+
+Это относится к Божьему народу. В своем переводе вы можете сформулировать это яснее. Альтернативный перевод: «с народом Божьим».
diff --git a/rom/15/11.md b/rom/15/11.md
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+++ b/rom/15/11.md
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+# Хвалите Господа, все народы, и прославляйте Его, все племена
+
+Павел приводит эту цитату из Псалма 116:1, чтобы показать, что Бог спасет язычников. Слово εθνη ("народы", мн.ч.) в Библии означает все народы, кроме народа Израиля. А так как все народы, кроме Израиля, были язычниками, то это слово (εθνη, "народы") означает так же "язычники" и часто переводится как "язычники".
diff --git a/rom/15/12.md b/rom/15/12.md
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+++ b/rom/15/12.md
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+# У Иессея будет Корень, Который поднимется править
+
+Иессей - это имя отца царя Давида. Давид был первым царем Израиля. Иисус был одним из потомков Давида, поэтому Иисуса часто называли "сыном Давида" (Мк. 10:47) имея в виду, что он - потомок Давида и тоже Царь. Вы можете объяснить это, чтобы читателю стал понятен смысл цитаты.
+
+# "Который поднимется править"
+
+То есть который воцарится, станет царем.
+
+Альтернативный перевод: "У Иессея, отца царя Давида, будет потомок, который воцарится и будет править язычниками" поднимется править народами.
+
+# На Него будут надеяться народы
+
+Здесь, как и в предыдущем стихе, и во всех других случаях в Библии, "народы" (εθνη) все другие народы, кроме народа Израильского, то есть язычники. Альтернативный перевод: "править язычниками, и на Него они будут надеяться"
diff --git a/rom/15/13.md b/rom/15/13.md
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+# Наполнит вас всякой радостью и миром
+
+Павел использует здесь преувеличение, чтобы подчеркнуть свою точку зрения. Альтернативный перевод: «Наполнит вас большой радостью и миром».
diff --git a/rom/15/14.md b/rom/15/14.md
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+++ b/rom/15/14.md
@@ -0,0 +1,7 @@
+# Мои братья, я уверен в вас, что вы тоже полны доброты
+
+πείΘω, πειΘώ: убеждать; ср.з.-страд. или 2-е сов. вр.быть уверенным, надеяться, поддаваться убеждению, слушаться, повиноваться. Павел, по всей видимости, был высокого мнения о римских христианах и считал их людьми духовно зрелыми. Зачем же тогда он писал им об основополагающих истинах христианства? Апостол объясняет: "Но писал вам, братия, с некоторою смелостью, отчасти как бы и напоминание вам" С той же целью, заметим, писал и апостол Петр (2-Пет. 1:12; 3:1-2).
+
+# Наполнены любым познанием
+
+Здесь Павел использует преувеличение, чтобы подчеркнуть свою точку зрения. Можете наставлять друг друга Здесь «наставлять» означает учить. Альтернативный перевод: «способны учить друг друга».
diff --git a/rom/15/15.md b/rom/15/15.md
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+++ b/rom/15/15.md
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+# Напоминая вам, по благодати, данной мне от Бога
+
+ἐπαναμιμνῄσκω: вновь напоминать.
+
+Павел считал себя вправе "напоминать" римлянам что-то по причине своего особого положения, данного ему по благодати Божией (Рим. 1:5). Он был "служителем Иисуса Христа у язычников". И исполнял свое служение как священническую обязанность - совершал священнодействие благовествования Божия (сравните Рим. 1:2-4).
+
+# Я написал вам более смело,...по благодати, данной мне от Бога
+
+Павел объясняет, почему он позволил себе написать братьям "более смело", то есть не просто изложить свое учение (см. Введение к Посланию к Римлянам), а обличить их в неверном поведении: Бог дал Павлу особую благодать (дар), поставив его апостолом у язычников (см. след. стих). Ср. 12:3, 6.
diff --git a/rom/15/16.md b/rom/15/16.md
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+++ b/rom/15/16.md
@@ -0,0 +1,5 @@
+# Чтобы принести народы как дар, приятный Богу
+
+Благодаря тому, что он нес весть язычникам (Рим. 11:13; Гал. 1:16; 2:2,7-9; Еф. 3:8; Кол. 1:27; 2-Тим. 4:17), те становились "благоприятным Богу приношением" (слова "Бог" в греческом тексте нет, но оно подразумевается здесь) освященным (или "отделенным") Духом Святым (сравните 1-Пет. 1:2). В роли священника Павел представлял язычников Богу как своего рода "приношение" Ему.
+
+Бог изъявил желание принять язычников, освященных (отделенных от мира) Духом Святым и тем показал, что в новозаветное время Он хочет объединить их и евреев в единое тело Церкви (Еф. 3:6).
diff --git a/rom/15/17.md b/rom/15/17.md
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+++ b/rom/15/17.md
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+# Я могу похвалиться в Иисусе Христе тем, что Божье
+
+Павел гордится тем, что сделал Бог через него, и эта гордость уместна - апостол подчеркивает, что не сам он своими силами ("словом или делом", стих 18), а именно Христос привлекает язычников, совершая через Павла знамения и чудеса силой Святого Духа (стих 19).
diff --git a/rom/15/18.md b/rom/15/18.md
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+++ b/rom/15/18.md
@@ -0,0 +1,7 @@
+# Для покорения народов
+
+«Чтобы язычники были послушны Богу».
+
+# Делал через меня ... словом и делом
+
+Это может быть переведено в активной форме. Альтернативный перевод: «совершил ... через то, что я говорил и делал».
diff --git a/rom/15/19.md b/rom/15/19.md
new file mode 100644
index 00000000..f25e87b2
--- /dev/null
+++ b/rom/15/19.md
@@ -0,0 +1,11 @@
+# Не осмелюсь сказать что-нибудь такое, чего Христос не делал через меня для покорения народов вере, словом и делом, силой знамений и чудес, силой Божьего Духа
+
+Данная фраза, начатая еще в предыдущем стихе, содержит двойное отрицание. Его можно перевести в положительной форме. Она относится к тому, что Христос совершил через Павла. Альтернативный перевод: «Ради послушания язычников я буду говорить только о том, что Христос совершил через меня, в моих словах и действиях, в силе знамений и чудес, благодаря силе Святого Духа».
+
+# Силой знамений и чудес
+
+Эти два слова означают практически одно и то же и относятся к разным видам чудес.
+
+# Так что от Иерусалима и его окрестности до Иллирика
+
+Это от города Иерусалима до провинции Иллирик, которая находится недалеко от Италии.
diff --git a/rom/15/20.md b/rom/15/20.md
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--- /dev/null
+++ b/rom/15/20.md
@@ -0,0 +1,7 @@
+# Притом я старался проповедовать о Доброй Вести не там, где уже было известно имя Христа
+
+Павел хочет проповедовать только тем людям, которые никогда не слышали о Христе. Альтернативный перевод: «Поэтому я хочу проповедовать благую весть в тех местах, где люди никогда не слышали о Христе».
+
+# Чтобы не строить на чужом основании
+
+Чтобы не строить на чужом основании (ἵνα μὴ ἐπ’ ἀλλότριον θεμέλιον οἰκοδομῶ) - Павел, таким образом, ставил себе цель быть пионером евангельской проповеди, неся благую весть об Иисусе Христе в те земли, где о Нем никогда не слышали. Это-то он и имел в виду, говоря, что не хочет "созидать на чужом основании" (ср. 1Кор. 3:10).
diff --git a/rom/15/21.md b/rom/15/21.md
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+++ b/rom/15/21.md
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+# Но, как написано
+
+Но, как написано Здесь Павел ссылается на Священное Писание, а именно, Ис. 52:15.
+
+# Те, кто не знал о Нём
+
+Альтернативный перевод: «Те, кому никто не рассказывал о Нём».
diff --git a/rom/15/22.md b/rom/15/22.md
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@@ -0,0 +1,9 @@
+# Связующее утверждение:
+
+Павел говорит верующим в Риме о своих личных планах посетить их и просит верующих молиться.
+
+# Это много раз препятствовало мне прийти к вам
+
+ενεκοπτόμην (пассив) от ἐγκόπτω: препятствовать, утруждать, преграждать путь. С пассивом: был удерживаем. Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς· - "Из-за этого (по этой причине) я был удерживаем много раз чтобы прийти к вам".
+
+Кем он был удерживаем? Скорее всего Святым Духом (см. Деян. 16:6-10. Павел не основывал церковь в Риме, а потому эта церковь была для него основана на том самом "чужом основании", о котором он до этого говорил. Вплоть до того времени, как писал Павел это послание, он постоянно находил новые, еще неохваченные благовестием территории в Малой Азии и Греции, так что не имел пока времени пойти дальше - в Рим и Испанию.
diff --git a/rom/15/23.md b/rom/15/23.md
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index 00000000..19fa3c85
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+++ b/rom/15/23.md
@@ -0,0 +1,5 @@
+# Теперь у меня нет таких мест в этих странах
+
+Возможно, после посещения Иллирика Павел не видел более в районе Малой Азии и греческого полуострова таких мест где вовсе не слышали бы о Христе.
+
+Конечно, это не означает, что сам апостол посетил каждый уголок на этих обширных территориях, однако, Евангельская весть уже пронеслась повсюду, там и тут возникали поместные церкви, которые могли довершить начатую духовную работу (сравните Деян. 19:8-10).
diff --git a/rom/15/24.md b/rom/15/24.md
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+++ b/rom/15/24.md
@@ -0,0 +1,13 @@
+# Как только буду отправляться в Испанию, надеюсь проходя посетить вас
+
+ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν· ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς - "Как буду идти в Испанию, потому что надеюсь проходя увидеть (посетить) и вас".
+
+διαπορευόμενος (деепричастие) от διαπορεύομαι: переправляться, переходить, проходить.
+
+Θεάομαι: смотреть, видеть, рассматривать, глядеть, созерцать, обозревать.
+
+Испания на тот момент была одной из римских провинций к западу от Рима.
+
+# Что вы проводите меня туда
+
+Испания была тогда римской колонией, где жило много евреев и по ней проходила западная граница Римской империи. Павел имел в виду посетить Рим мимоходом, и по-видимому, не планировал задерживаться там надолго. Он рассчитывал, что римские христиане проводят его в дальнейший путь, в Испанию.
diff --git a/rom/15/25.md b/rom/15/25.md
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+++ b/rom/15/25.md
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+# В Иерусалим, чтобы послужить святым
+
+Имеется в виду община последователей Иисуса в Иерусалиме.
diff --git a/rom/15/26.md b/rom/15/26.md
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+++ b/rom/15/26.md
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+# Потому что Македония и Ахайя помогают некоторым пожертвованием
+
+Μακεδονία: Македония (римская провинция в северной части Греции).
+
+Ἀχαΐα: Ахайя (римская провинция, охватывавшая большую часть Греции и Пелопоннес).
+
+κοινωνία: (взаимо)отношения, (со)участие, общение, общительность, подаяние, пожертвование.
+
+В Иерусалим Павел собирался, чтобы передать пожертвования, собранные от церквей "бедным между святыми в Иерусалиме" (сравните с Деян. 24:17; 1-Кор. 16:1-4; 2-Кор. 8:13-14; 9:12-13; Гал. 2:10). Малоазиатские церкви тоже принимали участие в сборе этих пожертвований для бедных, однако, Павел, по-видимому, не случайно упоминает тут только македонские и ахайские церкви, которые к Риму находились значительно ближе.
+
+# Для бедных святых в Иерусалиме
+
+То есть для общины последователей Иисуса в Иерусалиме, которая по каким-то причинам (возможно, по причине преследования со стороны иудеев), нуждалась в материальной поддержке. помогают некоторым пожертвованием здесь "некоторым" означает "неопределенное количество. Павел передает в Иерусалим пожертвование от общин в Македонии и Ахаии, сумму пожертвования он не уточняет.
diff --git a/rom/15/27.md b/rom/15/27.md
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+++ b/rom/15/27.md
@@ -0,0 +1,3 @@
+# Они участвуют, да к тому же они должники перед ними
+
+«Кроме того, жители Македонии и Ахаии в долгу перед верующими в Иерусалиме». Несомненно он имел в виду моральный долг. "Ибо если язычники сделались участниками в их духовном" (сравните Рим. 11:11-12,17-18; 15:12; Гал. 3:14; Еф. 3:6), то должны поделиться с евреями своим материальным достатком ("послужить им в телесном"; сравните Гал. 6:6).
diff --git a/rom/15/28.md b/rom/15/28.md
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index 00000000..8cdfcb31
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+++ b/rom/15/28.md
@@ -0,0 +1,3 @@
+# Выполнив это и доставив им этот плод
+
+Павел говорит о деньгах, которые он несёт в Иерусалим, как будто это плод, который был собран для них. Альтернативный перевод: «И благополучно доставив им это приношение».
diff --git a/rom/15/29.md b/rom/15/29.md
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index 00000000..6f82f7e3
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+++ b/rom/15/29.md
@@ -0,0 +1,3 @@
+# Я уверен, что когда приду к вам, то приду с полнотой благословения проповедования Доброй Вести о Христе
+
+Эта фраза означает, что Христос благословит Павла и римских верующих. Альтернативный перевод: «И я знаю, что когда я навещу вас, Христос обильно благословит всех нас».
diff --git a/rom/15/30.md b/rom/15/30.md
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+++ b/rom/15/30.md
@@ -0,0 +1,11 @@
+# Прошу вас
+
+«Я призываю, умоляю вас».
+
+# Братья
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин. Греческое слово αδελφοι означает как братьев, так и сестер.
+
+# Будьте со мной в молитве за меня Богу
+
+«Усердно трудитесь в молитве за меня» или «боритесь со мной в молитве».
diff --git a/rom/15/31.md b/rom/15/31.md
new file mode 100644
index 00000000..b8fd31e7
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+++ b/rom/15/31.md
@@ -0,0 +1,7 @@
+# Чтобы я был избавлен от неверующих в Иудее
+
+Павел имеет в виду преследования со стороны иудеев в Иудее и в Иерусалиме - именно там Павла хотели убить, как написано в Деян. 21:27-24:27. чтобы моё служение для Иерусалима было там принято святыми Павел имеет в виду, чтобы община последователей Иисуса в Иерусалиме с радостью приняли бы Павла и ту помощь, которую он им доставил. Община в Иерусалиме состояла из верующих во Христа иудеев, которые продолжали соблюдать закон, и иногда у них возникало непонимание по поводу того, что Павел общался с язычниками и принимал их в общину последователей Иисуса (см. Деян 15, 21:18-25).
+
+# Чтобы моё служение для Иерусалима было принято там святыми
+
+εὐπρόσδεκτος: приемлемый, благоприятный. εὐπρόσδεκτος τοῖς ἁγίοις γένηται - "Благоприятным для святых сделалось". Здесь Павел выражает своё желание, чтобы верующие в Иерусалиме с радостью приняли деньги от верующих из Македонии и Ахаии. Альтернативный перевод: «молитесь, чтобы Иерусалимские верующие с радостью приняли деньги, которые я им несу».
diff --git a/rom/15/32.md b/rom/15/32.md
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index 00000000..c8449539
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+++ b/rom/15/32.md
@@ -0,0 +1,3 @@
+# И чтобы, если Богу угодно, мне в радости прийти к вам и отдохнуть вместе с вами
+
+Апостол знал о трудностях, ждущих его в Иерусалиме (см. Деян. 20:23), и был глубоко озабочен тем, чтобы пожертвования, собранные христианами из недавних язычников, были справедливо распределены. Только в таком случае мог бы он в радости, если угодно Богу, придти (в Рим) и успокоиться. Слово, переведенное как "успокоиться", подразумевает возможность отдохнуть или расслабиться в сознании выполненного долга.
diff --git a/rom/15/33.md b/rom/15/33.md
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+++ b/rom/15/33.md
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+# Бог мира пусть будет со всеми вами. Аминь.
+
+Эту главу Павел заканчивает кратким благословением : "Бог же мира" (сравните Рим. 16:20, а также с "Богом надежды" в 15:13) "да будет со всеми вами. Аминь". Это третье благословение в данной главе (см. стихи 5,13)
diff --git a/rom/15/intro.md b/rom/15/intro.md
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@@ -0,0 +1,21 @@
+# Римлянам 15 Общее примечание
+
+## Структура и формат
+
+В некоторых переводах для удобства чтения строки стиха располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стихи 9-11 и 21, которые являются ссылками из Ветхого Завета.
+
+В некоторых переводах для удобства чтения повествовательные ссылки из Ветхого Завета также располагаются правее остальной части текста. Открытая Дословная Библия цитирует таким образом стих 12.
+
+В [Римлянам 15:14](../../rom/15/14.md) Павел начинает говорить о более личных темах. От обучения он переходит к рассказу о своих собственных планах.
+
+## Важные речевые обороты в этой главе
+
+### Сильный/слабый
+
+Эти термины используются для обозначения людей, которые являются зрелыми или незрелыми в своей вере. Павел учит, что сильные в вере должны помогать тем, кто слаб в вере.
+
+## Ссылки:
+
+  * **[Римлянам 15:01 Примечание](./01.md)**
+
+**[<<](../14/intro.md) | [>>](../16/intro.md)**
diff --git a/rom/16/01.md b/rom/16/01.md
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+# Связующее утверждение:
+
+Павел приветствует многих Римских верующих по имени.
+
+# Представляю вам нашу сестру Фиву
+
+Фива (означает "ясная", "светящаяся") - это женское имя. Фива доставила это послание Павла в Рим, вот почему апостол официально представляет ее как "сестру нашу" (конечно, по духу, а не по плоти).
+
+нашу сестру
+
+Местоимение «нашу» относится к Павлу и ко всем верующим. Альтернативный перевод: «нашу сестру во Христе» (См: [[rc://*/ta/man/translate/figs-inclusive]])
+
+# диакониссу церкви кенхрейской
+
+диаконисса ("служительница") - это женская форма слова "дьякон" ("служитель", "слуга"), означает служительницу вообще (сравните Рим. 15:8; 1Кор. 3:5) или лицо, исполняющее соответствующие обязанности в церкви (Фил. 1:1; 1Тим. 3:8,12). "церкви кенхрейской" - то есть церкви в городе Кенхреи (портовый город, находившийся в нескольких километрах на восток от Коринфа; Деян. 18:18). (См: [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/translate-unknown]])
diff --git a/rom/16/02.md b/rom/16/02.md
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--- /dev/null
+++ b/rom/16/02.md
@@ -0,0 +1,11 @@
+# Примите её в Господе
+
+Павел призывает римских верующих приветствовать Фиву как сестру по вере. Альтернативный перевод: «примите её, потому что все мы принадлежим Господу». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# как положено святым
+
+«так, как верующие должны принимать других верующих»
+
+# она была помощницей многим, в том числе и мне
+
+«она помогла многим людям, а также лично мне».
diff --git a/rom/16/03.md b/rom/16/03.md
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+++ b/rom/16/03.md
@@ -0,0 +1,11 @@
+# Общие замечания:
+
+Здесь начинается перечисление приветствий (стих 3:16) друзьям апостола в Риме - самое длинное, чем в каком-либо ином послании Павла. Он называет по именам 26 человек и упоминает о многих других (стихи 5,10-11,13-15). Среди прочих называет и нескольких женщин: Прискиллу (стих 3), Мариамь (стих 6), Юнию (стих 7), Трифену и Трифосу (стих 12), Персиду (стих 12), мать Руфа (стих 13) и сестру Нирея (стих 15), наконец Юлию (стих 15).
+
+# Прискиллу и Акилу
+
+Прискилла - женское имя, Акила - мужское; это были муж и жена (См: [[rc://*/ta/man/translate/translate-names]]). С "Прискиллою и Акилою" Павел познакомился, когда посетил Коринф во время своего второго миссионерского путешествия (Деян. 18:2); потом они вместе работали, делая палатки. Эта пара перебралась в Коринф из Рима, когда император Клавдий повелел всем евреям покинуть столицу. Они сопровождали Павла, когда тот ушел из Коринфа (Деян. 18:18), однако, оставшись в Ефесе, не пошли с ним дальше (Деян. 18:19). В Ефесе они оказали гостеприимство Аполлосу и послужили ему духовно (Деян. 18:26) и, конечно же принимали там Павла во время его третьего миссионерского путешествия (это видно из того, что они передавали через Павла приветствия коринфской церкви; 1-Кор. 16:19). Вскоре после того они опять вернулись в Рим, а затем снова оказались в Ефесе (2-Тим. 4:19).
+
+# моих сотрудников в Иисусе Христе
+
+«Сотрудники» Павла - это люди, которые также рассказывают другим об Иисусе. Альтернативный перевод: «которые работают со мной, рассказывая людям о Христе Иисусе». (См: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rom/16/04.md b/rom/16/04.md
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index 00000000..0bd6c6ea
--- /dev/null
+++ b/rom/16/04.md
@@ -0,0 +1,7 @@
+# свою шею подставили за мою жизнь
+
+"свою шею подставили" - это идиома, означающая, что они с риском для собственной жизни помогали Павлу. "за мою жизнь" - то есть Павел был в очень серьезной опасности, когда они ему помогли. Альтернативный перевод: "Они с риском для собственной жизни спасли меня от смерти". Какие именно обстоятельства имеются в виду, Павел не уточняет.
+
+# домашнюю их церковь
+
+По-видимому, верующие в Риме собирались для богослужений по домам, и одна из таких церквей была в доме Прискиллы и Акилы. В доме этой супружеской пары верующие собирались и в Ефесе (1-Кор. 16:19), да наверное и везде, где они жили. О других домашних церквах упомянуто в Кол. 4:15 и Филим. 1:2.
diff --git a/rom/16/05.md b/rom/16/05.md
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index 00000000..d355fc56
--- /dev/null
+++ b/rom/16/05.md
@@ -0,0 +1,7 @@
+# Епенета
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/translate-unknown]])
+
+# первого из Ахаии для Христа
+
+это значит, что Епенет был первым, кто уверовал во Христа в Ахаии. Ахаия - провинция, которую так же называлиАсия, соответствует нынешней западной Турции. Альтернативный перевод: «первого человека из Ахаии, который поверил в Иисуса». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/16/06.md b/rom/16/06.md
new file mode 100644
index 00000000..6e20b11a
--- /dev/null
+++ b/rom/16/06.md
@@ -0,0 +1,3 @@
+# Мариам
+
+Это женское имя. (См: [[rc://*/ta/man/translate/translate-names]])
diff --git a/rom/16/07.md b/rom/16/07.md
new file mode 100644
index 00000000..d9698165
--- /dev/null
+++ b/rom/16/07.md
@@ -0,0 +1,15 @@
+# Андроника и Юнию
+
+Андроник - это мужское имя, Юния  - скорее всего, женское. (См: [[rc://*/ta/man/translate/translate-names]]). Возможно, они были мужем и женой.
+
+# моих родственников
+
+под "родственниками" здесь имеются в виду "соплеменники" - Андроник и Юния тоже были иудеями. Ср. 16:11, 21.
+
+# Они известны среди апостолов
+
+Возможные значения: 1) апостолы хорошо их знают; 2) Андроник и Юния известны как апостолы. Если второй вариант, то  слово "апостол" употребляется в более общем и широком смысле, в каком называли "апостолами" Варнаву, Силу и других (Деян. 14:14; 1-Фес. 2:7). Но, возможно, верен первый вариант: Андроник и Юния пользовались особым уважением и среди 12 апостолов.
+
+# раньше меня поверили в Христа
+
+то есть поверили в Христа раньше, чем поверил Павел.
diff --git a/rom/16/08.md b/rom/16/08.md
new file mode 100644
index 00000000..7b4dac49
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+++ b/rom/16/08.md
@@ -0,0 +1,7 @@
+# Амплия
+
+Это мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# которого я полюбил в Господе
+
+ἀγαπητός: возлюбленный, любимый, дорогой. Альтернативный перевод: «моего дорогого друга и единоверца».
diff --git a/rom/16/09.md b/rom/16/09.md
new file mode 100644
index 00000000..b618fadf
--- /dev/null
+++ b/rom/16/09.md
@@ -0,0 +1,3 @@
+# Урбана ... Стахия
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]]). Стахия "Урбана" Павел называет "сотрудником нашим во Христе" (см. стих 3), а "Стахия" - опять-таки "дорогим" или "возлюбленным" (ἀγαπητός, см. предыдущий стих). Почему это так, он не объясняет.
diff --git a/rom/16/10.md b/rom/16/10.md
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index 00000000..ee536a14
--- /dev/null
+++ b/rom/16/10.md
@@ -0,0 +1,11 @@
+# Апеллеса ... Аристовула
+
+Это имена мужчин. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# испытанного во Христе
+
+Слово «испытанный» относится к человеку, который подвергся испытаниям и выстоял. Альтернативный перевод: «Которого Христос утвердил».
+
+# верных из дома Аристовула
+
+Понятие "дом" могло включать как членов семьи, так и слуг. Видимо, не все в доме Аристовула были верующими, поэтому Павел передает привет только христианам.
diff --git a/rom/16/11.md b/rom/16/11.md
new file mode 100644
index 00000000..6b0bcdc7
--- /dev/null
+++ b/rom/16/11.md
@@ -0,0 +1,11 @@
+# Иродиона ... Наркиссом
+
+Это имена мужчин. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# моего родственника
+
+"моего соплеменника", см. стих 7.
+
+# тех, кто с Наркиссом
+
+то есть те, что живут в доме Наркисса. в греч. тексте здесь такая же конструкция, как и в предыдущем стихе: τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ (тех из [домочадцев] Наркисса, которые в Господе". Альтернативный перевод: "тех из домашних Наркисса, которые веруют в Господа". (См: [[rc://*/ta/man/translate/figs-explicit]]))
diff --git a/rom/16/12.md b/rom/16/12.md
new file mode 100644
index 00000000..04a1ee0d
--- /dev/null
+++ b/rom/16/12.md
@@ -0,0 +1,7 @@
+# Трифену ... Трифосу ... Персиду
+
+Это имена женщин. (См: [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/translate-unknown]])
+
+# любимую
+
+αγαπητης - дорогую. см. стих 5.
diff --git a/rom/16/13.md b/rom/16/13.md
new file mode 100644
index 00000000..9c896d63
--- /dev/null
+++ b/rom/16/13.md
@@ -0,0 +1,11 @@
+# Руфа
+
+Это имя мужчины. (См: [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/translate-unknown]])
+
+# избранного в Господе
+
+Вы можете перевести это в активной форме. Альтернативный перевод: «которого избрал Господь». (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# его мать и мою
+
+Павел говорит о матери Руфа как о своей матери. Альтернативный перевод: «его мать, которую я также считаю моей матерью». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/16/14.md b/rom/16/14.md
new file mode 100644
index 00000000..d8fd6f54
--- /dev/null
+++ b/rom/16/14.md
@@ -0,0 +1,7 @@
+# Асинкрита ... Флегонта ... Ерма ... Патрова ... Ермия
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/translate-unknown]])
+
+# братьев
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин.
diff --git a/rom/16/15.md b/rom/16/15.md
new file mode 100644
index 00000000..b1a9ec81
--- /dev/null
+++ b/rom/16/15.md
@@ -0,0 +1,11 @@
+# Филолога ... Нирея ... Олимпана
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/translate-unknown]])
+
+# Юлию
+
+Имя женщины. Вероятно, Юлия была женой Филолога. (См: [[rc://*/ta/man/translate/translate-names]] и [[rc://*/ta/man/translate/translate-unknown]])
+
+# и всех святых, которые с ними
+
+Лица, перечисленные в 15 стихе, тоже могли возглавлять одну или несколько из домашних церквей домашних церквей (сравните стих 14).
diff --git a/rom/16/16.md b/rom/16/16.md
new file mode 100644
index 00000000..be1d53f4
--- /dev/null
+++ b/rom/16/16.md
@@ -0,0 +1,7 @@
+# святым поцелуем
+
+φίλημα: поцелуй, целование, лобзание. Эта форма древнего приветствия соответствует современному рукопожатию (ср. толкование на 1Кор. 16:20; 2Кор. 13:12; 1Фес. 5:26; 1Пет. 5:14).
+
+# Приветствуют вас все церкви Христа
+
+Здесь Павел говорит о церквях Христа в общем. Альтернативный перевод: «Верующие во всех церквях этой области посылают вам привет». (См: [[rc://*/ta/man/translate/figs-hyperbole]])
diff --git a/rom/16/17.md b/rom/16/17.md
new file mode 100644
index 00000000..1e5b270f
--- /dev/null
+++ b/rom/16/17.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Павел даёт последнее предупреждение верующим о единстве и жизни для Бога.
+
+# Братья
+
+Здесь это обозначает всех христиан, как мужчин, так и женщин.
+
+# остерегайтесь тех, кто
+
+"берегитесь, будьте осторожны по отношению к тем, кто..." чтобы не поддаться их влиянию (стих 18б).
+
+# производит расколы и раздоры, вопреки учению, которому вы научились
+
+Здесь Павел еще раз напоминает о необходимости избегать споров (см. главы 14 и 15). "вопреки учению..." - "Они учат тому, что не согласуется с истиной, которую вы узнали"
+
+# Уклоняйтесь от них
+
+то есть избегайте их, держитесь от них подальше. Павел советует не вступать с ними в споры, а игнорировать. Альтернативный перевод: «Не слушайте их». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/16/18.md b/rom/16/18.md
new file mode 100644
index 00000000..725b7752
--- /dev/null
+++ b/rom/16/18.md
@@ -0,0 +1,19 @@
+# своему животу
+
+Слова «они служат» понимаются из предыдущей фразы. Это можно сформулировать как отдельное предложение. Альтернативный перевод: «Скорее, они служат своему животу». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# своему животу
+
+Здесь «живот» - это метонимия, которая относится к физическим желаниям. Служение животу означает удовлетворение своих желаний. Альтернативный перевод: «но они только хотят удовлетворять свои собственные эгоистичные желания» (ср. 12:7-8, 15:1) (См: [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Красноречием и похвалой
+
+Слова «красноречие» и «похвала» означают практически одно и то же. Павел подчеркивает, как эти люди льстивыми речами вводят верующих в заблуждение. Альтернативный перевод: «Говоря слова, которые только кажутся хорошими и истинными». (См: [[rc://*/ta/man/translate/figs-doublet]])
+
+# они обманывают сердца простодушных
+
+Здесь «сердца» - это метонимия, означающая разум или внутреннее бытие человека. Альтернативный перевод: «они обманывают неопытных верующих». (См: [[rc://*/ta/man/translate/figs-metonymy]])
+
+# простодушных
+
+то есть неопытных, наивных, ничего не подозревающих.
diff --git a/rom/16/19.md b/rom/16/19.md
new file mode 100644
index 00000000..b1094d94
--- /dev/null
+++ b/rom/16/19.md
@@ -0,0 +1,7 @@
+# Ваша покорность вере всем известна
+
+Здесь Павел говорит о покорности римских верующих, как будто это человек, который может пойти к людям. Альтернативный перевод: «Ибо все знают, как вы послушны Иисусу». (См: [[rc://*/ta/man/translate/figs-personification]])
+
+# мудры на добро и не имели зло
+
+буквально "мудры на добро и просты на зло". "быть мудрым/быть простым на что-то" - это идиома, означающая "быть опытным, много практикующим" и "ничего не знать об этом". Альтернативный перевод: "Желаю, чтобы вы делали много добра, и чтобы вы даже не знали, как это - делать зло".
diff --git a/rom/16/20.md b/rom/16/20.md
new file mode 100644
index 00000000..4f62a62e
--- /dev/null
+++ b/rom/16/20.md
@@ -0,0 +1,3 @@
+# Бог же мира вскоре уничтожит сатану под вашими ногами
+
+Фраза «уничтожить под ногами» означает полную победу над врагом. Здесь Павел говорит о победе над сатаной, как будто римские верующие топчут врага своими ногами. Альтернативный перевод: «Скоро Бог даст вам мир и полную победу над сатаной». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rom/16/21.md b/rom/16/21.md
new file mode 100644
index 00000000..e475dd07
--- /dev/null
+++ b/rom/16/21.md
@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Павел передаёт привет от верующих, которые находятся рядом с ним.
+
+# Луций, Иасон и Сосипатр
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# мои родственники
+
+то есть мои единоплеменники, тоже иудеи (ср. стихи 5 и 11).
diff --git a/rom/16/22.md b/rom/16/22.md
new file mode 100644
index 00000000..a6d1d3cc
--- /dev/null
+++ b/rom/16/22.md
@@ -0,0 +1,11 @@
+# Тертий
+
+это мужское имя (См: [[rc://*/ta/man/translate/translate-names]])
+
+# который записал вам это послание
+
+Тертий был секретарем Павла: павел диктовал послание, а Тертий записывал.
+
+# Приветствую вас в Господе
+
+«Приветствую вас как своих единоверцев»
diff --git a/rom/16/23.md b/rom/16/23.md
new file mode 100644
index 00000000..d4a89c2c
--- /dev/null
+++ b/rom/16/23.md
@@ -0,0 +1,15 @@
+# Гаий ... Ераст ... Кварт
+
+Это мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# проявил гостеприимство
+
+то есть в доме Гаия Павел жил; там же община христиан собиралась для поклонения.
+
+# управляющий
+
+городской казначей.
+
+# брат Кварт
+
+здесь слово "брат" указывает не на родственные узы, а на то, что Кварт так же был членом общины верующих.
diff --git a/rom/16/24.md b/rom/16/24.md
new file mode 100644
index 00000000..71ff7501
--- /dev/null
+++ b/rom/16/24.md
@@ -0,0 +1,3 @@
+# Благодать... со всеми вами
+
+Это заключительное благословение. Его можно перевести пожеланием: "да пребудет с вами благодать...".
diff --git a/rom/16/intro.md b/rom/16/intro.md
new file mode 100644
index 00000000..545a828b
--- /dev/null
+++ b/rom/16/intro.md
@@ -0,0 +1,17 @@
+# Римлянам 16 Общее примечание
+
+## Структура и формат
+
+Это заключительная глава послания. В ней Павел представляет римской общине Фиву (которая, вероятно, и передаст письмо), приветствует тех, кого лично знает (3-16), дает последние наставления (17-20) и передает приветы от своих сотрудников (21-24). Письмо заканчивается благословением (25).
+
+Столица империи Рим, как магнит, влекла к себе множество людей из всех уголков обширной империи. К тому же, посещая многие из крупных центров ее - такие, как Иерусалим, Антиохия Сирийская, Филиппы, Афины, Коринф, Ефес, - апостол вступал в контакт с многочисленными представителями общества, склонными зачастую к передвижению, перемене места жительства. Вот почему у Павла было так много друзей в Риме, а то, что он знал, кто из них где именно находится в данное время, свидетельствует о его глубокой заинтересованности их судьбами.
+
+## Другие возможные трудности при переводе этой главы
+
+Из-за личного характера этой главы большая часть контекста неизвестна. Это может затруднить перевод. (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+## Ссылки:
+
+  * **[Римлянам 16:01 Примечание](./01.md)**
+
+**[<<](../15/intro.md) |**
diff --git a/rom/front/intro.md b/rom/front/intro.md
new file mode 100644
index 00000000..367d9232
--- /dev/null
+++ b/rom/front/intro.md
@@ -0,0 +1,75 @@
+# Введение в послание к Римлянам
+
+## Часть 1: Общие сведения
+
+### План послания к Римлянам
+
+1) Введение (1:1-15)
+2) Праведность от веры (1:16-17)
+3) Осуждение всего человечества из-за греха (1:18-3:20)
+4) Праведность через Иисуса Христа по вере в Него (3:21-5:21)
+5) Победа над грехом (освящение) (6:1-8:39)
+6) Верность Бога: Божий план для Израиля (9:1-11:36)
+7) Практические советы для христианской жизни (12:1-15:13)
+8) Заключение и приветствия (15:14-16:27)
+
+### Кто написал послание к Римлянам
+
+Послание было написано апостолом Павлом во время его пребывания в Коринфе, между 54 и 58 гг.. Цель написания послания - изложить Евангелие римской общине христиан. Христиане Рима не знали апостола Павла; Павел же собирался прибыть в Рим, и оттуда направится с миссией дальше на Запад, в Испанию (Рим. 15:24). Апостол пишет это послание, чтобы представить себя и свою веру христианам Рима, чтобы когда он придет к ним, они уже знали, кто он такой, и оказали бы поддержку его миссии. Однако, план Павла осуществился не так, как он задумывал - в Риме апостол оказался в качестве узника (Деян 28). Но так как Книга Деяний не повествует о гибели апостола Павла, возможно, что Павел таки дошел до Испании.
+
+### Что представляет собой послание к Римлянам?
+
+В этом письме Павел во всей полноте описал Евангелие Иисуса Христа. Он объяснил, что и евреи, и неевреи согрешили, и Бог простит их и признает их праведными только в том случае, если они будут верить в Иисуса (главы 1-11). Затем он дал им практические советы о том, как должны жить верующие (главы 12-16).
+
+### Как следует переводить название этой книги?
+
+Переводчики могут назвать эту книгу традиционным названием «Послание святого апостола Павла к Римлянам». Они также могут выбрать более современное название, например «Письмо Павла к Церкви в Риме» или «Письмо к христианам в Риме». (См: [[rc://*/ta/man/translate/translate-names]])
+
+## Часть 2: Важные религиозные и культурные концепции
+
+### Какие титулы используются по отношению к Иисусу?
+
+В Послании к Римлянам Павел описывал Иисуса Христа с помощью различных титулов и терминов: Иисус Христос (1:1), Семя Давида (1:3), Сын Божий (1:4), Господь Иисус Христос (1:7), Христос Иисус (3:24), Жертва Примирения (3:25), Иисус (3:26), Иисус, наш Господь (4:24), Господь Саваоф (9:29), Камень Преткновения и Скала Падения (9:33), Конец Закона (10:4), Избавитель (11:26), Господин Мертвых и Живых (14:9) и Корень Иессея (15:12).
+
+### Как следует переводить богословские термины в послании к Римлянам?
+
+Павел использует множество богословских терминов, которых нет в четырех евангелиях. Евангелия _описывают_ события жизни, историю смерти и воскресения Иисуса Христа. В посланиях апостол Павел _объясняет значение_ событий жизни, смерти и воскресения Иисуса. Для объяснения значения того, что произошло, потребовались новые образы - термины, метафоры и т.д. Некоторые примеры таких слов - «оправдание» (5:1), «дела закона» (3:20), «примирение» (5:10), «жертва примирения» (3:25), «освящение» (6:19) и «старый человек» (6:6).
+
+Словарь «ключевых терминов» может помочь переводчикам понять многие из этих названий. (См: [[rc://*/ta/man/translate/figs-abstractnouns]])
+
+Термины, подобные приведенным выше, трудно объяснить. Часто переводчикам бывает трудно и даже практически невозможно найти эквивалентные термины в своих языках. Возможно, будет полезно знать, что эквиваленты этих терминов находить совсем не обязательно. Вместо этого переводчики могут разработать короткие выражения, которые будут хорошо передавать эти идеи. Например, термин «Евангелие» можно перевести как «добрая весть об Иисусе Христе».
+
+Переводчики также должны помнить, что некоторые из этих терминов имеют больше одного значения. Значение будет зависеть от того, как автор использует слово в данном конкретном отрывке. Например, «праведность» иногда означает, что человек повинуется Божьему закону. В других случаях «праведность» означает, что Иисус Христос совершенно подчинился Божьему закону ради нас.
+
+## Часть 3: Важные проблемы перевода
+
+### "во Христе"
+
+Фраза "во Христе" (εν Χριστω или "в Нём" εν αυτω) и встречаются в 3:24; 6:11,23; 8:1,2,39; 9:1; 12:5,17; 15:17; и 16:3,7,9,10, всего в посланиях Павла - более 140 раз.  Павел использовал это понятие как метафору, чтобы выразить, что верующие во Христа принадлежат Иисусу Христу ("во Христе"). Принадлежность ко Христу означает, что верующий спасён и стал другом с Богом. Человек как бы входит в новую реальность, в новый мир, в новую семью - семью Бога, он становится частью этой семьи ("во Христе"). Жизнь "во Христе" не ограничивается только земной жизнью, она продолжается и после смерти, в вечности - вечная жизнь.
+
+В разных контекстах "во Христе" может иметь дополнительные смыслы и поэтому может переводиться по-разному. Например, в 3:24 («Искупление во Христе Иисусе») Павел подразумевает, что мы искуплены «благодаря» Иисусу Христу. В 8:9 («Дух Бога живёт в вас») Павел говорит о том, что верующие подчиняются «Святому Духу». В 9:1 («Я говорю правду во Христе») Павел подразумевает, что он говорит правду, которая «в согласии с» Иисусом Христом.
+
+Тем не менее, основная идея нашего союза с Иисусом Христом (и со Святым Духом) видна и в этих отрывках. Поэтому во многих местах, где используется предлог «в», у переводчиков есть выбор. Часто им захочется использовать более свободный перевод предлога «в», например, «посредством», «с помощью» или «в отношении». Но, если возможно, переводчику следует выбрать такое слово или фразу, которые доносят буквальный смысл и значение фразы «в союзе с». (См: [[rc://*/tw/dict/bible/<wbr>kt/inchrist]])
+
+### Как идеи «святости», «праведности» и «освящения» представлены в послании к Римлянам в Открытой Дословной Библии?
+
+Священные Писания используют эти слова для обозначения различных идей. По этой причине переводчикам часто бывает трудно переводить их. При переводе на английский язык Открытая Дословная Библия использует следующие принципы:
+
+  * Иногда смысл этих слов в отрывке подразумевает моральную святость. Особенно важным для понимания Евангелия является тот факт, что Бог рассматривает христиан как безгрешных благодаря их союзу с Иисусом Христом. Другим сходным фактом является совершенство и безупречность Бога. Третий факт состоит в том, что христиане должны вести себя безупречно и безукоризненно. В этих случаях Открытая Дословная Библия использует слова «святой», «святой Бог», «святые» или «святые люди». (См: 1:7)
+  * Иногда эти слова используются как простое обращение к христианам, не подразумевая при этом никакого конкретного значения. В этих случаях, где многие другие английские версии переводят эти понятия как «святые», Открытая Дословная Библия использует слова «верующий» или «верующие».(См: 8:27, 12:13, 15:25,26,31, 16:2,15)
+  * Иногда смысл этих слов подразумевает идею кого-то или чего-то, отделённого исключительно для Бога. В этих случаях Открытая Дословная Библия использует понятия «освящать», «отделять» или «посвятить для». (См: 15:16)
+
+В таких случая Открытая Дословная Библия будет весьма полезным ресурсом, поскольку переводчики часто думают о том, как доносить эти идеи в своих переводах.
+
+### Каковы основные проблемы текста послания к Римлянам?
+
+В следующих случаях современные версии Библии отличаются от более старых версий. Открытая Дословная Библия использует современное прочтение, а более ранние переводы помещает в сноске.
+
+  * «Он [Бог] всё обращает во благо» (8:28). Некоторые старые версии переводят как: «Всё содействует к добру».
+  * «Если по благодати, то не по делам, потому что благодать уже не была бы благодатью» (11:6). В некоторых старых версиях здесь написано: «Если по делам, то это уже не благодать — иначе дело уже не есть дело».
+
+Следующий стих не найден в лучших древних копиях Библии. Переводчикам рекомендуется не включать этот стих. Если же в вашем регионе имеются более старые версии Библии, в которых этот стих есть, вы можете его включить. Однако если вы его переводите, он должен быть помещён в квадратные скобки ([]), чтобы указать, что он скорее всего не является оригинальным для Послания к Римлянам.
+
+  * «Благодать Господа нашего Иисуса Христа со всеми вами. Аминь» (16:24).
+
+(См: [[rc://*/ta/man/translate/translate-textvariants]])
diff --git a/rut/01/01.md b/rut/01/01.md
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+++ b/rut/01/01.md
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+# В те дни, когда управляли судьи
+
+«во время, когда в Израиле правили судьи»
+
+# на земле начался голод
+
+так как причина голода не уточняется, скорее всего голод случился в результате неурожая. В древности сельское хозяйство сильно зависело от погодных условий, и в случае засухи или, напротив, слишком сильных дождей, урожай погибал и люди начинали голодать.
+
+# на земле
+
+Речь идёт о земле Израильской. Альтернативный перевод: «в земле Израильской» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# из Вифлеема, который в Иудее
+
+имеется в виду город Вифлеем в Иудее. Бет- Лехем (Вифлеем) - дом хлеба.
+
+# Один человек из Вифлеема, который в Иудее
+
+то есть житель Вифлеема, или "родом из Вифлеема". Альтернативный перевод: "Один из жителей Вифлеема Иудейского..."
+
+# пошёл со своей женой и двумя своими сыновьями жить на моавитские поля
+
+из-за того, что в стране начался голод, этот человек со своей семьей решил перебраться в другое место - вероятно туда, где не было голода.
+
+# на моавитские поля
+
+то есть в землю Моавитян.«некто» Так обычно в историю вводился персонаж.
diff --git a/rut/01/02.md b/rut/01/02.md
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--- /dev/null
+++ b/rut/01/02.md
@@ -0,0 +1,11 @@
+# имя этого человека... имя его жены... имена двух его сыновей...
+
+вы можете перевести так, как это принято в вашем языке, например "Этого человека звали Елимелех, его жену звали Ноеминь, и их сыновей звали Махлон и Хилеон". Значения имен: Элимелех ("Бог мой царь"), Ноеминь ("приятная", "сладкая").
+
+# Они пришли на моавитские поля и остались там
+
+то есть пришли в Моавитскую землю и стали там жить.
+
+# они были ефрафяне
+
+Большинство толкователей сходиться в том, что Ефрафа : 1. Древнее название Вифлеема.2. Общее название области, в которой был расположен Вифлеем.
diff --git a/rut/01/03.md b/rut/01/03.md
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index 00000000..d0604446
--- /dev/null
+++ b/rut/01/03.md
@@ -0,0 +1,3 @@
+# она осталась одна с двумя своими сыновьями
+
+Овдовевшая, в чужой земле, Ноеминь, однако, еще имела надежду – в двух своих сыновьях… С этого момента Ноеминь становится одной из главных фигур повествования.
diff --git a/rut/01/04.md b/rut/01/04.md
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+++ b/rut/01/04.md
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+# взяли себе в жёны
+
+«женились на»
+
+# моавитянок
+
+Сыновья Ноемини взяли себе в жёны женщин из моавского племени. Моавитяне поклонялись другим богам. Это не были браки, подлежавшие осуждению, ибо Моисеевым законом израильтянам запрещалось заключать браки с хананеями (Втор. 7:3); о моавитянах же в этой связи сказано не было. Однако долгие годы спустя царь Соломон на собственном опыте познает, что самым серьезным последствием смешанных браков явится искушение поклоняться богам жены-чужеземки (3Цар. 11:1-6; сравните Мал. 2:11).
+
+# имя одной... а имя другой
+
+«имя одной женщины... а имя другой женщины»
+
+# десяти лет
+
+Через десять лет после того, как Елимелех и Ноеминь пришли в страну Моав, их сыновья Махлон и Хилеон умерли.
diff --git a/rut/01/05.md b/rut/01/05.md
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index 00000000..e08f8bf0
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+++ b/rut/01/05.md
@@ -0,0 +1,3 @@
+# осталась эта женщина
+
+Ноеминь овдовела.
diff --git a/rut/01/06.md b/rut/01/06.md
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+++ b/rut/01/06.md
@@ -0,0 +1,23 @@
+# Она встала со своими невестками и пошла
+
+Альтернативный перевод: "Ноеминь и её невестки собрались и отправились"
+
+# обратно с моавитских полей
+
+"обратно из страны Моавитской"
+
+# услышала на моавитских полях
+
+«когда Ноеминь жила в Моаве, она услышала» Имеется в виду, что весть пришла из Израиля.  (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# Господь
+
+Это «Яхве» - имя Бога, которое Он открыл своему народу в Ветхом Завете. Для перевода имени «Яхве» прочтите статью «Яхве» в «Словах для перевода».
+
+# Господь посетил Свой народ и дал ему пищу
+
+имеется в виду, что Господь смилостивился над израильтянами и голод в земле закончился.
+
+# невестки
+
+то есть жёны её сыновей.
diff --git a/rut/01/07.md b/rut/01/07.md
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index 00000000..911235b0
--- /dev/null
+++ b/rut/01/07.md
@@ -0,0 +1,3 @@
+# Она вышла она из того места, в котором жила, и с ней обе её невестки
+
+Она вышла из того места (**второе "она" - опечатка). **Альтернативный перевод: "Ноеминь с невестками вышли из дома, в котором жили"
diff --git a/rut/01/08.md b/rut/01/08.md
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index 00000000..2c485fd4
--- /dev/null
+++ b/rut/01/08.md
@@ -0,0 +1,19 @@
+# невесткам
+
+«жёнам сыновей» или «вдовам сыновей»
+
+# каждая
+
+Ноеминь обращается к двум женщинам, поэтому в языках с двойственным числом все её обращения на «вы» в данной речи должны стоять в двойственном числе. (См.: [[rc://*/ta/man/translate/figs-you]])
+
+# дом своей матери
+
+«дома ваших матерей», то есть "в свой родной дом".
+
+# милость
+
+חֶסֶד: преданность, верность, лояльность, милость или доброта (как следствие преданности или верности), милосердие.
+
+# Пусть Господь окажет вам милость, подобно тому, как и вы делали умершим и мне
+
+можно передать эту фразу иначе: "Вы всегда были добры ко мне и к моему мужу и моим сыновьям, вашим мужьям. Пусть Господь так же будет добр к вам!"
diff --git a/rut/01/09.md b/rut/01/09.md
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--- /dev/null
+++ b/rut/01/09.md
@@ -0,0 +1,11 @@
+# даст каждой из вас найти
+
+«позволит вам найти» или «поможет вам найти»
+
+# найти пристанище в доме своего мужа
+
+מְנוּחָה: покой, отдых, успокоение; 2. пристанище, место отдыха. Ноеминь желает невесткам снова выйти замуж и от своего мужа получить обеспечение и защиту - см. Общие замечания к главе.
+
+# они подняли вопль, заплакали
+
+Поднять вопль - это идиома, означающая громкий плач. (См.: [[rc://*/ta/man/translate/figs-idiom]]). Альтернативный перевод: "они горько заплакали"
diff --git a/rut/01/10.md b/rut/01/10.md
new file mode 100644
index 00000000..f0c593cb
--- /dev/null
+++ b/rut/01/10.md
@@ -0,0 +1,11 @@
+# мы с тобой вернёмся
+
+Говоря «мы», Орфа и Руфь подразумевали одних себя, без Ноемини. Таким образом, языки, в которых есть включающие и исключающие формы для «мы», должны использовать здесь исключающую форму. (См.: [[rc://*/ta/man/translate/figs-exclusive]])
+
+# с тобой
+
+Здесь употреблено личное местоимение второго лица единственного числа в обращении к Ноемини. (См.: [[rc://*/ta/man/translate/figs-you]]).
+
+# вернёмся к твоему народу
+
+невестки Ноемини были из народа Моавитян. По отношению к "народу Ноемини", то есть израильтянам, они были чужими, другой национальности.
diff --git a/rut/01/11.md b/rut/01/11.md
new file mode 100644
index 00000000..0d6d7e6b
--- /dev/null
+++ b/rut/01/11.md
@@ -0,0 +1,11 @@
+# Зачем вам идти со мной?
+
+Это - риторический вопрос. Альтернативный перевод: «Нет смысла вам идти со мной» или «Вам не нужно идти со мной» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# в утробе
+
+מֵעֶה: внутренность; 2. живот, чрево, утроба. "иметь в утробе" означает "быть беременной"
+
+# Разве есть ещё в моей утробе сыновья, которые стали бы вам мужьями?
+
+это так же риторический вопрос, цель которого - подчеркнуть, что невесткам нет смысла переселяться с Ноеминью в Вифлеем - в следующих двух стихах она это объясняет. Альтернативный перевод: "Мои сыновья - ваши мужья - умерли, и я ничего не могу предложить вам в Вифлееме". (См.: [[rc://*/ta/man/translate/figs-rquestion]])
diff --git a/rut/01/12.md b/rut/01/12.md
new file mode 100644
index 00000000..441ddc8c
--- /dev/null
+++ b/rut/01/12.md
@@ -0,0 +1,11 @@
+# мои дочери
+
+обратите внимание, что Ноеминь начинает называть невесток дочерьми. Это происходит потому, что они (невестки) желают остаться с ней, и поэтому Ноеминь обращается к ним особенно нежно.
+
+# я уже старая, чтобы быть замужем
+
+Альтернативный перевод: «я уже слишком старая, чтобы снова выйти замуж и родить ещё детей» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# и даже если бы я в эту же ночь была с мужем
+
+это эвфемизм. Альтернативный перевод: "даже если бы я прямо сейчас забеременела"
diff --git a/rut/01/13.md b/rut/01/13.md
new file mode 100644
index 00000000..db269a26
--- /dev/null
+++ b/rut/01/13.md
@@ -0,0 +1,11 @@
+# разве можно вам ждать, пока они вырастут? Разве можно вам медлить и не выходить замуж?
+
+Это риторические вопросы, ответы на которые не ожидаются. Альтернативный перевод: «Вы не стали бы ждать, пока они вырастут, чтобы вам выйти за них замуж. Вы бы хотели выйти замуж сейчас» (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# я сильно печалюсь о вас
+
+Альтернативный перевод: "Мне вас очень жаль"
+
+# рука Господа постигла меня
+
+Здесь слово «рука» означает силу или влияние Яхве (Господа). Альтернативный перевод: «Яхве сделал так, что со мной случились страшные вещи» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/rut/01/14.md b/rut/01/14.md
new file mode 100644
index 00000000..53472d79
--- /dev/null
+++ b/rut/01/14.md
@@ -0,0 +1,7 @@
+# подняли вопль и снова стали плакать
+
+Это значит, что они громко плакали и причитали. (См.: [[rc://*/ta/man/translate/figs-idiom]]). Альтернативный перевод: "И они горько заплакали"
+
+## **Орфа поцеловала свою свекровь, а Руфь осталась с ней**
+
+Имеется в виду, что Офра распрощалась с Ноеминью и ушла (то есть сделала так, как советовала Ноеминь), а Руфь осталась с Ноеминью.
diff --git a/rut/01/15.md b/rut/01/15.md
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+++ b/rut/01/15.md
@@ -0,0 +1,11 @@
+# Твоя невестка
+
+«жена брата твоего мужа» или «Орфа»
+
+# своим богам
+
+Прежде, чем Орфа и Руфь женились на сыновьях Ноемини, они поклонялись богам Моава. Во время своего замужества они начали поклоняться Богу Ноемини.
+
+# вернись и ты вслед за твоей невесткой
+
+то есть "И ты сделай то же самое"
diff --git a/rut/01/16.md b/rut/01/16.md
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--- /dev/null
+++ b/rut/01/16.md
@@ -0,0 +1,7 @@
+# Твой народ будет моим народом
+
+Руфь говорит о народе Ноемини, то есть об израильтянах. Альтернативный перевод: «Я буду считать народ твоей страны своим народом» или «Я буду считать твоих родственников моими родственниками» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# твой Бог - моим Богом
+
+Жить среди израильтян означало поклоняться Богу Израиля.
diff --git a/rut/01/17.md b/rut/01/17.md
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index 00000000..91acb9db
--- /dev/null
+++ b/rut/01/17.md
@@ -0,0 +1,7 @@
+# где ты умрёшь, там и я умру
+
+Руфь объявляет о своём желании провести всю оставшуюся жизнь в том же месте, в том же городе, где и Ноеминь. (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# Пусть Господь сделает со мной, что хочет, и ещё больше сделает, но только
+
+Руфь просит Бога покарать её, если она не сделает так, как говорит. Это похоже на русское выражение «Боже упаси» (См.: [[rc://*/ta/man/translate/figs-idiom]]). Альтернативный перевод: "Да покарает меня Бог, если я покину тебя"
diff --git a/rut/01/18.md b/rut/01/18.md
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+++ b/rut/01/18.md
@@ -0,0 +1,3 @@
+# перестала её уговаривать
+
+Ноеминь перестала уговаривать Руфь вернуться к своим родственникам.
diff --git a/rut/01/19.md b/rut/01/19.md
new file mode 100644
index 00000000..dbd16d7b
--- /dev/null
+++ b/rut/01/19.md
@@ -0,0 +1,15 @@
+# А когда они
+
+Дословно «И случилось, когда они» Эта фраза отмечает переход к новой части сюжетной линии. (См.: [[rc://*/ta/man/translate/writing-newevent]])
+
+# весь город
+
+Здесь слово «город» означает жителей города. Альтернативный перевод: «всех людей в городе» (См.: [[rc://*/ta/man/translate/figs-metonymy]])
+
+## "весь город пришёл из-за них в движение"
+
+пропущено "них"
+
+# Весь город пришёл из-за них в движение, и все говорили: "Это Ноеминь?"
+
+הום: приводить в замешательство, смущать, приходить в движение, шуметь. Хотя семья Ноемини покинула Вифлеем более 10 лет назад (см. стих 4), люди, вероятно, узнали её и были взволнованы её возвращением. Однако они не могли понять, почему она вернулась одна. Альтернативный перевод: "все жители Вифлеема разволновались и спрашивали: "Ноеминь, ты ли это?!"
diff --git a/rut/01/20.md b/rut/01/20.md
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+++ b/rut/01/20.md
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+# Общие замечания:
+
+в стихах 20-21 Ноеминь рассказывает жителям Вифлеема, что произошло.
+
+# Не называйте меня Ноеминь
+
+Имя «Ноеминь» означает «моё наслаждение». После утраты мужа и сыновей, Ноеминь не чувствует себя так, как её зовут.
+
+# Мара
+
+Это имя означает «Горькая». Можно перевести её именем «Мара» или словом «Горькая» (См.: [[rc://*/ta/man/translate/translate-names]])
diff --git a/rut/01/21.md b/rut/01/21.md
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+++ b/rut/01/21.md
@@ -0,0 +1,11 @@
+# Я вышла отсюда с достатком, а Господь вернул меня с пустыми руками
+
+Когда Ноеминь уходила из Вифлеема, её муж и сыновья были живы и она была счастлива. Ноеминь упрекает Яхве (Господа) в смерти её мужа и сыновей и говорит, что Яхве вернул её в Вифлеем без них и теперь она «горька» и несчастлива.
+
+# заставил меня страдать
+
+«осудил меня, как виновную»
+
+# послал мне несчастье
+
+«навёл на меня беду» или «сделал мне трагедию»
diff --git a/rut/01/22.md b/rut/01/22.md
new file mode 100644
index 00000000..b173c9bb
--- /dev/null
+++ b/rut/01/22.md
@@ -0,0 +1,7 @@
+# И вернулась Ноеминь
+
+Это начало обобщающего утверждения. В русском языке оно обозначено союзом «и» в начале предложения. Решите, как в вашем языке строятся обобщающие утверждения, и используйте их. (См.: [[rc://*/ta/man/translate/writing-endofstory]])
+
+# в начале жатвы ячменя
+
+Фразу «жатва ячменя» можно перевести глагольной фразой. Альтернативный перевод: «когда земледельцы начинали пожинать ячмень» (См.: [[rc://*/ta/man/translate/figs-abstractnouns]]). По современному календарю это конц марта - начало апреля, еврейский месяц Нисан.
diff --git a/rut/01/intro.md b/rut/01/intro.md
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+++ b/rut/01/intro.md
@@ -0,0 +1,30 @@
+# Руфь 01 Общие замечания
+
+## Структура и формат
+
+1:1–6. Переселение вифлеемлянина Елимелеха с семьею в землю моавитскую и бедствия, постигшие там эту семью.
+
+1:7–22. Возвращение Ноемини с невесткой Руфью в Святую землю и прибытие их в Вифлеем.
+
+### «В те дни, когда управляли судьи»
+
+События в этой книге происходят в период Судей. Книга Руфь относится к тому же времени, что и книга Судей. Чтобы понять исторический контекст этой книги, переводчику хорошо было бы перечитать книгу Судей.
+
+## Особые понятия в этой главе
+
+### Бездетные вдовы
+
+На Древнем Ближнем Востоке должна была всегда находиться под защитой мужчины - отца или брата. После замужества женщина становилась частью семьи мужа, и была под защитой мужа, а в пожилом возрасте - под защитой своего сына. Именно мужчины зарабатывали (ручным трудом или торговлей), а женщины занимались только домашним хозяйством. Работать самостоятельно женщины не могли. Поэтому если у женщины умирал муж и не было сына, который мог бы о ней позаботиться, она оказывалась в бедственном положении: она не могла обеспечить себя. Единственной возможностью было вернуться к своим родственникам (если они были еще живы) и снова выйти замуж. Поэтому Ноеминь уговаривала своих невесток вернуться "в дом матери", чтобы снова выйти замуж.
+
+## Прочие возможные трудности перевода в этой главе
+
+### Противопоставление
+
+Действия моавитянки Руфи противопоставляются действиям иудейки Ноеминь. Руфь проявляет великую веру в Бога Ноемини, а сама Ноеминь не доверяет Яхве. (См.: [[rc://*/tw/dict/bible/kt/faith]] и [[rc://*/tw/dict/bible/kt/trust]])
+
+## Ссылки:
+
+  * **[Руфь 01:01 Примечания](./01.md)**
+  * **[Введение в Руфь](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/rut/02/01.md b/rut/02/01.md
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+++ b/rut/02/01.md
@@ -0,0 +1,21 @@
+# У Ноемини был родственник по её мужу, человек очень уважаемый, из рода Елимелеха, его имя Вооз
+
+וּֽלְנָעֳמִ֞י מְיֻדָּע לְאִישָׁ֗הּ אִ֚ישׁ גִּבֹּ֣ור חַ֔יִל מִמִּשְׁפַּ֖חַת אֱלִימֶ֑לֶךְ וּשְׁמֹ֖ו בֹּֽעַז׃
+
+"У Ноеминь был родственник по мужу, мужчина знаменитый и богатый, из рода Елимелеха, имя его Вооз".
+
+אִיש: мужчина, человек; 2. муж; 3. каждый.
+
+אִ֚ישׁ גִּבֹּ֣ור חַ֔יִל: "Мужчина великий (знаменитый) и богатый".
+
+חַיל: богатство, имущество.
+
+Автор показывает, что Вооз приходился Ноемини родственником по линии ее покойного мужа Елимелеха. Он был человек весьма знатный. При более точном переводе – «сильный»; то же евр. слово употреблено для характеристики судьи Гедеона в Суд. 6:12. Но если в Гедеоне оно подразумевало прежде всего сильного воина, то применительно к Воозу означало, что тот был достойным членом общества, пользовавшимся заслуженным авторитетом у соплеменников.
+
+# У Ноемини был родственник по её мужу
+
+Эта фраза вводит новую информацию перед продолжением истории. Возможно, в вашем языке имеется способ, которым вводится новая информация. То есть, это был не её родственник, а родственник её покойного мужа Елимелеха - далее в стихе это уточняется ("из рода Елимелеха"). Альтернативный перевод: "У Ноемини был родственник по её мужу, Елимелеху.
+
+# Человек очень уважаемый
+
+То есть: «известный, богатый мужчина». Это значит, что Вооз был преуспевающим и хорошо известным человеком в своём обществе, имел хорошую репутацию.
diff --git a/rut/02/02.md b/rut/02/02.md
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+# Моавитянка Руфь сказала Ноемини: «Я пойду на поле и буду подбирать колосья по следам того, у кого найду расположение». Она сказала ей: «Иди, моя дочь»
+
+תֹּאמֶר֩ ר֨וּת הַמֹּואֲבִיָּ֜ה אֶֽל־נָעֳמִ֗י אֵֽלְכָה־נָּ֤א הַשָּׂדֶה֙ וַאֲלַקֳטָ֣ה בַשִּׁבֳּלִ֔ים אַחַ֕ר אֲשֶׁ֥ר אֶמְצָא־חֵ֖ן בְּעֵינָ֑יו וַתֹּ֥אמֶר לָ֖הּ לְכִ֥י בִתִּֽי׃
+
+"И сказала Руфь моавитянка Ноемини: "пойду-ка (я) на поле, и буду собирать колосья после тех, у кого найду милость. И сказала (Ноеминь): "пойди".
+
+לקט: собирать, набирать, подбирать.
+
+בַשִּׁבֳּלִים: колосья.
+
+אֶמְצָא־חֵ֖ן בְּעֵינָ֑יו: "Найду милость у него".
+
+Автор снова и снова напоминает читателям, что Руфь была Моавитянкой, может быть, для того, чтобы подчеркнуть благородство обращения с ней (в дальнейшем) со стороны Вооза. Молодая женщина идет в поисках пропитания, зная о существовании в Израиле «права» бедных – подбирать колоски, остающиеся на поле после жнецов. Моисеевым законом было даже предусмотрено не дожинать поля до конца (Лев. 19:9-10; 23:22), чтобы оставлять пропитание бедным. В истории Израиля известны были состоятельные люди, настолько щедрые, что оставляли для нуждавшихся соплеменников и чужестранцев до четверти несжатого поля. Заметим, что Руфь не ждала, пока Ноеминь позаботится о ней; она берет инициативу на себя, а свекровь лишь поощряет ее.
+
+# Моавитянка
+
+То есть женщина из страны Моав или из моавитского племени.
+
+# Подбирать колосья
+
+То есть: «собирать колосья, оставшиеся после жнецов».
+
+# Колосья
+
+Это «зёрна в колосе».
+
+# У кого найду расположение
+
+«Найти расположение» - это идиома, означающая пользоваться добрым отношением. Руфь подразумевает под этим разрешение или согласие человека. Альтернативный перевод: «кто разрешит мне подбирать колосья».
+
+# Моя дочь
+
+Руфь заботилась о Ноемини, как о родной матери, Ноеминь отвечала ей тем же, считала её своей дочерью. Убедитесь в том, что в вашем языке можно употреблять это слово по отношению к тому, кто не является биологической дочерью.
+
+# Пойду на поле
+
+Имеется в виду "на поля" - в окрестностях Вифлеема было не одно поле, а множество.
diff --git a/rut/02/03.md b/rut/02/03.md
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+++ b/rut/02/03.md
@@ -0,0 +1,15 @@
+# Руфь пошла, пришла в поле и подбирала колосья позади жнецов. Оказалось, что та часть поля принадлежала Воозу, который из рода Елимелеха
+
+וַתֵּ֤לֶךְ וַתָּבֹוא֙ וַתְּלַקֵּ֣ט בַּשָּׂדֶ֔ה אַחֲרֵ֖י הַקֹּצְרִ֑ים וַיִּ֣קֶר מִקְרֶ֔הָ חֶלְקַ֤ת הַשָּׂדֶה֙ לְבֹ֔עַז אֲשֶׁ֖ר מִמִּשְׁפַּ֥חַת אֱלִימֶֽלֶךְ
+
+"И пошла и пришла (Руфь) и стала собирать на поле за жнецами. И случилось по случаю, что одна часть поля (принадлежала) Воозу из рода Елимелеха".
+
+קרה: случаться, происходить, встречаться, постигать.
+
+מִקְרֶה: случай, случайность; 2. участь, судьба.
+
+Руфь пошла, но в той части поля, куда она пришла, она, конечно же, оказалась и случайно и совсем не случайно одновременно. Божией милостью пришла она на место, предусмотренное для нее Тем, Кто вел ее. Как столетия спустя придут на поля Вифлеемские волхвы, ведомые той же силой Божией (Матф. 2:1-8). И снова подчеркивает автор, что Вооз был из племени Елимелехова (сравните 2:1). Это обстоятельство имеет важное значение для развития дальнейших событий.
+
+# Подбирала колосья позади жнецов
+
+То есть Руфь подбирала колосья оставшиеся после того, как жнецы собрали урожай. Воозу, который из рода Елимелеха речь идет о персонаже, введенном в стихе 1.
diff --git a/rut/02/04.md b/rut/02/04.md
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+++ b/rut/02/04.md
@@ -0,0 +1,21 @@
+# И вот, Вооз пришёл из Вифлеема и сказал жнецам: «Господь с вами!» Они ответили ему: «Пусть благословит тебя Господь!»
+
+וְהִנֵּה־בֹ֗עַז בָּ֚א מִבֵּ֣ית לֶ֔חֶם וַיֹּ֥אמֶר לַקֹּוצְרִ֖ים יְהוָ֣ה עִמָּכֶ֑ם וַיֹּ֥אמְרוּ לֹ֖ו יְבָרֶכְךָ֥ יְהוָֽה
+
+"И вот, Вооз идет из Вифлеема ("Дома Хлеба"), и сказал жнецам: Господь с вами. И (те) сказали ему: Благословит тебя Господь".
+
+יְבָרֶכְךָ: (да, пусть) благословит тебя.
+
+Теплым и благочестивым приветствием обмениваются Вооз и его жнецы, которые, как и их хозяин, уповают на Господа.
+
+# И вот, Вооз
+
+Фраза «И вот» используется, чтобы обратить наше внимание на важное событие - приход Вооза на поле. Возможно, в вашем языке есть особый способ введения важных событий или персонажей.
+
+# Пришёл из Вифлеема
+
+Поля находились на определённом расстоянии от Вифлеема. Вооз пришел на поле из города.
+
+# Благословит тебя
+
+Да (пусть) «даст тебе добро» или «сделает тебя счастливым».
diff --git a/rut/02/05.md b/rut/02/05.md
new file mode 100644
index 00000000..d62a9490
--- /dev/null
+++ b/rut/02/05.md
@@ -0,0 +1,17 @@
+# Вооз спросил своего слугу, приставленного к жнецам: «Чья эта молодая женщина?»
+
+וַיֹּ֤אמֶר בֹּ֨עַז֙ לְנַעֲרֹ֔ו הַנִּצָּ֖ב עַל־הַקֹּֽוצְרִ֑ים לְמִ֖י הַנַּעֲרָ֥ה הַזֹּֽאת
+
+"И сказал Вооз слуге его, надзирающему за жнецами: Чья эта молодая женщина"?
+
+הַנִּצָּב (причастие): надзирающий.
+
+הַנִּצָּ֖ב עַל־הַקֹּֽוצְרִ֑ים: надзирающий над жнецами.
+
+לְמִ֖י הַנַּעֲרָ֥ה הַזֹּֽאת: что за / чья молодица (молодая женщина) эта?
+
+# Чья эта молодая женщина?
+
+Возможные значения: Вооз осведомлялся о 1) муже Руфи или 2) её родителях или опекунах.
+
+Как уже было указано в "Общих замечаниях" к гл.1, в древности женщина не должна была жить одна, она обязательно должна была "принадлежать" мужчине - отцу, мужу или брату. Именно от мужчины она получала защиту и социальный статус. Отсюда и такой вопрос. Вооз знал всех своих работниц в лицо и удивился, когда увидел кого-то постороннего.
diff --git a/rut/02/06.md b/rut/02/06.md
new file mode 100644
index 00000000..c7c62c87
--- /dev/null
+++ b/rut/02/06.md
@@ -0,0 +1,11 @@
+# Слуга, приставленный к жнецам, ответил: «Эта молодая женщина — моавитянка, которая пришла с Ноеминью с моавитских полей
+
+וַיַּ֗עַן הַנַּ֛עַר הַנִּצָּ֥ב עַל־הַקֹּוצְרִ֖ים וַיֹּאמַ֑ר נַעֲרָ֤ה מֹֽואֲבִיָּה֙ הִ֔יא הַשָּׁ֥בָה עִֽם־נָעֳמִ֖י מִשְּׂדֵ֥ה מֹואָֽב
+
+"И отвечал слуга надзирающий за жнецами, и сказал: молодая девушка (женщина) моавитянка, она вернулась с Ноеминью с полей Моавитских".
+
+הַנִּצָּב (причастие): надзирающий.
+
+הַנִּצָּ֖ב עַל־הַקֹּֽוצְרִ֑ים: надзирающий над жнецами.
+
+Обратив внимание на не знакомую ему молодую женщину, Вооз спрашивает о ней у своего слуги, надзиравшего за работой жнецов, и получает ответ, что это – Моавитянка, пришедшая с Ноеминью.
diff --git a/rut/02/07.md b/rut/02/07.md
new file mode 100644
index 00000000..a9bbf976
--- /dev/null
+++ b/rut/02/07.md
@@ -0,0 +1,13 @@
+# Она сказала: "Я буду подбирать и собирать между снопами позади жнецов". Она пришла и находится здесь до сих пор с самого утра. Она мало бывает дома»
+
+וַתֹּ֗אמֶר אֲלַקֳטָה־נָּא֙ וְאָסַפְתִּ֣י בָֽעֳמָרִ֔ים אַחֲרֵ֖י הַקֹּוצְרִ֑ים וַתָּבֹ֣וא וַֽתַּעֲמֹ֗וד מֵאָ֤ז הַבֹּ֨קֶר֙ וְעַד־עַ֔תָּה זֶ֛ה שִׁבְתָּ֥הּ הַבַּ֖יִת מְעָֽט
+
+"Она сказала: Я буду подбирать и собирать колосья после жнецов. И пришла и остаётся здесь с утра. Она немного бывает дома".
+
+אֲלַקֳטָה־נָּא֙ וְאָסַפְתִּ֣י: синонимы: подбирать и собирать.
+
+בָֽעֳמָרִ֔ים אַחֲרֵ֖י הַקֹּוצְרִ֑ים: колосья после жнецов.
+
+שִׁבְתָּ֥הּ הַבַּ֖יִת מְעָֽט: Живет (бывает) дома мало".
+
+Слуга-надсмотрщик добавляет от себя, что моавитянка попросила разрешения подбирать колоски ячменя позади жнецов, и что она трудится с самого утра, лишь ненадолго уходя с поля домой, чтобы уже через короткое время вернуться снова.
diff --git a/rut/02/08.md b/rut/02/08.md
new file mode 100644
index 00000000..d0882710
--- /dev/null
+++ b/rut/02/08.md
@@ -0,0 +1,9 @@
+# Вооз сказал Руфи: «Послушай, моя дочь, не ходи подбирать на другом поле и не уходи отсюда, но будь здесь с моими служанками
+
+וַיֹּאמֶר֩ בֹּ֨עַז אֶל־ר֜וּת הֲלֹ֧וא שָׁמַ֣עַתְּ בִּתִּ֗י אַל־תֵּלְכִי֙ לִלְקֹט֙ בְּשָׂדֶ֣ה אַחֵ֔ר וְגַ֛ם לֹ֥א תַעֲבוּרִ֖י מִזֶּ֑ה וְכֹ֥ה תִדְבָּקִ֖ין עִם־נַעֲרֹתָֽי
+
+"И сказал Вооз Руфи: послушай дочь моя, не ходи, чтобы собирать на поле другое. Не проходи мимо. Присоединяйся к служанкам моим".
+
+דבק: прилепляться, приклеиваться, присоединяться.
+
+Другими словами Вооз показал Руфи, что ей незачем ходить и искать колоски где-то еще, он обеспечит её всем необходимым.
diff --git a/rut/02/09.md b/rut/02/09.md
new file mode 100644
index 00000000..2027fda0
--- /dev/null
+++ b/rut/02/09.md
@@ -0,0 +1,25 @@
+# Смотри, где они жнут на поле, и ходи за ними. Я приказал моим слугам не трогать тебя. Когда захочешь пить, иди к сосудам, откуда черпают воду мои слуги и пей»
+
+עֵינַ֜יִךְ בַּשָּׂדֶ֤ה אֲשֶׁר־יִקְצֹרוּן֙ וְהָלַ֣כְתְּ אַחֲרֵיהֶ֔ן הֲלֹ֥וא צִוִּ֛יתִי אֶת־הַנְּעָרִ֖ים לְבִלְתִּ֣י נָגְעֵ֑ךְ וְצָמִ֗ת וְהָלַכְתְּ֙ אֶל־הַכֵּלִ֔ים וְשָׁתִ֕ית מֵאֲשֶׁ֥ר יִשְׁאֲב֖וּן הַנְּעָרִֽים׃
+
+"Посмотри как жнут они поле, и ходи следом за ними. На самом деле я приказал слугам моим, не трогать тебя. Жаждешь? Иди к кувшинам и пей, из которых черпают слуги воду".
+
+Обращаясь к моавитянке, Вооз называет ее дочерью (сравните 3:10-11), вероятно, потому, что по возрасту был ближе к Ноемини, чем к Руфи (относительно «молодых людей» в 3:10). Не только слова этого человека, но и поведение его свидетельствовало о его вере в Господа. Поощряя Руфь собирать колоски на его поле, Вооз имел, очевидно, в виду, чтобы она делала это на протяжении всех недель сбора урожая (стих 23): как ячменя (март-апрель), так и пшеницы (июнь-июль).
+
+# Смотри, где они жнут на поле
+
+«Ты смотри только на это поле»
+
+Это не прямой запрет смотреть, но не ходить на чужие поля собирать колосья.
+
+# Я приказал моим слугам не трогать тебя.
+
+Дословно: «Разве я не приказал слугам не трогать тебя?» Вооз задаёт вопрос, чтобы особ подчеркнуть, что он уже распорядился, чтобы Руфи помогли. Альтернативный перевод: «Я дам слугам распоряжение не трогать тебя». Как уже неоднократно указывалось, одинокая женщина была совершенно беззащитна.
+
+# Слугам
+
+То есть, работникам и работницам, которые работали на Вооза.
+
+# Черпают воду мои слуги
+
+Они черпали воду из специальных глиняных сосудов.
diff --git a/rut/02/10.md b/rut/02/10.md
new file mode 100644
index 00000000..faefef70
--- /dev/null
+++ b/rut/02/10.md
@@ -0,0 +1,13 @@
+# Она упала на своё лицо, поклонившись до земли, и сказала ему: «Почему я нашла в твоих глазах расположение, что ты принимаешь меня, хотя я и чужеземка?»
+
+וַתִּפֹּל֙ עַל־פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתֹּ֣אמֶר אֵלָ֗יו מַדּוּעַ֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ לְהַכִּירֵ֔נִי וְאָנֹכִ֖י נָכְרִיָּֽה׃
+
+"И упала (Руфь) на лицо своё и поклонилась емму до земли. И сказала ему: Почему я нашла милость в глазах твоих? Учитывая, что я чужеземка".
+
+נכְרִי: иноземный, иноплеменный, чужой; сущ. иноземец, чужеземец, иноплеменник, чужестранец.
+
+Свое предельное смирение Руфь выразила так, как в древности обычно выражали его на Ближнем Востоке: она пала на лице свое и поклонилась до земли (сравните Быт. 19:1; 42:6; 43:26; 48:12; Иис. Н. 5:14; 2Цар. 1:2). Но необычайная милость этого авторитетного в своем народе человека к ней, чужеземке, не могла не удивить ее. За что ей это нежданное расположение? – спрашивает она.
+
+# Почему я нашла в твоих глазах расположение... чужеземка?
+
+Руфь действительно задаёт логичный вопрос. Израильияне не любили чужеземцем, которых считали идолопоклонниками. Руфь в своём сердце поклялась в верности Богу Израиля, но люди всё ещё знали её как «моавитянку», в потому неверную / неверующую в Яхве.
diff --git a/rut/02/11.md b/rut/02/11.md
new file mode 100644
index 00000000..27070282
--- /dev/null
+++ b/rut/02/11.md
@@ -0,0 +1,17 @@
+# Вооз ответил ей: «Мне известно всё, что ты сделала для твоей свекрови после смерти твоего мужа, что ты оставила твоих отца и мать, твою родину и пришла к народу, которого ты раньше не знала
+
+וַיַּ֤עַן בֹּ֨עַז֙ וַיֹּ֣אמֶר לָ֔הּ הֻגֵּ֨ד הֻגַּ֜ד לִ֗י כֹּ֤ל אֲשֶׁר־עָשִׂית֙ אֶת־חֲמֹותֵ֔ךְ אַחֲרֵ֖י מֹ֣ות אִישֵׁ֑ךְ וַתַּֽעַזְבִ֞י אָבִ֣יךְ וְאִמֵּ֗ךְ וְאֶ֨רֶץ֙ מֹֽולַדְתֵּ֔ךְ וַתֵּ֣לְכִ֔י אֶל־עַ֕ם אֲשֶׁ֥ר לֹא־יָדַ֖עַתְּ תְּמֹ֥ול שִׁלְשֹֽׁום
+
+"И отвечал ей Вооз и сказал ей: "сказали мне обо всем, что ты сделала свекрови твоей после смерти мужа твоего. И что ты оставила отца твоего и мать твою и землю родства твоего, и пошла к народу, который не знала, до этого времени".
+
+לֹא־יָדַ֖עַתְּ תְּמֹ֥ול שִׁלְשֹֽׁום: не знала, до этого периода времени.
+
+Руфь слышит в ответ, что Вооз знает о ней (новости быстро распространялись по маленькому Вифлеему) и обо всем, что сделала она для свекрови своей, ради которой, убитой горем, оставила… отца… мать, и… родину, чтобы жить среди народа, еще недавно чужого ей. Слова Вооза в этом стихе напоминают слова Бога, обращенные к Аврааму (Быт. 12:1).
+
+# Мне известно
+
+Альтернативный перевод: «Мне рассказали» или «Я слышал от людей».
+
+# Пришла к народу
+
+Вооз говорит о том, как Руфь пришла вместе с Ноеминью и поселилась среди них, в их земле, в их общине, и с религией, которую она раньше не знала.
diff --git a/rut/02/12.md b/rut/02/12.md
new file mode 100644
index 00000000..dc5ff4e4
--- /dev/null
+++ b/rut/02/12.md
@@ -0,0 +1,29 @@
+# Пусть Господь воздаст тебе за это, и пусть тебе будет полная награда от Господа, Бога Израиля, к Которому ты пришла, чтобы успокоиться под Его крыльями!»
+
+יְשַׁלֵּ֥ם יְהוָ֖ה פָּעֳלֵ֑ךְ וּתְהִ֨י מַשְׂכֻּרְתֵּ֜ךְ שְׁלֵמָ֗ה מֵעִ֤ם יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר־בָּ֖את לַחֲסֹ֥ות תַּֽחַת־כְּנָפָֽיו
+
+"Пусть вознаградит Господь труд твой. И даст награду твою, полную, от Господа Бога Израиля, к Которому пришла ты, чтобы найти покой тебе под крылом Его".
+
+יְשַׁלֵּ֥ם יְהוָ֖ה פָּעֳלֵ֑ךְ: Да вознаградит Господь труд твой.
+
+מַשְׂכֻּרְתֵּךְ: награду твою.
+
+לַחֲסֹ֥ות תַּֽחַת־כְּנָפָֽיו׃: чтобы найти покой тебе под крылом Его.
+
+Дальнейшие его слова в сущности являются молитвой о Руфи: да воздаст ей Господь… Бог Израилев во всей полноте за доброту ее и благородство и за то, что она пришла к Нему от своих богов – искать защиты и убежища; под Его крылами! – образно восклицает Вооз, как бы уподобляя Руфь птенцу, спасающемуся под крыльями матери. Этот образ – крыл Господних как надежного убежища для людей – весьма распространен в Библии; чаще всего встречается он в Псалмах (Пс. 16:8; 35:8; 56:2; 60:5; 62:8; 90:4; сравните с употреблением его Самим Господом в Матф. 23:37). Скоро Воозу предстояло сделаться орудием в руках Божиих – в ответ на его собственную молитву.
+
+# Воздаст тебе
+
+То есть, «вознаградит тебя», отметит как хорошее.
+
+# За это
+
+За поступок веры. Руфь твёрдо решила жить вместе с Ноеминью в Вифлееме и доверять Богу Ноемини.
+
+# Пусть тебе будет полная награда от Господа
+
+Это поэтическое выражение, очень похожее на предыдущее предложение. Альтернативный перевод: «Пусть Яхве (Господь) даст тебе ещё больше, чем ты дала».
+
+# Которому ты пришла, чтобы успокоиться под Его крыльями
+
+Вооз описывает Божью защиту для надеющихся на Него с помощью образа птицы-матери, которая собрала своих птенцов под свои крылья. Альтернативный перевод: «под защиту и заботу Которого ты пришла».
diff --git a/rut/02/13.md b/rut/02/13.md
new file mode 100644
index 00000000..454b3bfd
--- /dev/null
+++ b/rut/02/13.md
@@ -0,0 +1,27 @@
+# Она сказала: «Пусть я найду расположение в твоих глазах, мой господин! Ты утешил меня и приятное для твоей рабыни, хотя я не стою ни одной из твоих рабынь»
+
+וַ֠תֹּאמֶר אֶמְצָא־חֵ֨ן בְּעֵינֶ֤יךָ אֲדֹנִי֙ כִּ֣י נִֽחַמְתָּ֔נִי וְכִ֥י דִבַּ֖רְתָּ עַל־לֵ֣ב שִׁפְחָתֶ֑ךָ וְאָנֹכִי֙ לֹ֣א אֶֽהְיֶ֔ה כְּאַחַ֖ת שִׁפְחֹתֶֽיךָ׃
+
+"И сказала (Руфь): (Пусть) найду я милость (расположение) в глазах твоих, Господин, потому что утешил ты меня и говорил по сердцу служанки твоей (при том, хотя) не одна из служанок твоих".
+
+שִׁפְחָתֶךָ: служанка твоя.
+
+דִבַּ֖רְתָּ עַל־לֵ֣ב שִׁפְחָתֶ֑ךָ: Говорил по сердцу служанки твоей.
+
+В тоне прежнего смирения звучит ответ Руфи Воозу, который говорил с ней так ласково, хотя она – всего лишь «недостойная раба» перед ним.
+
+# Пусть я найду расположение в твоих глазах
+
+Здесь «найти расположение» - это идиома, означающая доброе отношение с его стороны или чтобы он был доволен ею. Альтернативный перевод: «Будь добр, прими меня».
+
+# Ты утешил меня и приятное для твоей рабыни.
+
+Слово "приятное" не соотносится ни с каким действием или предметом. Как вариант: Ты утешил меня и говорил приятное для твоей рабыни.
+
+# Я не стою ни одной из твоих рабынь
+
+Дословно: «я не как одна из твоих рабынь». Возможные значения: 1) Руфь не была одной из рабынь Воозв; 2) Руфь не считала, что её замужество с сыном Ноемини даёт ей право на какие-либо привилегии в Вифлееме.
+
+# Ты утешил меня и приятное для твоей рабыни
+
+Пропущено слово "сказал" - "ты утешил меня и сказал приятное для твоей рабыни". Руфь говорит о себе в третьем лице, называя себя "рабыней" Вооза. Это выражение почтения и вежливости.
diff --git a/rut/02/14.md b/rut/02/14.md
new file mode 100644
index 00000000..af8fdfea
--- /dev/null
+++ b/rut/02/14.md
@@ -0,0 +1,27 @@
+# Вооз сказал ей: «Время обеда, подойди сюда, ешь хлеб и обмакивай твой кусок в уксус». Она села возле жнецов. Он подал ей хлеб. Она ела, наелась, и ещё осталось
+
+וַיֹּאמֶר֩ לָ֨ה בֹ֜עַז לְעֵ֣ת הָאֹ֗כֶל גֹּ֤שִֽׁי הֲלֹם֙ וְאָכַ֣לְתְּ מִן־הַלֶּ֔חֶם וְטָבַ֥לְתְּ פִּתֵּ֖ךְ בַּחֹ֑מֶץ וַתֵּ֨שֶׁב֙ מִצַּ֣ד הַקֹּֽוצְרִ֔ים וַיִּצְבָּט־לָ֣הּ קָלִ֔י וַתֹּ֥אכַל וַתִּשְׂבַּ֖ע וַתֹּתַֽר׃
+
+"И сказал ей Вооз во время еды: приходи сюда и ешь от хлеба и окунай его в уксус. И она села позади жнецов, и он подавал ей хлеб и она ела и насытилась и осталось".
+
+עֵת: время, период, срок, пора. טבל: обмакивать, окунать, погружать(-ся). быть погружённым.
+
+חמֶץ: уксус.
+
+צבט: подавать, передавать.
+
+וַתֹּ֥אכַל וַתִּשְׂבַּ֖ע וַתֹּתַֽר:
+
+И ела и насытилась и осталось. Доброжелательность Вооза простирается так далеко, что он приглашает Руфь разделить обед с его жнецами (что, конечно же, не предусматривалось законом для бедных сборщиков колосков).
+
+# Время обеда
+
+Дословно: «Время еды». Возможно имеется в виду обед, хотя это и не обязательно.
+
+# Обмакивай твой кусок в уксус
+
+Это была простая еда, которую ели на поле. Люди сидели на земле вокруг скатерти, на которой стояла чаша с винным уксусом и хлеб, разломленный на куски. Они макали хлеб в уксус, чтобы вкуснее было есть.
+
+# Уксус
+
+Под «уксусом», точнее, винным уксусом, понимался изготовлявшийся на Востоке прохладительный напиток.
diff --git a/rut/02/15.md b/rut/02/15.md
new file mode 100644
index 00000000..be8896e4
--- /dev/null
+++ b/rut/02/15.md
@@ -0,0 +1,13 @@
+# Она встала, чтобы подбирать. Вооз приказал своим слугам: «Пусть она подбирает между снопами, не обижайте её
+
+וַתָּ֖קָם לְלַקֵּ֑ט וַיְצַו֩ בֹּ֨עַז אֶת־נְעָרָ֜יו לֵאמֹ֗ר גַּ֣ם בֵּ֧ין הָֽעֳמָרִ֛ים תְּלַקֵּ֖ט וְלֹ֥א תַכְלִימֽוּהָ׃
+
+"И встала она, чтобы собирать. И приказал Вооз слугам его, говоря: Между снопами пусть собирает, не обижайте её".
+
+כלם: быть посрамлённым или постыжённым; 2. стыдиться, срамить, стыдить, постыжать, бесчестить, обижать.
+
+Вооз повторяет приказ слугам своим, чтобы не обижали Руфь, и велит, помимо случайных колосков, специально подбрасывать ей от снопов (что опять-таки никак не предусматривалось законом).
+
+# Она встала, чтобы подбирать. Вооз приказал своим слугам
+
+По окончании обеда Руфь встала, чтобы снова начать собирать колосья. Вооз вновь повторяет свой приказ слугам не обижать Руфь.
diff --git a/rut/02/16.md b/rut/02/16.md
new file mode 100644
index 00000000..aae93699
--- /dev/null
+++ b/rut/02/16.md
@@ -0,0 +1,17 @@
+# И от снопов откидывайте и оставляйте ей, пусть она подбирает, и не ругайте её»
+
+וְגַ֛ם שֹׁל־תָּשֹׁ֥לּוּ לָ֖הּ מִן־הַצְּבָתִ֑ים וַעֲזַבְתֶּ֥ם וְלִקְּטָ֖ה וְלֹ֥א תִגְעֲרוּ־בָֽהּ׃
+
+"И сознательно отбрасывайте от снопов и оставляйте ей, чтобы собирала. Не укоряйте её".
+
+גַ֛ם שֹׁל־תָּשֹׁ֥לּוּ לָ֖הּ מִן־הַצְּבָתִ֑ים: И сознательно отбрасывайте от снопов.
+
+וַעֲזַבְתֶּם: И оставляйте.
+
+וְלִקְּטָה: чтобы собирала.
+
+גּער: обличать, укорять, бранить, грозить, запрещать.
+
+# И от снопов откидывайте и оставляйте ей
+
+Вооз распорядился, чтобы Руфь могла не только беспрепятственно собирать случайно обронённые колоски, но чтобы слуги специально оставляли ей пучки колосьев.
diff --git a/rut/02/17.md b/rut/02/17.md
new file mode 100644
index 00000000..30c758e7
--- /dev/null
+++ b/rut/02/17.md
@@ -0,0 +1,21 @@
+# Так подбирала она на поле до вечера, и когда вымолотила собранное, то получилось около ефы ячменя
+
+וַתְּלַקֵּ֥ט בַּשָּׂדֶ֖ה עַד־הָעָ֑רֶב וַתַּחְבֹּט֙ אֵ֣ת אֲשֶׁר־לִקֵּ֔טָה וַיְהִ֖י כְּאֵיפָ֥ה שְׂעֹרִֽים
+
+"И подбирала на поле (Руфь) до вечера. И когда вымолотила собранное, то стала ефа ячменя".
+
+וַתַּחְבֹּט: вымолачивать.
+
+Тяжело проработав весь день, Руфь под вечер вымолотила собранное, и оказалось у нее около ефы ячменя, т. е. килограмм шестнадцать зерна; теперь у обеих женщин было пропитание на много дней.
+
+# Вымолотила
+
+Она отделяла съедобную часть зерна от шелухи и стебля.
+
+# Ячменя
+
+То есть съедобной части.
+
+# Около ефы ячменя
+
+Ефа - это единица измерения, равная примерно 22 литрам. Альтернативный перевод: «примерно 22 литра ячменя».
diff --git a/rut/02/18.md b/rut/02/18.md
new file mode 100644
index 00000000..98b4ae51
--- /dev/null
+++ b/rut/02/18.md
@@ -0,0 +1,21 @@
+# Взяв это, она пошла в город, и её свекровь увидела, что она набрала. Руфь достала и дала ей то, что оставила, наевшись сама
+
+וַתִּשָּׂא֙ וַתָּבֹ֣וא הָעִ֔יר וַתֵּ֥רֶא חֲמֹותָ֖הּ אֵ֣ת אֲשֶׁר־לִקֵּ֑טָה וַתֹּוצֵא֙ וַתִּתֶּן־לָ֔הּ אֵ֥ת אֲשֶׁר־הֹותִ֖רָה מִשָּׂבְעָֽהּ
+
+"И взяла и пошла в город, и увидела свекровь её, сколько она собрала (остатки).  И вытащила (Руфь) и дала ей, что оставила и она была довольна".
+
+חָמוֹת: свекровь.
+
+שבַע: сытость, полнота, изобилие, довольство.
+
+И не только намолоченное зерно принесла Руфь домой, но и то, что осталось у нее от обеда на поле (стих 14), и накормила ожидавшую ее свекровь.
+
+# Взяв это, она пошла в город
+
+Подразумевается, что Руфь отнесла зерно домой.
+
+# Её свекровь увидела
+
+То есть, «Ноеминь увидела».
+
+Альтернативный вариант: "И ее свекровь увидела, как много она собрала. Руфь достала и дала ей то, что оставила после обеда и Ноеминь осталась этим очень довольна". Другими словами: Руфь достала и дала Ноемини то, что оставилось на обеде, а наевшись сама - речь видимо идёт об остатках обеда - см. стих 14.
diff --git a/rut/02/19.md b/rut/02/19.md
new file mode 100644
index 00000000..db906f65
--- /dev/null
+++ b/rut/02/19.md
@@ -0,0 +1,15 @@
+# Cвекровь сказала ей: «Где ты собирала сегодня и где работала? Пусть будет благословен принявший тебя!» Руфь сообщила своей свекрови, у кого она работала, и сказала: «Человека, у которого я сегодня работала, зовут Вооз»
+
+וַתֹּאמֶר֩ לָ֨הּ חֲמֹותָ֜הּ אֵיפֹ֨ה לִקַּ֤טְתְּ הַיֹּום֙ וְאָ֣נָה עָשִׂ֔ית יְהִ֥י מַכִּירֵ֖ךְ בָּר֑וּךְ וַתַּגֵּ֣ד לַחֲמֹותָ֗הּ אֵ֤ת אֲשֶׁר־עָשְׂתָה֙ עִמֹּ֔ו וַתֹּ֗אמֶר שֵׁ֤ם הָאִישׁ֙ אֲשֶׁ֨ר עָשִׂ֧יתִי עִמֹּ֛ו הַיֹּ֖ום בֹּֽעַז׃
+
+"И сказала ей (Руфи) свекровь её: Где собирала ты сегодня, и где работала? И будет благословен благословивший тебя. И рассказала (Руфь) свекрови как работала, у кого, и сказала: имя человека, у которого я работала сегодня "Вооз".
+
+Обрадованная тем, как много принесла невестка, Ноеминь возблагодарила того, кто оказал Руфи эту милость, призвав на него благословение Божие, прежде чем узнала его имя. На вопрос же о том, кто он, услышала, что это – Вооз.
+
+# Где ты собирала сегодня и где работала?
+
+Ноеминь сказала почти одно и то же двумя фразами, чтобы показать, как ей интересно знать, что случилось с Руфью в тот день.
+
+# Пусть будет благословен принявший тебя!
+
+Ноеминь молится (благословляет) за Вооза, позволившего Руфи собрать столько много ячменя, да еще и давшего ей еды с собой.
diff --git a/rut/02/20.md b/rut/02/20.md
new file mode 100644
index 00000000..11e2e8bc
--- /dev/null
+++ b/rut/02/20.md
@@ -0,0 +1,33 @@
+# Ноеминь сказала своей невестке: «Благословен он от Господа за то, что не лишил своей милости ни живых, ни мёртвых!» И ещё сказала ей Ноеминь: «Этот человек наш близкий родственник»
+
+וַתֹּ֨אמֶר נָעֳמִ֜י לְכַלָּתָ֗הּ בָּר֥וּךְ הוּא֙ לַיהוָ֔ה אֲשֶׁר֙ לֹא־עָזַ֣ב חַסְדֹּ֔ו אֶת־הַחַיִּ֖ים וְאֶת־הַמֵּתִ֑ים וַתֹּ֧אמֶר לָ֣הּ נָעֳמִ֗י קָרֹ֥וב לָ֨נוּ֙ הָאִ֔ישׁ מִֽגֹּאֲלֵ֖נוּ הֽוּא
+
+"И сказала Ноеминь снохе её: благословен он от Господа (пусть Господь его благословит), что не лишил милости Его ни живых, ни мертвых. И сказала ей Ноеминь: Родственник он наш, муж искупитель он".
+
+גּאל: выкупать, искупать, избавлять, спасать. быть выкупленным или искупленным.
+
+И тогда Ноеминь повторила свое благословение; вероятно, в эту минуту сквозь мрак ее печали впервые пробился луч надежды: Бог, «заставивший ее страдать» (1:21), теперь посылал ей радость. По мысли Ноемини, Господь, действуя через Вооза, показывает им, что не лишил милости (хесед) ни живых (т. е. их с Руфью), ни мертвых (тут Ноеминь, вероятно, думает о возможности благословения имени Елимелеха, ее покойного мужа – через верную им невестку Руфь; ведь Вооз был их родственником, который мог бы осуществить закон левирата по отношению к Елимелеху; Втор. 25:5-10).
+
+# Благословен он от Господа
+
+Ноеминь просит Бога вознаградить Вооза за доброту, которую он оказал им с Руфью.
+
+# Не лишил своей милости
+
+То есть, «остался верным». Возможные значения: 1) Вооз помнил о своих обязанностях перед Ноеминь, как члена её семьи; 2) Ноеминь говорит о Яхве (Господе), Который действовал через Вооза; 3) Яхве хранил верность и живым, и мёртвым.
+
+# Живых
+
+То есть, «тем, которые всё ещё живы». Ноеминь и Руфь были «живыми».
+
+# Мёртвых
+
+Муж и сыновья Ноемини были «мёртвыми». Это можно сказать иначе, не используя субстантивированное имя прилагательное «мёртвые». Альтернативный перевод: «людей, которые уже умерли».
+
+# Этот человек наш близкий родственник / искупитель
+
+Дословно: «Близок нам этот человек, он один из наших "искупителей"». В еврейском оригинале вторая фраза повторяет первую для усиления акцента.
+
+# «Искупитель»
+
+Опущенное в русском переводе слово «искупитель» в данном случае связано с еврейской культурой. У евреев «искупителем» назывался близкий родственник бездетной вдовы, который должен был спасти её от финансового краха, женившись на ней и дав ей возможность иметь детей. От такого «искупителя» также требовалось выкупить землю, потерянную из-за обнищания и членов семьи, продавшихся в рабстве из-за крайней нищеты.
diff --git a/rut/02/21.md b/rut/02/21.md
new file mode 100644
index 00000000..f96a6b55
--- /dev/null
+++ b/rut/02/21.md
@@ -0,0 +1,17 @@
+# Моавитянка Руфь сказала своей свекрови: «Он даже сказал мне: "Будь с моими служанками, пока они не закончат мою жатву"»
+
+וַתֹּ֖אמֶר ר֣וּת הַמֹּואֲבִיָּ֑ה גַּ֣ם׀ כִּי־אָמַ֣ר אֵלַ֗י עִם־הַנְּעָרִ֤ים אֲשֶׁר־לִי֙ תִּדְבָּקִ֔ין עַ֣ד אִם־כִּלּ֔וּ אֵ֥ת כָּל־הַקָּצִ֖יר אֲשֶׁר־לִֽי
+
+"И сказала Руфь Моавитянка: потому что сказал мне: со служанками, которые мои держись, пока не жнецы не закончат жатву их". Услышав от Руфи, что Вооз предложил ей оставаться на его поле, с его служанками, все время жатвы…
+
+# Он даже сказал мне
+
+Это выражение указывает на то, что далее следует самая важная часть слов, сказанных Воозом Руфи.
+
+# Будь с моими служанками
+
+Смысл в том, что Вооз разрешил ей и дальше собирать, пока все не будет собрано его работниками.
+
+# Пока они не закончат мою жатву
+
+То есть "до конца сбора урожая" - Вооз пригласил Руфь приходить и в последующие дни.
diff --git a/rut/02/22.md b/rut/02/22.md
new file mode 100644
index 00000000..848edad0
--- /dev/null
+++ b/rut/02/22.md
@@ -0,0 +1,11 @@
+# И сказала Ноеминь своей невестке Руфи: «Хорошо, моя дочь, что ты будешь ходить с его служанками, и тебя не будут оскорблять на другом поле»
+
+וַתֹּ֥אמֶר נָעֳמִ֖י אֶל־ר֣וּת כַּלָּתָ֑הּ טֹ֣וב בִּתִּ֗י כִּ֤י תֵֽצְאִי֙ עִם־נַ֣עֲרֹותָ֔יו וְלֹ֥א יִפְגְּעוּ־בָ֖ךְ בְּשָׂדֶ֥ה אַחֵֽר
+
+"И сказала Ноеминь Руфи, снохе своей: Хорошо, дочь моя, что ты будешь выходить со служанками его, и не будут оскорблять тебя (как) на поле другом".
+
+Ноеминь еще более порадовалась в душе: конечно же, молодой вдове надо держаться благородного щедрого Вооза, дабы на другом поле не стали ее оскорблять.
+
+# Не будут оскорблять
+
+Возможные значения: 1) другие работники могут обижать Руфь, приставать и домогаться близости с ней; или 2) на другом поле хозяин может не позволить ей подбирать колосья до конца жатвы.
diff --git a/rut/02/23.md b/rut/02/23.md
new file mode 100644
index 00000000..b27000c2
--- /dev/null
+++ b/rut/02/23.md
@@ -0,0 +1,15 @@
+# Так была Руфь со служанками Вооза и подбирала колосья, пока не кончилась жатва ячменя и жатва пшеницы, и жила у своей свекрови
+
+וַתִּדְבַּ֞ק בְּנַעֲרֹ֥ות בֹּ֨עַז֙ לְלַקֵּ֔ט עַד־כְּלֹ֥ות קְצִֽיר־הַשְּׂעֹרִ֖ים וּקְצִ֣יר הַֽחִטִּ֑ים וַתֵּ֖שֶׁב אֶת־חֲמֹותָֽהּ׃
+
+"И примкнула (Руфь) к служанкам Вооза, чтобы собирать колосья, ждо конца сбора ячменя и урожая пшеницы. И жила у свекрови её".
+
+И все дни и недели жатвы оставалась Руфь на поле Вооза и собирала вначале колосья ячменя, а потом колосья пшеницы, и все это время жила у свекрови своей. В повествовании нарастает известное напряжение: что же произойдет после того, как урожай будет собран?
+
+# Была Руфь со служанками Вооза
+
+Руфь целый день работала со слугами и служанками Вооза и была в безопасности.
+
+# Жила у своей свекрови
+
+Руфь ходила ночевать в дом Ноемини и жила там с ней.
diff --git a/rut/02/intro.md b/rut/02/intro.md
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+# Руфь 02 Общие замечания
+
+## Общие идеи главы
+
+Итак, Руфь уверовала в Бога Израиля (стих 12). И пришла в землю Его народа. Из Втор. 23:3 мы узнаем, что люди ее племени не принимались «в общество Господне», т. е. в сообщество израильское (как члены его). Но Руфь вошла в него милостью Божией. Из второй главы мы узнаем о том, как отнеслись к этой моавитянке израильтяне. Здесь появляется новый персонаж – богатый земледелец Вооз, третье из главных действующих лиц. В словах и поступках этих троих – Ноемини, Руфи и Вооза – раскрываются их характеры.
+
+## Прочие возможные трудности перевода в этой главе
+
+### «Не ходи подбирать на другом поле»
+
+Вооз сказал ей это потому, что не мог гарантировать ей безопасность на поле другого человека. Подразумевается, что не все были такими добрыми и послушными закону Моисея, как Вооз.
+
+## Собирать колосья за жнецами
+
+Согласно Закону Моисея, во время сбора урожая жнецам нельзя было подбирать случайно обронённые колосья - эти упавшие колосья предназначались для бедняков, которые могли прийти и подобрать их. Именно это и собиралась делать Руфь. Ноеминь осталась дома - видимо, потому что уже была стара и не могла ходить на жаре и нагибаться, собирая с земли колосья. Хотя возможность собирать колосья была прописана в Законе, лишь благочестивые люди соблюдали эту заповедь. Одинокая женщина, совсем не имевшая средств к существованию, была лёгкой добычей для недобрых людей. Вооз сразу берёт Руфь под свою защиту, приказав слугам не обижать её, оставлять ей побольше колосьев, а так же разрешать ей есть и пить со всеми. Это было большой помощью для Руфи - она была в безопасности, она могла пить и есть, и даже принести еды для Ноемини. Конечно же, и Руфи и Ноеминь были благодарны Воозу за его доброту.
+
+Ссылки:
+
+  * **[Руфь 02:01 Примечания](./01.md)**
+
+**[](../03/intro.md)**
diff --git a/rut/03/01.md b/rut/03/01.md
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+# Её свекровь
+
+Ноеминь - мать покойного мужа Руфи.
+
+# Моя дочь
+
+Руфь стала Ноемини как дочь, потому что она вышла замуж за её сына и потом заботилась о ней после возвращения в Вифлеем.
+
+Ее свекровь, Ноеминь, сказала:" Дочь моя - и далее по тексту. Во всех случаях выражение "дочь моя" более читабельно, чем наоборот.
+
+# не поискать ли тебе пристанище, где тебе было бы хорошо?
+
+Ноеминь исполнена желания «пристроить» невестку, которая всем пожертвовала ради нее, выдав ее замуж. Поискать… пристанища в еврейском тексте звучит как «поискать… покоя» (сравните 1:9), каковой женщина могла обрести лишь в доме мужа, под его защитой. Другими словами, Ноеминь говорит: "Не пора ли тебе выйти замуж?" (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# тебе пристанище
+
+Возможные значения: 1) в прямом смысле найти ей место для жилья; или 2) в переносном смысле найти ей мужа, который бы заботился о ней. Ноеминь, скорее всего, подразумевала и то, и другое. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/rut/03/02.md b/rut/03/02.md
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+# со служанками которого ты была
+
+Можно ясно сказать в переводе, что она работала на поле вместе с этими служанками. Альтернативный перевод: «со служанками которого ты была на поле» (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# наш родственник
+
+Ноеминь не случайно указывает на родство Вооза. Престарелая вдова избирает Вооза как родственника, который мог бы вступить с Руфью в левиратный брак (см. Общие замечания к гл.3), и как человека искреннего и доброжелательного. (См.: [[rc://*/ta/man/translate/figs-rquestion]])
+
+# в эту ночь веет на гумне ячмень
+
+"ночь" - то есть поздний вечер. Зерно веяли вечером, когда обычно дул благоприятный ветер, веяли зерно; очевидно, жители Вифлеема пользовались гумном поочередно. Гумно представляло из себя плоскую твердую поверхность на возвышенном месте. Вымолоченное из колосьев зерно (2:17) подбрасывали в воздух, и ветер уносил шелуху. Затем зерно ссыпали в хранилища. Дни обмолота и веяния были праздничным, радостным временем.
+
+Так как переговоры о вступлении в брак - дело деликатное, Ноеминь предлагает Руфи пойти к Воозу ночью, чтобы её никто не видел, чтобы в случае отказа репутация Руфи не пострадала.
diff --git a/rut/03/03.md b/rut/03/03.md
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+# помажься
+
+Наверное имеется в виду натереться ароматным маслом, подобно тому, как в наше время женщины пользуются духами.
+
+# пойди на гумно
+
+Для этого нужно было выйти за город.
+
+# не показывайся ему, пока он не окончит есть и пить
+
+Ноеминь советует Руфи дождаться, когда закончится ужин, чтобы никто не видел, что она пришла к Воозу.
diff --git a/rut/03/04.md b/rut/03/04.md
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+++ b/rut/03/04.md
@@ -0,0 +1,7 @@
+# открой у его ног и ляг
+
+Это значит поднять плащ или одеяло, которым он накрывал свои ноги. (См.: [[rc://*/ta/man/translate/translate-symaction]]). «Открыть ноги» потенциальному жениху значило: 1) поступить в согласии с узаконенной брачной церемонней. 2) попросить защиты и укрытия.
+
+# Он скажет тебе, что делать
+
+Вооз должен был понять это и либо принять её предложение, либо отвергнуть его.
diff --git a/rut/03/05.md b/rut/03/05.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rut/03/06.md b/rut/03/06.md
new file mode 100644
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+++ b/rut/03/06.md
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+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rut/03/07.md b/rut/03/07.md
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+++ b/rut/03/07.md
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+# наелся, напился и развеселил своё сердце
+
+Не имеется в виду, что он сильно напился. Альтернативный перевод: «хорошо поел, выпил и был в хорошем настроении».
+
+# Она тихонько подошла
+
+«она подкралась» или «она вошла так тихо, что никто её не слышал». Ноеминь посоветовала Руфи действовать очень осторожно, чтобы никто не видел, как она просит Вооза взять ее в жёны.
+
+# открыла у его ног
+
+«сняла одеяло с его ног», см. стих 4.
diff --git a/rut/03/08.md b/rut/03/08.md
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+++ b/rut/03/08.md
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+# В полночь
+
+«среди ночи». Руфь ждала, когда Вооз проснется, чтобы случайно не разбудить других людей на гумне.
+
+# содрогнулся
+
+Неясно, что именно заставило Вооза содрогнуться. Возможно, он вдруг почувствовал холод в ногах или чего-то испугался во сне.
+
+# приподнялся
+
+Он приподнялся, чтобы увидеть, что заставило его содрогнуться. (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# у его ног лежит женщина
+
+Это была Руфь, но Вооз в темноте не мог её узнать.
diff --git a/rut/03/09.md b/rut/03/09.md
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+++ b/rut/03/09.md
@@ -0,0 +1,11 @@
+# твоя рабыня
+
+Руфь разговаривала с Воозом смиренно.
+
+# Раскрой своё крыло над твоей рабыней
+
+Прежде она избрала себе убежище «под крылами» Яхве (2:12), а теперь просит и Вооза, чтобы он принял ее под крыло (край одежды) защиты своей (судя по евр. тексту, Руфь просила Вооза укрыть ее одеждой своей – что тоже, возможно, как-то соответствовало этому своеобразному брачному ритуалу; и здесь, как в 2:12 и во многих других местах, перечисленных в комментариях на 2:12) крыло – поэтический образ укрытия, прибежища). Альтернативный перевод: «Женись на мне» (См.: [[rc://*/ta/man/translate/figs-idiom]])
+
+# потому что ты родственник
+
+родственник её покойного мужа - Вооз - мог жениться на Руфи (см. Общие замечания к гл. 3)
diff --git a/rut/03/10.md b/rut/03/10.md
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+++ b/rut/03/10.md
@@ -0,0 +1,7 @@
+# последнее доброе дело... ещё лучше прежнего
+
+"этот твой поступок ещё лучше всех тех, что ты делала раньше". Вооз видит, что Руфь поступает согласно Закону Моисея - она и прежде поступала благочестиво (см. 2:11), и теперь продолжает делать так же.
+
+# потому что ты не пошла искать молодых людей
+
+Жатва закончилась, и Руфь уже не могла ходить на поля и собирать зерно. Чтобы прокормить себя и Ноеминь, ей пришлось бы либо заняться проституцией, либо выйти замуж за кого придется. Однако она, по совету Ноемини, пришла к Воозу и попросила его взять её в жены по обычаям Израиля. Доброта Руфи, точнее, милость ее (здесь хесед), заключалась в том, что она не стала искать молодых людей, но предпочла сохранить род своего первого мужа, Махлона, похвальна в его глазах даже более, чем прежнее доброе дело ее – самоотверженная забота о престарелой свекрови и о семье покойного мужа. Поэтому Вооз и восхищён ею.
diff --git a/rut/03/11.md b/rut/03/11.md
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+++ b/rut/03/11.md
@@ -0,0 +1,11 @@
+# моя дочь
+
+Вооз использовал это выражение в знак уважения к Руфи как к младшей женщине.
+
+# у всех ворот моего народа знают
+
+На Древнем Ближнем Востоке старейшины обычно сидели у ворот и беседовали. "У всех ворот знают" означает "все говорят", "всем известно", "весь город знает". Ср. 2:12.
+
+# что ты достойная женщина
+
+Репутация женщины была очень важна. Вооз не женился бы на женщине, известной неподобающим поведением.
diff --git a/rut/03/12.md b/rut/03/12.md
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+++ b/rut/03/12.md
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+# ещё родственник чем я
+
+пропущено слово "ближе" - есть ещё родственник ближе, чем я.
+
+Помочь вдове было обязанностью самого близкого родственника.  Альтернативный перевод: "есть ещё более близкий родственник"
diff --git a/rut/03/13.md b/rut/03/13.md
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+++ b/rut/03/13.md
@@ -0,0 +1,15 @@
+# переночуй эту ночь
+
+Вооз не мог сразу же ответить согласием и обещать жениться на Руфи. Для соблюдения всех формальностей нужно было сначала предложить более близкому родственнику её мужа жениться на ней. Поэтому Вооз просит Руфь подождать. "Переночуй эту ночь" можно перевести как "подожди до завтра".
+
+# он примет тебя, пусть примет
+
+то есть "если он женится на тебе, то так тому и быть"(См.: [[rc://*/ta/man/translate/figs-explicit]]). Вооз, будучи благочестивым человеком, не хочет идти против Закона.
+
+# а если не захочет принять тебя, то я приму
+
+"а если он не возьмет тебя в жёны, то это сделаю я"
+
+# Жив Господь!
+
+это клятва. То есть Вооз обещает (клянётся), что женится на Руфи, как только другой родственник откажется взять ее в жены.
diff --git a/rut/03/14.md b/rut/03/14.md
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+++ b/rut/03/14.md
@@ -0,0 +1,7 @@
+# Она спала у его ног
+
+Руфь спала у ног Вооза. Они не вступили в интимную связь.
+
+# раньше, чем они могли распознать друг друга
+
+то есть когда было ещё темно, чтобы никто не видет, что Руфь приходила к Воозу. Ей надо было уйти прежде чем кто-либо из жителей города мог заметить ее, возвращающуюся с гумна.
diff --git a/rut/03/15.md b/rut/03/15.md
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+++ b/rut/03/15.md
@@ -0,0 +1,15 @@
+# верхнюю одежду
+
+большая прямоугольная накидка.
+
+# шесть мер ячменя
+
+Точная мера не указана. Это было щедрое даяние, но такое, что Руфь могла одна отнести его домой. Некоторые считают, что он дал ей 25-30 килограммов.
+
+# положил на неё
+
+Зерно замотали в ткань. Скорее всего, Вооз положил этот тюк Руфи на голову - иначе она не смогла бы его унести.
+
+# и пошёл в город
+
+В большинстве древних рукописей написано «он пошёл», но в некоторых - «она пошла». Лучшим считается вариант «он пошёл».
diff --git a/rut/03/16.md b/rut/03/16.md
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@@ -0,0 +1,7 @@
+# Что, моя дочь?
+
+Можно яснее сказать, что она имела в виду. Альтернативный перевод: «Ну как, дочь моя?»  (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+# всё, что сделал для неё тот человек
+
+«всё, что сделал для неё Вооз»
diff --git a/rut/03/17.md b/rut/03/17.md
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+++ b/rut/03/17.md
@@ -0,0 +1,3 @@
+# Не ходи к своей свекрови с пустыми руками
+
+«Обязательно отнеси что-нибудь к своей свекрови»
diff --git a/rut/03/18.md b/rut/03/18.md
new file mode 100644
index 00000000..f6fbfcb6
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+++ b/rut/03/18.md
@@ -0,0 +1,7 @@
+# подожди... пока не узнаешь, чем закончится дело
+
+Скорее всего, это выражение означает "Скоро мы узнаем, чем всё закончится" или "Скоро всё будет решено".
+
+# Потому что этот человек не успокоится, пока не закончит сегодня это дело
+
+Ноеминь поняла, что за человек Вооз - он проявляет заботу о Руфи и Ноемини, и даже не зная наверняка, сможет ли он на ней жениться, дает Руфи много зерна. Поэтому Ноеминь была уверена, что Вооз захочет решить вопрос с замужеством Руфи в ближайшее время.
diff --git a/rut/03/intro.md b/rut/03/intro.md
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+++ b/rut/03/intro.md
@@ -0,0 +1,25 @@
+# Руфь 03 Общие замечания
+
+## Особые понятия в этой главе
+
+### Левиратный брак
+
+Согласно законам Израиля, овдовевшую бездетную женщину должен был взять к себе в дом ближайший родственник её покойного мужа. Если женщина была молодой, этот родственник должен был на ней жениться и рожденные в таком браке дети считались детьми покойного первого мужа. Таким образом род мужа не прерывался, а продолжался.
+
+Неясно, почему родственник мужа Ноемини не позаботился о женщинах - вероятно, многие законы Израиля не соблюдались тщательно. Поняв, что Вооз хорошо относится к Руфи, Ноеминь советует Руфи попросить Вооза взять её в жены.
+
+### Порядочность Вооза
+
+Вооз в этой главе проявил порядочность, потому что не домогался от Руфи интимной связи и, более того, беспокоился о том, что о ней подумают люди, если заметят её с ним. Характер Вооза важен в этой истории.
+
+## Прочие возможные трудности перевода в этой главе
+
+### «где тебе было бы хорошо»
+
+Ноеминь старалась сделать так, чтобы Руфь понравилась Воозу и чтобы он захотел жениться на ней. И хотя Руфь была от рождения язычницей, Вооз мог на ней жениться, так как она была дочерью Ноемини по браку. (См.: [[rc://*/ta/man/translate/figs-explicit]])
+
+## Ссылки:
+
+  * **[Руфь 03:01 Примечания](./01.md)**
+
+**[](../04/intro.md)**
diff --git a/rut/04/01.md b/rut/04/01.md
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--- /dev/null
+++ b/rut/04/01.md
@@ -0,0 +1,11 @@
+# вышел к воротам и сел там
+
+Вооз вышел к воротам города («воротам города» или «воротам Вифлеема»). Городские ворота представляли собой широкую и глубокую арку (стены древних городов были очень толстыми). Около ворот было открытое место, где собирались мужчины для обсуждения новостей и различных общественных вопросов.
+
+# родственник, о котором говорил Вооз
+
+Самый близкий из оставшихся в живых родственников Елимелеха, который, по закону, должен был взять на себя заботу о семье умершего. О существовании этого родственника Вооз говорил Руфи в 3:12.
+
+# "Зайди сюда и сядь здесь"
+
+Вооз пригласил родственника, имя которого не называется, подойти и сесть для важного разговора. Все важные беседы проходили сидя, а не стоя.
diff --git a/rut/04/02.md b/rut/04/02.md
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+++ b/rut/04/02.md
@@ -0,0 +1,3 @@
+# десять человек из старейшин города
+
+Действие книги происходит во времена судей (см. Руфь 1:1), то есть тогда, когда государства с царём и чиновниками еще не существовало. Как и во многих Восточных культурах, пожилые мужчины (старейшины) пользовались особым уважением и принимали решение по поводу многих вопросов общественной и частной жизни. Десять человек - это минимальное количество старейшин, чье решение по важным вопросом считалось легитимным.
diff --git a/rut/04/03.md b/rut/04/03.md
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+++ b/rut/04/03.md
@@ -0,0 +1,3 @@
+# Ноеминь... продаёт часть поля
+
+Смотри Общие замечания к главе 4. Вооз прибегает к продуманной стратегии, излагая дело, ради которого собрал мужей вифлеемских, шаг за шагом. Прежде всего, он поясняет, что Ноеминь (и Руфь; стих 5) имеет право на участок поля, принадлежащий покойному мужу Ноемини. Но по бедности вынуждена продать его. Надо сделать все возможное, чтобы эта земля осталась во владении «брата нашего Елимелеха», т. е. его близких (Иер. 32:6-12), говорит Вооз.
diff --git a/rut/04/04.md b/rut/04/04.md
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+++ b/rut/04/04.md
@@ -0,0 +1,19 @@
+# Общие замечания:
+
+в стихах 4-6 Вооз и другой родственник говорят о возможности "выкупить" землю Ноемини. См. комментарий в Общих замечаниях к гл.4.
+
+# Я решил довести до твоих ушей и сказать
+
+эта витиеватая фраза означает: "Послушай, что я тебе скажу". Фраза использована, чтобы подчеркнуть важность того, что будет сказано.
+
+# при сидящих здесь и при старейшинах моего народа
+
+Таким образом договор становился законным и утверждённым.
+
+# выкупить
+
+То есть купить землю и хранить её в своей семье.
+
+# за тобой — я
+
+Следующим по близости родства был Вооз. В случае отказа ближайшего родственника, Вооз получал право "выкупить" землю.
diff --git a/rut/04/05.md b/rut/04/05.md
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index 00000000..98637fad
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+++ b/rut/04/05.md
@@ -0,0 +1,15 @@
+# Когда ты купишь..., то должен купить и
+
+Вооз сообщает своему родственнику о дополнительных обязательствах, которые он должен будет взять на себя, если купит землю.
+
+# если... то должен купить и у моавитянки Руфи, жены умершего, и должен взять её в жёны
+
+Логика этой причинно-следственной взаимозависимости состояла, очевидно, в том, что по смерти Елимелеха земельная собственность перешла сыну его Махлону, покойному мужу Руфи (стих 10); моавитянка становилась таким образом тем «звеном», минуя которое невозможно было сохранить земельный надел во владении семьи Елимелеха, ибо продолжателем рода Елимелеха. точнее, наследником имени его, мог стать только сын, рожденный ею.
+
+# имя умершего
+
+«имя сына Елимелеха»
+
+# восстановить имя
+
+«чтобы она могла родить сына, который бы наследовал имение и продолжал имя её покойного мужа»
diff --git a/rut/04/06.md b/rut/04/06.md
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index 00000000..97085006
--- /dev/null
+++ b/rut/04/06.md
@@ -0,0 +1,11 @@
+# взять её себе
+
+то есть "жениться на ней, чтобы она родила сына"
+
+# я не могу...чтобы не нарушить своего наследия
+
+Ему пришлось бы отдать часть своего имения детям, которых родит Руфь. Альтернативный перевод: "Я не могу жениться на ней. Если я женюсь на ней, моё имущество пострадает".  Может быть, он не был достаточно богат, чтобы приобрести не только землю, но и жену. А, может быть, как полагают некоторые, суеверно боялся женитьбы на моавитянке, дабы и его не постигла участь Махлона, первого мужа Руфи (сравните с нежеланием Иуды отдать своего последнего сына Фамари – в Быт. 38:11). Вполне возможно и такое объяснение: будущий сын Руфи, подумал родственник, унаследует не только землю, о которой идет речь, но и часть его собственного надела, который в этом смысле и мог быть «расстроен»; вот если бы за подлежавшим выкупу уделом Елимелех «стояла» лишь одна вдова – Ноеминь, то возможный сын от левиратного брак не угрожал бы наделу родственника, ибо Ноеминь попросту не могла бы родить его. Еврейские богословы, объясняя отказ этого родственника, ссылались на необоснованную боязнь его нарушить браком с моавитянкой Моисеев закон (сказанное во Втор. 23:3 относилось лишь к мужчинам моавитянам, а не к женщинам) и тем «поставить под удар» свой земельный надел.
+
+# Ты прими её
+
+«Ты сам её выкупи вместо меня». Родственник передаёт свои права выкупа Воозу.
diff --git a/rut/04/07.md b/rut/04/07.md
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index 00000000..90baedfc
--- /dev/null
+++ b/rut/04/07.md
@@ -0,0 +1,15 @@
+# Общие замечания:
+
+В этом стихе содержится авторская ремарка: автор книги поясняет читателям, что означают дальнейшие действия родственника Ноемини и Вооза.
+
+# свой сапог
+
+«свою обувь»
+
+# другому
+
+То есть тому, с кем он заключал договор. В данном случае ближайший родственник дал свой сапог Воозу.
+
+# доказательство для Израиля
+
+отказа от выкупа наследства. Законность совершения сделки подтверждена была не подписанием соответствующего документа, а ритуалом «передачи сандаля» (согласно старинному обычаю), символизировавшим право на собственность, или право на хождение по земле, во владение которой вступал человек (сравните Втор. 1:36; 11:24; Иис. Н. 1:3,14:9). Люди, которые видели, что человек снял сапог и передал его другому, знали, что этот человек официально отказался от вступления в наследство, и позже он не мог потребовать право выкупа назад. Под "Израилем" тут подразумевается народ Израиля. В данной ситуации свидетелями выступали 10 старейшин, которых Вооз призвал. Альтернативный перевод "и это было свидетельством для народа Израиля".
diff --git a/rut/04/08.md b/rut/04/08.md
new file mode 100644
index 00000000..9dc16d25
--- /dev/null
+++ b/rut/04/08.md
@@ -0,0 +1,3 @@
+# "Купи себе"
+
+Альтернативный перевод: "Ты выкупи эту землю".
diff --git a/rut/04/09.md b/rut/04/09.md
new file mode 100644
index 00000000..02f8e49e
--- /dev/null
+++ b/rut/04/09.md
@@ -0,0 +1,15 @@
+# вы сегодня свидетели тому, что я...
+
+Вооз призывает старейшин и весь народ засвидетельствовать законность передачи ему прав выкупа земли вдов и женитьбе на Руфи.
+
+# я покупаю у Ноемини
+
+обратите внимание, что собственником наследства является Ноеминь (как старшая женщина), а не Руфь.
+
+# старейшинам и всему народу
+
+То есть всем людям, который там собрались, а не всем в городе.
+
+# всё, что принадлежит Елимелеху, всё, что принадлежит Хилеону, и всё, что принадлежит Махлону
+
+То есть всю землю и всё имение покойных мужа и сыновей Ноемини.
diff --git a/rut/04/10.md b/rut/04/10.md
new file mode 100644
index 00000000..a0341b38
--- /dev/null
+++ b/rut/04/10.md
@@ -0,0 +1,11 @@
+# чтобы оставить имя умершего в его наследии
+
+Первый сын, которого родит Руфь, будет по закону считаться сыном Махлона и наследует землю, которую Вооз покупает у Ноемини. Альтернативный перевод: «чтобы я дал ей сына, который наследует имущество покойного»
+
+# чтобы не исчезло имя умершего среди его братьев и его место у ворот
+
+то есть чтобы род умершего Елимелеха не прервался, а продолжился, и чтобы мужчины этого рода продолжали занимать свое место в социальной жизни Израиля.
+
+# сегодня вы этому свидетели
+
+Вооз заканчивает свою речь так же, как и начинал (см. предыдущий стих) - призывом во свидетели старейшин и всего народа. Ему было важно соблюсти все обычаи и формальности, чтобы репутация ни его, ни Руфи не пострадала.
diff --git a/rut/04/11.md b/rut/04/11.md
new file mode 100644
index 00000000..25f624c5
--- /dev/null
+++ b/rut/04/11.md
@@ -0,0 +1,15 @@
+# народ, который был у ворот
+
+«народ, собравшийся около ворот»
+
+# входящую в твой дом
+
+Это выражение употреблено и в прямом, и в переносном смысле. Выходя замуж за Вооза, Руфь поселялась в его доме. Под домом также подразумевалась семья Вооза. Руфь как жена Вооза входила в его семью. (См.: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# Пусть сделает Господь жену, входящую в твой дом, как Рахиль и как Лию, которые обе устроили дом Израиля
+
+это пожелание иметь много детей. Рахиль и Лия - имена двух жён Иакова - прародителя Израильского народа; на двоих у них было 12 детей. Старейшины и народ желают Воозу, чтобы Руфь родила много детей - множество детей считалось признаком особого Божьего благословения. Альтернативный перевод: "Пусть тебе и твоей новой жене Господь даст много детей, как их было много у Рахили и Лии, от которых произошёл наш народ Израиль".
+
+# Приобретай богатство в Ефрафе... в Вифлееме
+
+Как было указано в предыдущих главах, Ефрафа - это древнее название Вифлеема. Старейшины желают Воозу богатства и благополучия. Альтернативный перевод: "Пусть ты будешь богат и уважаем в нашем городе Вифлееме!"
diff --git a/rut/04/12.md b/rut/04/12.md
new file mode 100644
index 00000000..4a3428c3
--- /dev/null
+++ b/rut/04/12.md
@@ -0,0 +1,7 @@
+# как род Фареса, которого Фамарь родила Иуде
+
+Фамарь - это женское имя. Фамарь овдовела и не имела детей; позже она родила ребёнка от Иуды - одного из 12 братьев, детей Иакова(Израиля). Старейшины желают Воозу, чтобы его новая жена Руфь, которая, как и Фамарь, была бездетной вдовой, так же родила ребёнка. Фарес мог быть здесь упомянут по следующим причинам: а) он тоже появился на свет во осуществление закона левирата (от Фамари и Иуды); б) потомки Фареса осели в Вифлееме (1Пар. 2:5,18,50-54) и в) Фарес был предком Вооза (Руф. 4:18-21).
+
+# через потомство, которое даст тебе Господь
+
+Яхве (Господь) даст Воозу детей от Руфи.
diff --git a/rut/04/13.md b/rut/04/13.md
new file mode 100644
index 00000000..c5d1273f
--- /dev/null
+++ b/rut/04/13.md
@@ -0,0 +1,11 @@
+# Вооз взял Руфь
+
+«Вооз женился на Руфи» или «Руфь стала женой Вооза»
+
+# Он вошёл к ней
+
+Это эвфемизм, которые означает половую связь. Альтернативный перевод: «Он вступил с ней в половую связь» (См.: [[rc://*/ta/man/translate/figs-euphemism]])
+
+# Господь дал ей забеременеть, и она родила сына
+
+Библейские авторы постоянно подчеркивают, что зачатие ребенка происходит только с благоволения Бога. Действительно, на протяжении нескольких лет брака с Махлоном Руфь так и не родила ребенка, а в браке с Воозом - забеременела и родила.
diff --git a/rut/04/14.md b/rut/04/14.md
new file mode 100644
index 00000000..fbbea106
--- /dev/null
+++ b/rut/04/14.md
@@ -0,0 +1,9 @@
+# что Он не оставил тебя теперь без наследника
+
+Альтернативный перевод: «что Он теперь дал тебе наследника» (См.: [[rc://*/ta/man/translate/figs-doublenegatives]])
+
+# И пусть будет прославлено его имя
+
+Имеется в виду репутация и характер внука Ноемини.
+
+И пусть будет прославлено имя ЕГО. Нет однозначного понимания, что имеется в виду именно внук Ноемини
diff --git a/rut/04/15.md b/rut/04/15.md
new file mode 100644
index 00000000..c31fa9b2
--- /dev/null
+++ b/rut/04/15.md
@@ -0,0 +1,7 @@
+# кормильцем в твоей старости
+
+«он будет заботиться о тебе, когда ты состаришься»
+
+# лучше семи сыновей
+
+У евреев число «семь» было символом совершенства. Семь сыновей были символом особого благословения, которого могла удостоиться еврейская семья; сравните 1Цар. 2:5; Иов. 1:2.). Сыновья Ноемини умерли, не оставив потомства, но Руфь родила Ноемини внука от Вооза. Альтернативный перевод: для тебя лучше любого сына» (См.: [[rc://*/ta/man/translate/figs-idiom]])
diff --git a/rut/04/16.md b/rut/04/16.md
new file mode 100644
index 00000000..f6223461
--- /dev/null
+++ b/rut/04/16.md
@@ -0,0 +1,7 @@
+# Ноеминь взяла этого ребенка
+
+Имеется в виду, что она брала его на руки. Проверьте, чтобы ваш перевод не понимался так, будто она забрала ребёнка у Руфи.
+
+# носила его в своих объятьях
+
+«прижимала его к груди». Это выражение любви к ребёнку.
diff --git a/rut/04/17.md b/rut/04/17.md
new file mode 100644
index 00000000..0e3d2cf6
--- /dev/null
+++ b/rut/04/17.md
@@ -0,0 +1,11 @@
+# Соседки дали ему имя
+
+не очень ясно, что имеется в виду. Имя "Овид" означает "слуга Божий".
+
+# У Ноемини родился сын
+
+«Этот ребёнок для Ноемини как её сын». Люди понимали, что он внук Ноемини, а не её биологический сын.
+
+# отца Давида
+
+«отца царя Давида». Хотя в тексте не сказано «царя», первые читатели понимали, что речь идёт о царе Давиде. (См.: [[rc://*/ta/man/translate/figs-explicit]])
diff --git a/rut/04/18.md b/rut/04/18.md
new file mode 100644
index 00000000..239107f3
--- /dev/null
+++ b/rut/04/18.md
@@ -0,0 +1,3 @@
+# род Фареса
+
+речь идёт о Фаресе, упомянутом в стихе 4:12. Как и Овид, он родился в левиратном браке. Кроме того, он был родоначальником всех израильтян, живущих в Вифлееме. В этом и последующем стихах объясняется генеалогическая связь между Фаресом и царём Давидом. Перечислены только мужские имена, так как наследование происходило по мужской лини
diff --git a/rut/04/19.md b/rut/04/19.md
new file mode 100644
index 00000000..f53ee290
--- /dev/null
+++ b/rut/04/19.md
@@ -0,0 +1,3 @@
+# Есром... Арам
+
+(См.: [[rc://*/ta/man/translate/translate-names]])
diff --git a/rut/04/20.md b/rut/04/20.md
new file mode 100644
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+++ b/rut/04/20.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rut/04/21.md b/rut/04/21.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/rut/04/21.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rut/04/22.md b/rut/04/22.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/rut/04/22.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/rut/04/intro.md b/rut/04/intro.md
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+++ b/rut/04/intro.md
@@ -0,0 +1,23 @@
+# Руфь 04 Общие замечания
+
+## Особые понятия в этой главе
+
+### Царь Давид
+
+В конце главы приводится родословие царя Давида. Давид был величайшим царём Израиля. Особенно удивительно, что моавитянка (чужестранка, не-израильтянка) Руфь стала прабабушкой великого царя Израиля. Таким образом главная идея книги Руфь заключается в том, что любой человек - независимо от национальности - может стать частью народа Божия, если только выберет веру в единого Бога, Господа Яхве. (См.: [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/tw/dict/bible/kt/faith]])
+
+## Прочие возможные трудности перевода в этой главе
+
+### «и должен взять её (моавитянку Руфь) в жёны»
+
+Законы Израиля требовали заботы о вдовах и бездетных женщинах. Родственники со стороны мужа должны были обеспечить их кровом из средствами к существованию.
+
+Очевидно, что Ноемини и Руфи досталась в наследство земля, принадлежавшая ранее мужу Ноемини. Из-за того, что женщины вернулись в Вифлеем во время сбора урожая (см.1:22), их земля оказалась незасеянной. Поэтому у них не было средств к существованию. Они могли "продать" эту землю своему родственнику с тем, чтобы войти в его семью. Однако, раз Руфь была еще в детородном возрасте, закон требовал, чтобы этот родственник женился на ней и рожденный ребенок (мальчик) унаследовал бы эту "выкупленную" землю. Вот почему родственник Ноемини отказывается выкупать землю - раз он должен был жениться на Руфи и отдать землю рожденному от нее ребенку, он не хотел брать на себя обязательства по заботе о вдовах.
+
+### «Раньше... был такой обычай»
+
+Это замечание автора книги. В данном случае он выступает рассказчиком. Это указывает на то, что между моментом написания книги и описываемыми событиями прошло немало времени и не все обычаи сохранились - читателям необходимо было объяснить, что происходит.
+
+## Ссылки:
+
+  * **[Руфь 04:01 Примечания](./01.md)**
diff --git a/rut/front/intro.md b/rut/front/intro.md
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+++ b/rut/front/intro.md
@@ -0,0 +1,63 @@
+# Введение в Руфь
+
+## Часть 1: Общее введение
+
+### Структура книги Руфь
+
+  1. Как Руфь поселилась с Ноеминью в Вифлееме (1:1–22)
+  2. Руфь подбирает колосья и Вооз ей помогает (2:1–23)
+  3. Вооз и Руфь на гумне (3:1–18)
+  4. Как Руфь стала женой Вооза (4:1–16)
+  5. У Руфи и Вооза рождается Овид; родословная Давида (4:13–22)
+
+### О чём книга Руфь?
+
+Характерное отличие книги Руфь от других книг библейских состоит в том, что содержание одинаково чуждо как основному руслу исторической жизни Израиля, изображаемой в исторических и пророческих книгах Ветхого Завета, так и вдохновенному умозрению и священно-лирическому излиянию вечных чувств человеческого сердца в книгах учительных (Псалмы, Притчи, кн. Иова, Песнь Песней, Екклезиаст): книга Руфь переносит читателя в тесный круг древнееврейской семьи, необычайно живо и привлекательно изображая судьбу, испытания и нужду, а равно добродетели и конечное прославление главного действующего лица – моавитянки Руфи, через брак с вифлеемлянином Воозом вошедшей в народ Божий и удостоившейся быть прабабкой царя Давида.
+
+По характеру содержания, по отчетливости характеристик и способу изложения книга Руфь напоминает разве некоторые сцены из жизни патриархов книги Бытия; по внешней форме ее справедливо называют древнееврейским рассказом из сельского быта, идиллической семейной картиной, полной самой искренней простоты и наивности. При всем том книга Руфь в двух пунктах соприкасается с общеизраильской историей: в исходном пункте рассказа – удалении еврейской семьи вифлеемлянина Елимелеха в землю моавитскую вследствие постигшего страну евреев голода (Руф.1:1-2), а еще более – в конечном – родословии царя Давида (Руф. 4:17-22) – в конце книги (ср. 1Пар. 2:5-10), какое родословие со включением имени Руфи внесено и в евангельское родословие Господа (Мф. 1:4-6). Эта историческая черта книги – связь с генеалогией Давида (нарочито оттеняемая в (Руф. 4:17) ) – была причиной внесения книги Руфь в ветхозаветный канон; а так как Давид был праотцом Иисуса Христа и родословие Давида есть необходимая часть родословия Спасителя, то очевидна важность книги Руфь и с новозаветной точки зрения, со стороны исторических основ христианства. В этом смысле блаженный Феодорит на вопрос «для чего написано сказание о Руфи?» отвечает: «во-первых, ради Владыки Христа; потому что от Руфи произошел Он по плоти.
+
+### Как переводить название этой книги?
+
+Эта книга традиционно называется «Руфь», по имени главной героини. Переводчики могут назвать эту книгу по-другому, например, «Книга о Руфи»
+
+### Когда произошли события в книге Руфь?
+
+История Руфи происходит во время правления в Израиле «судей». Судьями называли мужчин и женщин, которых Бог избирал для  особой миссии: Разрешать споры, принимать важные для народа решения. Обличать народ, поднимать на борьбу с врагами и д.р.  Многие из этих лидеров служили всему израильскому народу, но некоторые отдельным коленам.
+
+## Часть 2: Важные религиозные и культурные понятия
+
+### Почему в Писание вошла эта книга о женщине-чужеземке из страны Моав?
+
+В период, когда Израиль часто бывал неверным по отношению к Яхве, женщина из Моава проявила великую веру в Него. Недостаток веры израильтян в Яхве противопоставляется вере этой женщины из чужой страны.
+
+### О каком важном брачном обычае рассказывается в книге Руфи?
+
+У израильтян был брачный обычай под названием «левират». По этому обычаю бездетная вдова имела право на то, чтобы на ней женился ближайший родственник её покойного мужа. Все рождённые у них дети считались детьми её умершего мужа. Это делалось для того, чтобы у умершего мужа были потомки. Если ближайший родственник умершего не хотел жениться на вдове, то вместо него на ней мог жениться другой родственник.
+
+### Кто был «родственник-искупитель»?
+
+Близкий родственник должен был выступать «родственником-искупителем» (2:20) и нести ответственность за обеспечение нуждающейся родственницы, а также вступать в левиратный брак. В книге Руфи одним из таких «родственников-искупителей» является Вооз.
+
+### Что означает «подбирать колосья» в книге Руфи?
+
+Беднякам разрешалось идти за жнецами на поле и подбирать колосья, оставленные жнецами. Таким образом бедняки могли добыть себе еду. Руфь подбирала колосья на поле Вооза.
+
+### Что такое «верность завету»?
+
+Завет - это формальное, имеющее обязательную силу соглашение между двумя сторонами, которое должна выполнить одна сторона или обе стороны. «Верность завету» - это когда человек делает то, что обещает в завете, заключённом с кем-то другим. Бог обещал любить израильтян и хранить верность им. Израильтяне должны были так же поступать по отношению к Богу и друг к другу.
+
+Книга Руфь показывает, что поступки «родственников-искупителей» по отношению к своим родственникам являются частью обязанностей Израиля в Божьем завете с ними. История Вооза, Руфи и Ноемини является хорошим примером для всего Израиля о добрых следствиях верности завета.
+
+### Значение "городских ворот" в культуре древнего Ближнего Востока?
+
+Городские ворота во времена Вооза были местом собраний старейшин города. Старейшины были почтенными людьми, которые решали деловые и правовые вопросы. Городские стены были большими, толщиной в два-три метра. Поэтому в воротах была тень, в которой можно было проводить общественные собрания. Поэтому Вооз и другие старейшины сидели в воротах.
+
+В некоторых переводах говорится, что Вооз сидел «у ворот», но, может быть, лучше сказать, что он сидел «в воротах».
+
+На наш взгляд, лучше говорить "У ворот"
+
+## Часть 3: Важные переводческие проблемы
+
+### Как в книге Руфи осуществляется переход от одной темы к другой?
+
+В книге Руфи часто происходит переход к новой теме или следующей части истории. В ULB такие переходы обозначаются разными словами, такими как «Вот», «Тогда» и пр. Переводчики должны использовать формы, которые наиболее естественны в их языках для обозначения этих переходов.
diff --git a/sng/01/01.md b/sng/01/01.md
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+++ b/sng/01/01.md
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+# Общая информация:
+
+В русской UDB это первый стих. С него и начинается вступительная часть книги.
+
+См. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]].
+
+# Песнь Песней
+
+"Лучшая песнь" или "Превосходнейшая из песен"
+
+# Соломона
+
+Возможные значения: "о Соломоне" или "сочинённая Соломоном".
+
+# твои ласки лучше вина
+
+"я люблю быть с тобой, потому что это приятнее вина" (в некоторых версиях это 2-й стих, а не 1-й - прим. пер.)
diff --git a/sng/01/02.md b/sng/01/02.md
new file mode 100644
index 00000000..cf9fb112
--- /dev/null
+++ b/sng/01/02.md
@@ -0,0 +1,11 @@
+# как аромат твоих масел
+
+## "как аромат масел, которые ты используешь для своего тела"
+
+# как разлитый елей
+
+## "как приятно пахнущий разлитый елей"
+
+# Твоё имя, как аромат твоих масел
+
+## Речь идёт об ароматических маслах (их запахи распространяются по воздуху). "Твоё имя" - это или 1) "твоя слава" - то есть репутация, мнение окружающих (невеста хочет сказать, что репутация её жениха безупречна); или 2) "ты сам" (ты безупречен) (см. [[rc://*/ta/man/translate/figs-simile]] и [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/sng/01/03.md b/sng/01/03.md
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+++ b/sng/01/03.md
@@ -0,0 +1,27 @@
+# Влеки меня
+
+## Невеста обращается к своему жениху (здесь нужно употребить глагол в форме мужского рода, единственного числа) (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Влеки
+
+## Или "веди". Автор сравнивает невесту с пленницей, желающую следовать за своим господином (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# мы побежим
+
+## Имеется в виду, что невеста побежит вместе с женихом (см. [[rc://*/ta/man/translate/figs-inclusive]]).
+
+# будем восхищаться и радоваться с тобой, хвалить твои ласки
+
+## Здесь невеста упоребляет форму множественного числа, когда говорит о себе. Вместо данной формы можно употребить единственное число, как это делается в английской UDB. В других версиях эти сова приписываются друзьям невесты и жениха (см. [[rc://*/ta/man/translate/figs-pronouns]] и [[rc://*/ta/man/translate/figs-exclusive]]).
+
+# с тобой
+
+## "о тебе вместе с тобой"
+
+# будем восхищаться
+
+## "будем прославлять"
+
+# Ведь недаром любят тебя!
+
+## "Женщины, восхищающиеся тобой, недаром тебя хвалят!"
diff --git a/sng/01/04.md b/sng/01/04.md
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--- /dev/null
+++ b/sng/01/04.md
@@ -0,0 +1,11 @@
+# Я черна
+
+"что я смугла; я всё же остаюсь прекрасной" или "что кожа моя потемнела, поскольку я всё равно красива"
+
+# как шатры Кидара
+
+Кочевники использовали козлиные шкуры чёрного цвета в качестве покрывал для своих шатров. Невеста сравнивает свою кожу с палатками этих племён (см. [[rc://*/ta/man/translate/figs-simile]]) (в русской UDB это 4-й стих - прим. пер.).
+
+# как завесы Соломона
+
+Соломон велел изготовить прекрасные завесы для своего дворца и храма. Невеста говорит, что она так же прекрасна, как эти завесы (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/01/05.md b/sng/01/05.md
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index 00000000..80563e32
--- /dev/null
+++ b/sng/01/05.md
@@ -0,0 +1,15 @@
+# смугла
+
+Или "черна" - это преувеличение. Невеста имеет в виду, что она сильно загорела на солнце (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# сыновья моей матери
+
+"Мои сводные братья" - возможно, речь идёт о детях одной матери и разных отцов.
+
+# поставили охранять виноградники
+
+"заставили меня охранять виноградники"
+
+# Своего собственного виноградника я не охраняла
+
+Невеста сравнивает себя с виноградником. Альтернативный перевод: "но я не смогла сохранить саму себя" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/01/06.md b/sng/01/06.md
new file mode 100644
index 00000000..45f13a25
--- /dev/null
+++ b/sng/01/06.md
@@ -0,0 +1,23 @@
+# ты, которого любит моя душа
+
+"Моя душа" - то есть "я". Альтернативный перевод: "ты, кого я люблю" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# где ты пасёшь
+
+"где кормятся твои овцы"
+
+# где отдыхаешь
+
+"где отдыхает твоё стадо"
+
+# Зачем мне скитаться возле стад твоих друзей?
+
+Невеста хочет сказать, что у неё особые отношения с женихом. Вместо вопроса можно использовать утверждение. Альтернативный перевод: "Скажи мне, где ты, чтобы мне не пришлось искать тебя среди стад твоих товарищей" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# скитаться
+
+Или "бродить". Невеста не ищет любовь на стороне; скорее всего, она опасается, что другие мужчины могут посчитать её распутницей, ищущей наживы (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# твоих друзей
+
+"твоих товарищей", "знакомых тебе пастухов"
diff --git a/sng/01/07.md b/sng/01/07.md
new file mode 100644
index 00000000..13d5eae7
--- /dev/null
+++ b/sng/01/07.md
@@ -0,0 +1,15 @@
+# прекраснейшая из женщин
+
+"ты - самая прекрасная из всех женщин"
+
+# иди по следам овец
+
+"иди за стадом овец"
+
+# по следам
+
+След - это отпечаток, оставленный на тропе копытами овец.
+
+# паси своих козочек у пастушьих шатров
+
+"паси своих молодых коз" или "корми своих коз"
diff --git a/sng/01/08.md b/sng/01/08.md
new file mode 100644
index 00000000..22577f7d
--- /dev/null
+++ b/sng/01/08.md
@@ -0,0 +1,15 @@
+# Общая информация
+
+## Жених продолжает обращаться к своей невесте.
+
+# я уподобил тебя кобылице в колеснице фараона
+
+## Евреи высоко ценили лошадей, считая их прекрасными животными. Лошади фараона были наиболее великолепными. Жених восторгается своей невестой. Альтернативный перевод: "Моя любовь, ты красива, как лошадь в колеснице фараона" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Любимая моя
+
+## "возлюбленная"
+
+# в колеснице фараона
+
+## "запряженной в колесницу фараона"
diff --git a/sng/01/09.md b/sng/01/09.md
new file mode 100644
index 00000000..626245b5
--- /dev/null
+++ b/sng/01/09.md
@@ -0,0 +1,3 @@
+# Твои щёки прекрасны под подвесками
+
+## Под "подвесками" имеются в виду 1) головной убор с висящими на нём драгоценностями; 2) серьги; 3) волосы невесты (метафора) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/01/10.md b/sng/01/10.md
new file mode 100644
index 00000000..05bf3abe
--- /dev/null
+++ b/sng/01/10.md
@@ -0,0 +1,7 @@
+# Мы сделаем тебе
+
+Жених говорит о себе во множественном числе. В некоторых версиях используется единственное число. Иногда эти слова расцениваются как слова подруг невесты (см. [[rc://*/ta/man/translate/figs-pronouns]] и [[rc://*/ta/man/translate/figs-exclusive]]).
+
+# с серебряными блёстками
+
+"с серебряными вкраплениями"
diff --git a/sng/01/11.md b/sng/01/11.md
new file mode 100644
index 00000000..4db57161
--- /dev/null
+++ b/sng/01/11.md
@@ -0,0 +1,11 @@
+# Пока царь был за своим столом
+
+"Пока царь ел за столом". Возможно, царь возлежал на ложе во время трапезы. Можно употребить специальное слово или выражение, указывающее на положение тела человека во время приёма пищи.
+
+# нард
+
+Речь идёт о масле, получаемом из нарда - растения семейства валериан с розовыми или белыми цветами. Это масло использовалось для увлажнения кожи и как благовоние.
+
+# издавал приятный аромат
+
+"распространял свой аромат"
diff --git a/sng/01/12.md b/sng/01/12.md
new file mode 100644
index 00000000..32c4c22e
--- /dev/null
+++ b/sng/01/12.md
@@ -0,0 +1,11 @@
+# Мой любимый, как веточка мирра, лежит у меня на груди
+
+Еврейские женщины носили на груди мешочек с миррой, чтобы наслаждаться приятным запахом. Невеста говорит, что ей нравится, когда её любимый рядом. Альтернативный перевод: "я наслаждаюсь своим возлюбленным так же, как ароматом мирры на своей груди" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Мой любимый
+
+Речь идёт о женихе, которого любит невеста. Иногда более естественно будет звучать слово "возлюбленный".
+
+# лежит у меня на груди
+
+Если данное выражение вызовет у читателей смущение, вы можете употребить эвфемизм. Альтернативный перевод: "близок ко мне" (см. [[rc://*/ta/man/translate/figs-euphemism]]).
diff --git a/sng/01/13.md b/sng/01/13.md
new file mode 100644
index 00000000..161a6569
--- /dev/null
+++ b/sng/01/13.md
@@ -0,0 +1,7 @@
+# кисть кипера
+
+Кипер – это растение в форме куста с цветками, собранными в кисти, имеющими приятный запах.
+
+# Мой любимый, как кисть кипера в виноградниках Енгеди
+
+Невеста наслаждается своим возлюбленным так же, как ароматом цветов кипера. Альтернативный перевод: "Я наслаждаюсь своим любимым так же, как ароматом цветов кипера" (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/01/14.md b/sng/01/14.md
new file mode 100644
index 00000000..018739b9
--- /dev/null
+++ b/sng/01/14.md
@@ -0,0 +1,7 @@
+# моя любимая
+
+"Моя возлюбленная". См. [Песни Песней 1:9](https://v-mast.com/events/checker-tn-l3/09.md)
+
+# Твои глаза, как голубки
+
+Возможные значения: 1) жених считает, что взгляд его невесты мягок и нежен: "Твой взгляд нежен, как у голубя"; 2) он имеет в виду, что приятная форма её глаз и белизна глазных яблок подобны мягким и нежным очертаниям голубя и белизне его перьев (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/sng/01/15.md b/sng/01/15.md
new file mode 100644
index 00000000..abf0078b
--- /dev/null
+++ b/sng/01/15.md
@@ -0,0 +1,15 @@
+# ты прекрасен
+
+Можно использовать любое слово, указывающее на мужскую красоту.
+
+# мой любимый
+
+Невеста имеет в виду своего жениха. Можно сказать: "мой возлюбленный". См. [Песни Песней 1:13](https://v-mast.com/events/checker-tn-l3/12.md).
+
+# Наша постель — это зелень
+
+Невеста сравнивает траву с постелью. Альтернативный перевод: "трава, на которой мы лежим - это наше ложе" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# зелень
+
+Зелёные, сочные, густо растущие растения.
diff --git a/sng/01/16.md b/sng/01/16.md
new file mode 100644
index 00000000..f01493e2
--- /dev/null
+++ b/sng/01/16.md
@@ -0,0 +1,7 @@
+# потолки — кипарисы
+
+"навес наш – кипарисы"
+
+## кипарисы
+
+очень красивое вечнозеленое хвойное дерево
diff --git a/sng/01/intro.md b/sng/01/intro.md
new file mode 100644
index 00000000..bf1ed910
--- /dev/null
+++ b/sng/01/intro.md
@@ -0,0 +1,15 @@
+# Общая информация
+
+В русской UDB это 16-й стих (прим. пер.).
+
+# крыши наших домов — кедры, а потолки — кипарисы
+
+Невеста сравнивает густые заросли, где она лежит вместе со своим возлюбленным, с домом (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# крыши... потолки
+
+Крыша - это верхняя часть строения, покрывающая его. Потолок - это верхнее внутреннее покрытие помещения (прим. пер.).
+
+# кедры... кипарисы
+
+Кедр - это высокое хвойное дерево. Если в вашем регионе нет хвойных деревьев, вы можете употребить общее понятие, указывающее на высокое дерево с толстым стволом (см. [[rc://*/ta/man/translate/translate-unknown]]).
diff --git a/sng/02/01.md b/sng/02/01.md
new file mode 100644
index 00000000..ed6a96c4
--- /dev/null
+++ b/sng/02/01.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+См. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]].
+
+# Я — саронский нарцисс
+
+Невеста сравнивает себя с цветами, растущими в плодородной земле (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# саронский
+
+Сарон - это долина, в которой росло большое количество трав и цветов.
+
+# лилия долин
+
+Женщина сравнивает себя с цветком растущем в плодородной долине (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# лилия
+
+Лилия - это растение с приятным ароматом и большими цветами, растущее у воды. См. [Песнь Песней 2:1-2](./01.md).
+
+# долин
+
+Долина - это плоская местность, расположенная между гор, по которой нередко протекают рекики воды.
diff --git a/sng/02/02.md b/sng/02/02.md
new file mode 100644
index 00000000..104d819e
--- /dev/null
+++ b/sng/02/02.md
@@ -0,0 +1,11 @@
+# Как лилия среди терновника, так моя любимая среди девушек
+
+Как цветок намного прекраснее колючего кустарника, так и возлюбленная, по мнению жениха, прекраснее всех остальных женщин (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# моя любимая
+
+"Та, кого я люблю". См. [Песнь Песней 1:9](../01/09.md).
+
+# среди девушек
+
+"среди других женщин"
diff --git a/sng/02/03.md b/sng/02/03.md
new file mode 100644
index 00000000..729c0c52
--- /dev/null
+++ b/sng/02/03.md
@@ -0,0 +1,23 @@
+# Как яблоня среди лесных деревьев, так мой любимый среди юношей
+
+Садовые деревья приносят хорошие плоды, в то время как лесные - нет. Невеста любит проводить время со своим возлюбленным, а с другими мужчинами - нет (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# яблоня
+
+Яблоня - это садовое дерево с крупными сладкими плодами. Если вашим читателям оно не известно, вы можете употребить название другого плодового дерева или использовать общее понятие - "дерево со сладкими плодами".
+
+# лесных
+
+Лес - это большая площадь земли, заросшая деревьями (не плодовыми).
+
+# мой любимый
+
+Так невеста называет жениха. Возможно, в некоторых языках будет более уместно употребить слово "возлюбленный". См. [Песнь Песней 1:13](./12.md).
+
+# Я люблю сидеть в её тени
+
+Невеста испытывает огромные удовольствие и радость, когда находится рядом со своим возлюбленным (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# так сладки для меня её плоды
+
+Невеста наслаждается общением со своим любимым так же, как сладкими плодами (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/02/04.md b/sng/02/04.md
new file mode 100644
index 00000000..2b79cf5d
--- /dev/null
+++ b/sng/02/04.md
@@ -0,0 +1,7 @@
+# в дом пира
+
+Возможные значения: 1) речь идёт о приёмной царя, где большому количеству гостей подаётся богатая трапеза и вина; 2) имеется в виду дом в винограднике, в котором жених и невеста могут уединиться.
+
+# надо мной его знамя — любовь
+
+Его любовь придает ей смелости, уверенности. Она так же важна для нее, как знамя для войска. Альтернативный перевод: "Его любовь защищает меня и придаёт мне мужества"; см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/02/05.md b/sng/02/05.md
new file mode 100644
index 00000000..76d2b6b2
--- /dev/null
+++ b/sng/02/05.md
@@ -0,0 +1,15 @@
+# Подкрепите меня
+
+"дайте мне", "позвольте мне подкрепиться"
+
+# вином
+
+Вино - это спиртной напиток, изготавливаемый из винограда (прим. пер.).
+
+# освежите меня яблоками
+
+"позвольте мне поесть яблок"
+
+# так как я ослабеваю от любви
+
+Любовь невесты так сильна, что её можно сравнить с болезнью. Альтернативный перевод: "моя любовь так сильна, что я чувствую слабость" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/02/06.md b/sng/02/06.md
new file mode 100644
index 00000000..8b243531
--- /dev/null
+++ b/sng/02/06.md
@@ -0,0 +1,3 @@
+# обнимает меня
+
+"держит меня"
diff --git a/sng/02/07.md b/sng/02/07.md
new file mode 100644
index 00000000..a190604e
--- /dev/null
+++ b/sng/02/07.md
@@ -0,0 +1,29 @@
+# Дочери Иерусалима
+
+"Молодые женщины Иерусалима". Несмотря на то, что рядом с невестой никого нет, обращаются к иерусалимским девушкам с просьбой так, как будто они слышат (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# умоляю вас газелями и полевыми ланями
+
+Как бы угроза дочерям Иерусалима, что газели и лани восстанут против них, если они потревожат возлюбенных (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# газелями
+
+Газель - это животное из группы антилоп, отличающееся стройностью и быстротой бега.
+
+# ланями
+
+Лань - это олень средней величины.
+
+# полевыми
+
+"Живущими за городом". Поле - это пространство за городом.
+
+# не будите и не тревожьте любимую, пока она сама не пожелает
+
+1)Мужчина требует, чтобы не беспокоили и не будили его любимую, пока она сама не проснется.
+
+2) Мужчина и женщина не желают, чтобы их тревожили, пока не закончится их близость. Альтернативный перевод: "не беспокойте нас, пока мы не закончим заниматься любовью" (см. [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# пока она сама не пожелает
+
+"пока она сама не проснётся"
diff --git a/sng/02/08.md b/sng/02/08.md
new file mode 100644
index 00000000..1f0ed854
--- /dev/null
+++ b/sng/02/08.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+С этого стиха начинается вторая часть книги. Неясно, где невеста обращается сама к себе и где даны высказывания дочерей Иерусалима.
+
+# моего любимого
+
+Невеста говорит о своём женихе. Можно сказать "моего возлюбленного". См. [Песнь Песней 1:13](./12.md).
+
+# идёт, скачет.., прыгает
+
+Это синонимы, который употребляет невеста. Она сильно взволнована приближением жениха (прим. пер.).
+
+# скачет по горам, прыгает по холмам
+
+Невеста сравнивает жениха с молодым оленем или газелью (стих 9), который быстро приближается к ней, преодолевая крутые склоны гор (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/02/09.md b/sng/02/09.md
new file mode 100644
index 00000000..b911ad22
--- /dev/null
+++ b/sng/02/09.md
@@ -0,0 +1,35 @@
+# он стоит.., заглядывает.., подглядывает
+
+Это синонимы, которые употребляет невеста. Она сильно взволнована приближением жениха (прим. пер.).
+
+# Мой друг похож на газель или на молодого оленя
+
+Газели и олени способны быстро передвигаться по скалам. Невеста говорит, что жених стремится попасть к ней так быстро, как только может. Если олени и газели не известны в вашей культуре, вы можете привести в пример любое животное, которое может быстро бегать (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# газель
+
+Газель - это млекопитающее из группы антилоп, отличающееся стройностью и быстротой бега. См. [Песнь Песней 2:7](./07.md).
+
+# Вот
+
+"Послушайте". Здесь вы можете использовать любое слово из своего языка, которое привлечёт внимание читателя.
+
+# он стоит у нас за стеной
+
+"он стоит по другую сторону стены" (невеста находится внутри дома, а жених - снаружи)
+
+# у нас за стеной
+
+Речь идёт о невесте и её домочадцах. Если она говорит сама с собой, нужно использовать инклюзивное местомение; если она обращается к женщинам Иерусалима, то, в независимости от того, имеет ли она в виду себя и своих спутников или только себя, нужно употребить эксклюзивное местоимение во множественном числе (как здесь - "у нас") (см. [[rc://*/ta/man/translate/figs-exclusive]]).
+
+# заглядывает в окно
+
+"всматривается в окно"
+
+# подглядывает через решётку
+
+"заглядывает сквозь решётку"
+
+# решётку
+
+Сооружение для окон или дверей, состоящее из переплетённых между собой металлических или деревянных прутьев. Прутья решётки переплетены на расстоянии друг от друга, поэтому между ними остаются отверстия, через которых можно посмотреть, что находится позади неё.
diff --git a/sng/02/10.md b/sng/02/10.md
new file mode 100644
index 00000000..9b88e8e2
--- /dev/null
+++ b/sng/02/10.md
@@ -0,0 +1,11 @@
+# Мой любимый
+
+Речь идёт о женихе. Можно сказать: "мой возлюбленный". См. [Песн Песней 1:13](./12.md).
+
+# Вставай, моя любимая
+
+"Проснись, любимая"
+
+# моя любимая
+
+См. [Песнь Песней 1:9](../01/09.md)
diff --git a/sng/02/11.md b/sng/02/11.md
new file mode 100644
index 00000000..3523ff95
--- /dev/null
+++ b/sng/02/11.md
@@ -0,0 +1,11 @@
+# Вот
+
+Можно сказать: "Смотри!"
+
+# зима уже прошла, перестал лить дождь
+
+Зимой было холодно и сыро, поэтому возлюбленная неохотно выходила из дома. Но теперь зима закончилась.
+
+# перестал лить дождь
+
+В Израиле зимой выпадает много дождей - холодных и промозглых, а не свежих и тёплых, как в весенне-летний сезон.
diff --git a/sng/02/12.md b/sng/02/12.md
new file mode 100644
index 00000000..0b7c1299
--- /dev/null
+++ b/sng/02/12.md
@@ -0,0 +1,15 @@
+# на земле появились цветы
+
+"распустились цветы"
+
+# на земле
+
+"повсюду"
+
+# Наступило время пения
+
+"запели птицы"
+
+# и голос голубки слышен в нашей стране
+
+Здесь можно употребить действительный залог: "можно услышать воркование голубей" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/sng/02/13.md b/sng/02/13.md
new file mode 100644
index 00000000..f3bba04a
--- /dev/null
+++ b/sng/02/13.md
@@ -0,0 +1,11 @@
+# Инжирные деревья распустили свои почки
+
+Можно употребить собирательное слово "инжир": "на инжире появились почки" (см. [[rc://*/ta/man/translate/figs-personification]]).
+
+# виноградные лозы, расцветая, издают аромат
+
+"цветёт виноград, источая приятный запах", "цветущие лозы испускают свой аромат"
+
+# моя любимая
+
+"возлюбленная"
diff --git a/sng/02/14.md b/sng/02/14.md
new file mode 100644
index 00000000..f1c305c4
--- /dev/null
+++ b/sng/02/14.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Жених начинает говорить.
+
+# Моя голубка
+
+Израильтяне считали голубя красивой птицей, издающей приятное воркование; жених считает, что лицо и голос его невесты прекрасны, как у голубки. Если в вашей культуре подобное сравнение не принято, можно его опустить. Альтернативный перевод: "моя красавица" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# в ущелье скалы
+
+Здесь "ущелье" - это щель в горе.
+
+# под защитой утёса
+
+Утёс - это высокая отвесная скала.
+
+# твоё лицо
+
+"себя"
diff --git a/sng/02/15.md b/sng/02/15.md
new file mode 100644
index 00000000..d26b25c6
--- /dev/null
+++ b/sng/02/15.md
@@ -0,0 +1,23 @@
+# Поймайте
+
+Здесь этот глагол употреблён во множественном числе, поскольку невеста обращается не только к жениху, но также к кому-то другому (хотя в большинстве версий она обращается только к жениху, поэтому данный глагол также можно употребить в единственном числе) (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# лисиц
+
+Лисица - это млекопитающее семейства псовых. Хитрый лис нередко фигурирует в древней поэзии как образ нетерпеливого мужчины, стремящегося соблазнить невинную девушку (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# наши
+
+Возможные значения: 1) это эксклюзив: речь идёт о невесте, как в [Песнь Песней 1:4](../01/01.md); 2) это инклюзив: имеются в виду и невеста, и жених 3) эксклюзив: речь идёт о всей семье (см. [[rc://*/ta/man/translate/figs-exclusive]]).
+
+# лисиц
+
+Другой возможный перевод - "шакалов". Шакал - это хищное млекопитающее семейства собачьих, питающееся падалью.
+
+# лисят, которые портят виноградники
+
+Лисы устраивают норы под виноградниками, грызут лозы и едят плоды. Это метафора того, как развратные мужчины соблазняют простодушных девушек (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# в цвету
+
+Подразумевается, что на здоровых виноградных лозах появились плоды, но сезон сбора урожая ещё не наступил. Это метафора, символизирующая девушку, которая уже созрела для замужества и материнства. См. [Песнь Песней 2:13](./12.md) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/02/16.md b/sng/02/16.md
new file mode 100644
index 00000000..f42a00fa
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+++ b/sng/02/16.md
@@ -0,0 +1,15 @@
+# Мой любимый принадлежит мне
+
+"мой жених принадлежит только мне"
+
+# а я ему
+
+"а я принадлежу ему"
+
+# Он пасёт
+
+Или "он пасётся" - невеста сравнивает жениха с "молодым оленем и газелью" (стих 17), который ест траву среди лилий. Возможно, это метафора интимной близости. См. ([Песнь Песней 2:1-2](./01.md)) (см. [[rc://*/ta/man/translate/figs-metaphor]])
+
+# лилий
+
+Лилия - это растение с крупными ароматными цветками, растущее у воды. Используйте здесь множественное число, как в [Песнь Песней 2:1](./01.md).
diff --git a/sng/02/17.md b/sng/02/17.md
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--- /dev/null
+++ b/sng/02/17.md
@@ -0,0 +1,19 @@
+# Пока день дышит прохладой и тени убегают
+
+речь идёт о раннем утре
+
+# тени убегают
+
+Невеста говорит, что сумерки будто бы убегают от восходящего солнца. Альтернативный перевод: "и исчезают тени" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# будь как газель или молодой олень
+
+См. [Песнь Песней 2:9](./08.md).
+
+# газель
+
+Газель - это млекопитающее из группы антилоп, отличающееся стройностью и быстротой бега. Здесь это существительное употреблено в единственном числе. См. [Песнь Песней 2:7](./07.md).
+
+# на горных скалах
+
+"на крутых скалах" или "на высоких горах"
diff --git a/sng/02/intro.md b/sng/02/intro.md
new file mode 100644
index 00000000..2351d060
--- /dev/null
+++ b/sng/02/intro.md
@@ -0,0 +1,17 @@
+# Песнь Песней 02 Общие замечания
+
+## Изобразительные средства речи
+
+### Метафоры
+
+Здесь невеста сравнивается с цветами, что подчёркивает её нежность и красоту (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+### Эвфемизмы
+
+Многие метафоры в данной главе являются эвфемизмами, поскольку в тексте часто говорится о супружеской близости (см. [[rc://*/ta/man/translate/figs-euphemism]])
+
+## Ссылки:
+
+  * **[Песнь Песней 02:01 Замечания](./01.md)**
+
+**[](../03/intro.md)**
diff --git a/sng/03/01.md b/sng/03/01.md
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index 00000000..036c0ac3
--- /dev/null
+++ b/sng/03/01.md
@@ -0,0 +1,7 @@
+# Ночью на моей постели я искала того, кого любит моя душа, искала его, но не нашла
+
+"У меня было сильное желание побыть ночью с тем, кого я люблю. Я искала его, но не нашла"
+
+# того, кого любит моя душа
+
+То есть "того, кого я люблю" или "моего возлюбленного". См. ([Песнь Песней 1:14](../01/12.md)) (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/sng/03/02.md b/sng/03/02.md
new file mode 100644
index 00000000..36f69ec5
--- /dev/null
+++ b/sng/03/02.md
@@ -0,0 +1,11 @@
+# пойду по городу
+
+"пройду через весь город"
+
+# по улицам, по площадям
+
+Площадь была центральной частью города, где сходились все улицы и дороги. Часто там находился рынок и места общественных собраний.
+
+# буду искать
+
+"стану разыскивать"
diff --git a/sng/03/03.md b/sng/03/03.md
new file mode 100644
index 00000000..8ce9b3e4
--- /dev/null
+++ b/sng/03/03.md
@@ -0,0 +1,11 @@
+# стражники
+
+воины, охраняющие город в ночное время, обеспечивающие безопасность жителей
+
+# обходящие город
+
+"обходившие городские стены"
+
+# того, кого любит моя душа
+
+"Моя душа" - то есть "я" (метонимия). Можно сказать "того, кого я люблю", "моего возлюбленного". См. [Песнь Песней 1:14](../01/12.md), [Песнь Песней](./01.md) (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/sng/03/04.md b/sng/03/04.md
new file mode 100644
index 00000000..3c505049
--- /dev/null
+++ b/sng/03/04.md
@@ -0,0 +1,7 @@
+# во внутренние комнаты
+
+"в спальню"
+
+# моей родительницы
+
+моей матери (см. [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/sng/03/05.md b/sng/03/05.md
new file mode 100644
index 00000000..7c58c197
--- /dev/null
+++ b/sng/03/05.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Переведите данный стих так же, как в [Song of Songs 2:7](../02/07.md).
diff --git a/sng/03/06.md b/sng/03/06.md
new file mode 100644
index 00000000..025914bb
--- /dev/null
+++ b/sng/03/06.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+С этого стиха начинается третья часть книги. Здесь говорится о ложе Соломона, которое несут из пустыни в Иерусалим шестьдесят воинов.Для правильного понимания "Кто она, та, что" лучше переводить "Что это, то"
+
+# Кто она, та, что поднимается от пустыни
+
+Процессия двигалась из пустыни в Иерусалим. Пустыня находилась в низменности реки Иордан, а Иерусалим - выше, в горах.
+
+# Кто она
+
+"**Что это** идёт из пустыни? **Оно** подобно облаку пыли, наполненному ароматом сожжённых благовонных курений, мирры и других пряностей" (ERV) (прим. пер.).
+
+# как столб дыма
+
+Облако пыли, поднимаемое в пустыне путником, издалека было похоже на столб дыма (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# с ароматами мирра, ладана
+
+"благоухая ладаном и миррой"
+
+# разными ароматными порошками торговца
+
+"дыша ароматами, привезёнными издалека" или "источая запах купеческих благовоний" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# порошками
+
+Порошок - это мелко истолчённые частицы твёрдого вещества.
diff --git a/sng/03/07.md b/sng/03/07.md
new file mode 100644
index 00000000..4500c7b5
--- /dev/null
+++ b/sng/03/07.md
@@ -0,0 +1,15 @@
+# Вот постель Соломона
+
+"смотрите, какое ложе у Соломона"
+
+# постель
+
+Речь идёт о крытых носилках.
+
+# вокруг неё шестьдесят сильных воинов Израиля
+
+Или "Смотри! Вот паланкин Соломона, его охраняют **шестьдесят воинов, сильнейших воинов Израиля**" (ERV) (прим. пер.) - это дуплет (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# воинов
+
+телохранителей
diff --git a/sng/03/08.md b/sng/03/08.md
new file mode 100644
index 00000000..02100fa2
--- /dev/null
+++ b/sng/03/08.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Здесь продолжается описание ложа Соломона, начавшееся в [Песнь Песней 3:6](./06.md). Это ложе несли шестьдесят воинов из пустыни в Иерусалим.
+
+# Связующее утверждение:
+
+Описание паланкина начинается с 9-го стиха. Вы можете использовать лексику, указывающую на то, что это дополнительная информация (см. [[rc://*/ta/man/translate/writing-background]]).
+
+# они опытны в бою
+
+"они обучены военному искусству"
+
+# У каждого на бедре меч
+
+"хорошо вооружены"
+
+# они готовы к ночной опасности
+
+Под "опасностью" подразумевается нападение преступников. Альтернативный перевод: "они готовы отразить любую ночную атаку" (см. [[rc://*/ta/man/translate/figs-abstractnouns]] и [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/sng/03/09.md b/sng/03/09.md
new file mode 100644
index 00000000..398b408a
--- /dev/null
+++ b/sng/03/09.md
@@ -0,0 +1,3 @@
+# переносной трон
+
+Или "паланкин" - крытое кресло или ложе с длинными шестами для ношения.
diff --git a/sng/03/10.md b/sng/03/10.md
new file mode 100644
index 00000000..b89afd37
--- /dev/null
+++ b/sng/03/10.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Здесь продолжается описание одра Соломона, начавшееся с [Песнь Песней 3:9](./08.md) (см. [[rc://*/ta/man/translate/writing-background]]).
+
+# Его подпоры
+
+"подпоры паланкина".
+
+# подпоры
+
+Подпоры здесь - это серебряные брусья или деревянные столбики, покрытые серебром, удерживающие драпировку паланкина.
+
+# Внутри он с любовью украшен дочерями Иерусалима
+
+"Внутри ложе было с любовью украшено иерусалимскими мастерицами"
diff --git a/sng/03/11.md b/sng/03/11.md
new file mode 100644
index 00000000..69553ad5
--- /dev/null
+++ b/sng/03/11.md
@@ -0,0 +1,11 @@
+# Дочери Сиона
+
+"женщины, живущие на Сионе"
+
+# которым увенчала его мать
+
+"в венце, который его мать возложила на него"
+
+# в радостный для его сердца день
+
+"Для его сердца" - то есть "для него". Альтернативный перевод: "в день, когда он радовался от всего сердца" или "в самый счастливый день его жизни" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/sng/03/intro.md b/sng/03/intro.md
new file mode 100644
index 00000000..7fc8e636
--- /dev/null
+++ b/sng/03/intro.md
@@ -0,0 +1,19 @@
+# Песнь Песней 03 Общие замечания
+
+## Важные концепции
+
+### Любовная тоска
+
+В этой главе можно почувствовать любовную тоску невесты: она ждёт своего любимого и предвкушает их встречу (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+## Прочие трудности, возникающие при переводе данной главы
+
+### Метафоры
+
+В древности на Ближнем Востоке было принято восхвалять женщину, сравнивая её с прекрасными животными. В настоящее время подобные сравнения могут считаться смущающими и даже оскорбительными. Имейте в виду, что в разных странах используются разные метафоры для описания женской красоты (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+## Ссылки:
+
+  * **[Песнь Песней 03:01 Замечания](./01.md)**
+
+**[](../04/intro.md)**
diff --git a/sng/04/01.md b/sng/04/01.md
new file mode 100644
index 00000000..7776a2a7
--- /dev/null
+++ b/sng/04/01.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+См. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]].
+
+# Твои глаза, как голубки
+
+Возможные значения: 1) жених считает, что взгляд его невесты мягок и нежен: "Твой взгляд нежен, как у голубя"; 2) он имеет в виду, что приятная форма её глаз и белизна глазных яблок подобны мягким и нежным очертаниям голубя и белизне его перьев: "очертания твоих глаз и их ясность так же нежны и чисты, как у голубя" (см. [Песнь Песней 1:15](../01/15.md) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# моя любимая
+
+"Возлюбленная". См. [Песнь Песней 1:9](../01/09.md).
+
+# твои волосы, как стадо коз, спускающихся с горы Галаад
+
+Козы в Израиле обычно были темного цвета - волосы женщины тоже были темными (данный факт можно уточнить). Вы можете использовать другое сравнение, понятное читателям, указывающее на что-то тёмное и красивое. Израильтяне считали Галаад прекрасным и плодородным - жених говорит, что его невеста прекрасна и плодовита: она сможет родить ему детей. Если опустить сравнение с козами, тогда придётся также опустить сравнение с горой Галаад. Альтернативный перевод: "Твои волосы тёмны, как грозовые тучи над плодородной землей" (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/04/02.md b/sng/04/02.md
new file mode 100644
index 00000000..245509d1
--- /dev/null
+++ b/sng/04/02.md
@@ -0,0 +1,23 @@
+# Твои зубы, как стадо выстриженных овец
+
+После стрижки овец купают, и их кожа становится белой - жених говорит, что зубы его невесты ярко-белые (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# как стадо выстриженных овец
+
+Здесь можно употребить действительный залог: "как стадо овец, которых пастухи остригли" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# выходящих после купания
+
+"которые вышли из воды после купания" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# у каждой из которых пара ягнят
+
+Обычно у овцы рождается сразу по два ягнёнка. Как ягнята похожи между собой, так и зубы невесты все ровные и одинаковые (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# среди них нет бесплодной
+
+Зубы невесты превосходны, без какого-либо изъяна.
+
+# бесплодной
+
+Бесплодная - значит не сумевшая зачать, выносить или родить потомство.
diff --git a/sng/04/03.md b/sng/04/03.md
new file mode 100644
index 00000000..fc47d76c
--- /dev/null
+++ b/sng/04/03.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Жених продолжает хвалить свою невесту.
+
+# как алая лента
+
+Алый - это ярко- красный. В древности алые ленты были очень дорогими. Жених сравнивает губы своей невесты с алой лентой. Альтернативный перевод: "твои губы ярко-красные, как алая лента", "твои губы яркие и прекрасные" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# прекрасны
+
+"красивы"
+
+# как половинки граната
+
+Гранат - это дерево с гладкими, круглыми, сочными плодами. Жених говорит, что щёки его невесты очень красивы, они наполнены здоровьем. Альтернативный перевод: "румяны, как половинки граната", "румяные и здоровые" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# под фатой
+
+Фата - это тонкое кружевное женское покрывало, закрывающее голову и часть тела. Часть свадебного наряда невесты. (прим. пер.).
diff --git a/sng/04/04.md b/sng/04/04.md
new file mode 100644
index 00000000..d9dff66e
--- /dev/null
+++ b/sng/04/04.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Жених продолжает хвалить свою невесту.
+
+# Твоя шея, как башня Давида
+
+Неясно, существовала ли на самом деле такая башня, или нет. Обычно башни представляли собой высокие и гладкие сооружения. Жених сравнивает красивую шею его невесты с башней. Альтернативный перевод: "твоя шея прекрасна, как башня, построенная Давидом" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# как башня Давида
+
+"как башня, которую построил Давид"
+
+# висят на ней тысяча щитов
+
+Жених сравнивает украшения, висящие на шее невесты, со щитами, висящими на башне. Возможно, украшения несколько раз обвивали шею женщины (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# тысяча щитов
+
+"1,000 щитов " (см. [[rc://*/ta/man/translate/translate-numbers]]).
+
+# все щиты сильных
+
+"все щиты принадлежат сильным воинам"
diff --git a/sng/04/05.md b/sng/04/05.md
new file mode 100644
index 00000000..a5e690c6
--- /dev/null
+++ b/sng/04/05.md
@@ -0,0 +1,23 @@
+# Обе твои груди
+
+Слово "обе" можно опустить. АП: "Твоя грудь".
+
+# как двойня молодой серны
+
+Жених говорит, что грудь его невесты небольшая и нежная (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# двойня
+
+Двойня - это два младенца, одновременно рождённые одной матерью.
+
+# молодой серны
+
+Серна - это горная антилопа. См. [Песнь Песней 2:7](../02/07.md).
+
+# которая пасётся среди лилий
+
+"Которая ест траву среди лилий". Когда говорится, что "жених пасёт между лилиями", очевидно, что речь идёт об интимной близости ([Песнь Песней 2:16](../02/16.md)). Однако в отношении невесты смысл вышеприведённой фразы неясен, поэтому его можно передать буквально.
+
+# лилий
+
+Лилии - это цветы с приятным запахом, растущие у воды. Употребите это слово во множественном числе, как в [Песнь Песней 2:1](../02/01.md).
diff --git a/sng/04/06.md b/sng/04/06.md
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@@ -0,0 +1,19 @@
+# Общая информация:
+
+Жених продолжает восхвалять свою невесту.
+
+# Пока день дышит прохладой, тени убегают
+
+Переведите эти строки так же, как и в [Песнь Песней 2:17](../02/16.md).
+
+# я пойду на гору, где елей, и на холм, где ладан
+
+Это метафоры, указывающие на грудь невесты (см. [Песнь Песней 1:13](../01/12.md)). Альтернативный перевод: "Я буду лежать на твоей груди, подобной горам, где растёт мирра и курятся благовония", "я буду лежать на твоей благоухающей груди", "я взойду на твои благоухающие горы" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# я пойду на гору, где елей
+
+Другой вариант - "я пойду на гору, где растёт мирра".
+
+# и на холм, где ладан
+
+"на холм с клубами дыма от курящихся благовоний"
diff --git a/sng/04/07.md b/sng/04/07.md
new file mode 100644
index 00000000..34d581cb
--- /dev/null
+++ b/sng/04/07.md
@@ -0,0 +1,11 @@
+# Вся ты прекрасна
+
+"всё в тебе прекрасно" или "ты идеальна в своей красоте"
+
+# моя любимая
+
+"возлюбленная"
+
+# в тебе нет изъяна
+
+"в тебе нет недостатка"
diff --git a/sng/04/08.md b/sng/04/08.md
new file mode 100644
index 00000000..0ef99fee
--- /dev/null
+++ b/sng/04/08.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Жених обращается к своей невесте: теперь у них нет места для уединения: они как будто находятся в диком, незнакомом и опасном месте (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Со мной с Ливана иди!
+
+"уходи с Ливана вместе со мной"
+
+# с вершины Аманы
+
+Речь идёт о горе на севере Израиля (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# с вершины Сенира
+
+Это или гора близ Амана и Ермона, или другое название горы Ермон (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# от логова львов
+
+Логово - это углубление в земле или пещера, где живут львы или леопарды.
diff --git a/sng/04/09.md b/sng/04/09.md
new file mode 100644
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--- /dev/null
+++ b/sng/04/09.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+Жених продолжает обращаться к своей невесте.
+
+# Ты пленила моё сердце
+
+Возможные значения: 1) "моё сердце полностью принадлежит тебе"; 2) "я жажду иметь с тобой близость" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# моя сестра
+
+Это слово указывает на глубокие чувства (жених и невеста - не брат и сестра). Альтернативный перевод: "моя дорогая", "моя любовь" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Ты пленила моё сердце одним взглядом твоих глаз, одним ожерельем на твоей шее
+
+"Ты захватила в плен моё сердце. И всё, что тебе потребовалось для этого - лишь раз взглянуть на меня и дать мне увидеть твоё ожерелье". И взгляд невесты, и её украшения привлекают жениха.
+
+# ожерельем
+
+Возможно, это украшение обвивало шею девушки несколько раз. См. ([Песнь Песней 4:4](./04.md)).
diff --git a/sng/04/10.md b/sng/04/10.md
new file mode 100644
index 00000000..eacfbb14
--- /dev/null
+++ b/sng/04/10.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+Жених продолжает восхвалять свою невесту.
+
+# О, как прекрасны твои ласки
+
+"Твоя любовь прекрасна"
+
+# моя сестра
+
+Это идиома передаёт глубокие чувства жениха (он и его невеста - не брат и сестра). См. [Песнь Песней 4:9](./08.md). Альтернативный перевод: "моя дорогая" или "моя возлюбленная" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# О, насколько твои ласки лучше вина
+
+"Твоя любовь лучше вина". См. [Song of Songs 1:2](../01/01.md).
+
+# аромат твоих смесей лучше всех ароматов
+
+"аромат твоих духов лучше ароматов пряных трав" (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# аромат твоих смесей лучше всех ароматов
+
+См. [Песнь Песней 1:3](../01/01.md).
+
+# ароматов
+
+Или "пряностей". Пряность - это растение или семена с приятным вкусом и запахом.
diff --git a/sng/04/11.md b/sng/04/11.md
new file mode 100644
index 00000000..03cf32a5
--- /dev/null
+++ b/sng/04/11.md
@@ -0,0 +1,11 @@
+# из твоих губ сочится сотовый мёд
+
+Возможные значения: 1) твои поцелуи сладки для меня; 2) твои слова подобны мёду (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# мёд и молоко под твоим языком
+
+Выражение "мёд и молоко" очень часто встречаются в Библии, поэтому их нужно перевести буквально. Под "мёдом" здесь подразумеваются или ласки невесты, или её нежные слова. Под "молоком" - богатство и роскошь - всё, что позволяет людям наслаждаться жизнью (поцелуи невесты доставляют жениху огромное наслаждение) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Аромат твоей одежды подобен аромату Ливана
+
+На Ливане росло много кедровых деревьев, источавших приятный, свежий аромат.
diff --git a/sng/04/12.md b/sng/04/12.md
new file mode 100644
index 00000000..38f43e40
--- /dev/null
+++ b/sng/04/12.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Жених продолжает хвалить невесту.
+
+# моя сестра
+
+Это слово указывает на глубокие чувства (жених и невеста - не брат и сестра). Альтернативный перевод: “моя дорогая”, “моя любовь” (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Запертый сад
+
+Или "сад, в который никто не может зайти". Под "садом" имеется в виду девушка, под "замком" - её девственность (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# запечатанный источник
+
+Или "закрытый родник". Под "источником" подразумевается невеста, под "печатью" - её невинность и непорочность (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/04/13.md b/sng/04/13.md
new file mode 100644
index 00000000..cf492f6e
--- /dev/null
+++ b/sng/04/13.md
@@ -0,0 +1,19 @@
+# твои рассадники
+
+Другие переводы: "Запястья твои, словно гранатовый сад" (ERV); "Вдоль каналов твоих – заповедный сад" (RBO) (прим. пер.). Это эвфемизмы: речь идёт об интимных частях женского тела. Если упоминание о них вызовет у ваших читателей смущение, тогда используйте синекдоху, указывающую на женщину в целом: "Ты" (см. [[rc://*/ta/man/translate/figs-euphemism]] и [[rc://*/ta/man/translate/figs-synecdoche]]).
+
+# сад
+
+Место, где растёт большое количество плодовых деревьев.
+
+# с превосходными плодами
+
+"с лучшими плодами"
+
+# нарда
+
+Нард — это травянистое растение, из которого поучают эфирное масло, используемое в косметике и парфюмерии. См. [Песнь Песней 1:14](../01/12.md).
+
+# киперы
+
+Кипер – это растение в форме небольшого куста с цветками, собранными в кисти, имеющими приятный запах. См. [Песнь Песней 1:14](../01/12.md).
diff --git a/sng/04/14.md b/sng/04/14.md
new file mode 100644
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--- /dev/null
+++ b/sng/04/14.md
@@ -0,0 +1,23 @@
+# шафран
+
+Шафран — пряность, получаемая из высушенных рылец цветков шафрана.
+
+# тростник
+
+Растение с приятным запахом. Евреи использовали его для изготовления масла для помазания.
+
+# корица
+
+Пряность, получаемая из коры некоторых тропических деревьев. Может употребляться в пищу.
+
+# елей
+
+Или "мирра". См. [Песнь Песней 1:13](../01/12.md).
+
+# алоэ
+
+Крупное растение с приятным запахом.
+
+# с разными лучшими ароматами
+
+"со всеми лучшими благовониями"
diff --git a/sng/04/15.md b/sng/04/15.md
new file mode 100644
index 00000000..5baed57d
--- /dev/null
+++ b/sng/04/15.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Жених продолжает хвалить свою невесту.
+
+# Родник среди сада
+
+"Ты, как родник в саду". Из родника течёт чистая вода, пригодная для питья. Как люди наслаждаются водой, так и жених наслаждается близостью со своей невестой (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# с живой водой
+
+с водой, которую приятно пить
+
+# колодец с живой водой, текущий с Ливана
+
+Ливан - это возвышенности, покрытые кедровыми деревьями. Потоки, текущие с Ливана, чистые и прохладные.
diff --git a/sng/04/16.md b/sng/04/16.md
new file mode 100644
index 00000000..6d4f2dc6
--- /dev/null
+++ b/sng/04/16.md
@@ -0,0 +1,27 @@
+# Поднимись, ветер с севера, и пронесись с юга
+
+Здесь северный и южный ветры персонифицируются. Альтернативный перевод: "Пусть поднимутся ветра с севера и юга" (см. [[rc://*/ta/man/translate/figs-personification]]).
+
+# Поднимись, ветер с севера
+
+"Северный ветер, проснись"
+
+# подуй на мой сад
+
+"Сад" - это метафора тела невесты, источающее аромат пряных масел ([Песнь Песней 4:14](./12.md)) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# и польются его ароматы
+
+"пусть он начнёт источать свои ароматы"
+
+# Пусть придёт мой любимый в свой сад и ест его сладкие плоды
+
+Невеста предлагает близость своему жениху (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# мой любимый
+
+Или "возлюбленный", "дорогой".
+
+# сладкие плоды
+
+"лучшие плоды"
diff --git a/sng/04/intro.md b/sng/04/intro.md
new file mode 100644
index 00000000..95c5b45b
--- /dev/null
+++ b/sng/04/intro.md
@@ -0,0 +1,23 @@
+# Песнь Песней 04 Общие замечания
+
+## Важные концепции
+
+### Женская красота
+
+В этой главе даётся эталон женской красоты, однако не во всех культурах он одинаков.
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### Метафоры
+
+В древности на Ближнем Востоке было принято восхвалять женщину, сравнивая её с прекрасными животными. В настоящее время подобные сравнения могут считаться смущающими и даже оскорбительными. Имейте в виду, что в разных странах используются разные метафоры для описания женской красоты (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+### "Моя сестра, невеста"
+
+Героиня книги не является сестрой своего супруга (они вообще не состоят в родственных отношениях). Муж называет жену "сестрой", потому что она из того же народа, что и он.
+
+## Ссылки:
+
+  * **[Песнь Песней 04:01 Замечания](./01.md)**
+
+**[](../05/intro.md)**
diff --git a/sng/05/01.md b/sng/05/01.md
new file mode 100644
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--- /dev/null
+++ b/sng/05/01.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+См. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]].
+
+# Я пришёл
+
+Говорит жених.
+
+# Я пришёл в мой сад
+
+Под "садом" подразумевается невеста. Наконец-то жених может насладиться её любовью (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-euphemism]]).
+
+# моя сестра
+
+Это слово указывает на глубокие чувства (жених и невеста - не брат и сестра). Альтернативный перевод: "моя дорогая", "моя любовь" (см. [Песнь Песней 4:9](../04/08.md) (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# елея с моими ароматами, поел сотов с моим мёдом, напился моего вина и моего молока
+
+Это метафоры: жених наслаждается телом своей возлюбленной ([Песнь Песней 1:13](../01/12.md), [Песнь Песней 2:4](../02/03.md), [Песнь Песней 4:11](../04/10.md), [Песнь Песней 4:14](../04/12.md)) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Ешьте,.., пейте... насыщайтесь
+
+Это метафоры интимной близости. Альтернативный перевод: "Будьте вместе, наслаждайтесь друг другом, пока не получите полного удовлетворения" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/05/02.md b/sng/05/02.md
new file mode 100644
index 00000000..d3626e1d
--- /dev/null
+++ b/sng/05/02.md
@@ -0,0 +1,39 @@
+# Общая информация:
+
+С этого стиха начинается 4-я часть книги. Невеста использует эвфемизмы для описания своего сна. Этот сон можно истолковать двумя способами: 1) ей снится, как жених пришёл ночью к её дому; 2) ей снится, как она проводит ночь со своим возлюбленным (см. [[rc://*/ta/man/translate/figs-euphemism]]).
+
+# но моё сердце бодрствует
+
+Под "сердцем" подразумевается источник мыслей и чувств. Альтернативный перевод: "но мысли мои очень ясны" или "но я понимаю, что чувствую" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# любимого
+
+"дорогого", "возлюбленного"
+
+# Открой мне
+
+Возможные значения: 1) жених просит открыть ему дверь (прямое значение); 2) жених предлагает невесте заняться любовью (переносное значение) (см. [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# моя сестра
+
+Это слово указывает на глубокие чувства (жених и невеста - не брат и сестра). Альтернативный перевод: "моя дорогая" [[rc://*/ta/man/translate/figs-idiom]]).
+
+# моя любимая
+
+"Моя любовь". См. [Песнь Песней 1:9](../01/09.md).
+
+# моя голубка
+
+См. [Песнь Песней 2:14](../02/14.md).
+
+# чистая моя
+
+"моя совершенная", "моя непорочная", "моя верная"
+
+# росой
+
+Роса - это капли воды, появляющиеся на растениях ночью, когда температура воздуха понижается.
+
+# мои кудри — ночной влагой
+
+Можно уточнить: "Мои кудри мокрые из-за ночной сырости" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
diff --git a/sng/05/03.md b/sng/05/03.md
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+# Я уже сняла свою одежду, неужели мне снова её надевать?
+
+Это мысли невесты на слова её жениха из ([Песнь Песней 5:2](./02.md)). Можно уточнить, что эта фраза прозвучала внутри неё. Можно дать объяснение, как в английской UDB. Альтернативный перевод: "Я подумала про себя: 'Неужели мне снова нужно одевать одежду, когда я уже её сняла?'" или "Я уже разделась и не хочу одеваться снова. Я вымыла ноги и не хочу опять их пачкать" (см. [[rc://*/ta/man/translate/figs-quotations]]).
+
+# одежду
+
+изделие из ткани, которое люди надевают поверх тела
+
+# неужели мне снова её надевать
+
+Вместо вопроса можно использовать отрицание: "я не хочу снова её надевать" (см. [[rc://*/ta/man/translate/figs-rquestion]])
+
+# Я вымыла свои ноги
+
+Возможно, под "ногами" имеется в виду интимные части женского тела, или же речь идёт буквально о ногах.  (см. [[rc://*/ta/man/translate/figs-euphemism]]).
+
+# неужели снова их пачкать?
+
+Вопрос можно опустить: "я не хочу опять их пачкать".
diff --git a/sng/05/04.md b/sng/05/04.md
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+# Мой любимый протянул свою руку сквозь скважину
+
+Возможные значения: 1) буквальное: жених попытался открыть дверь, просунув руку сквозь замочную скважину; 2) переносное: жених приступил к любовным ласкам (эвфемизм) (см. [[rc://*/ta/man/translate/figs-euphemism]]).
+
+# Мой любимый
+
+Речь идёт о женихе, которого любит невеста. Иногда более естественно будет звучать слово “возлюбленный”. См. [Песнь Песней 1:13](./12.md). Альтернативный перевод: "мой дорогой".
+
+# скважину
+
+"замочную скважину"
diff --git a/sng/05/05.md b/sng/05/05.md
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+# Я встала, чтобы открыть моему любимому
+
+Возможное значени: 1) невеста в буквальном смысле встала с кровати и пошла открывать дверь своему возлюбленному; 2) переносное - невеста приготовила себя к близости с женихом (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# с моих рук капала мирра, с моих пальцев капала мирра на ручки замка
+
+Это может быть эвфемизм, указывающий на тела возлюбленных (лучше всего будет перевести эту фразу буквально) (см. [[rc://*/ta/man/translate/figs-euphemism]]).
diff --git a/sng/05/06.md b/sng/05/06.md
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+# Общая информация:
+
+Невеста продолжает говорить о своём сне.
+
+# любимый
+
+См. [Песнь Песней 1:13](../01/12.md).
+
+# оборвалась во мне душа
+
+Под "душой" подразумевается человек, а слово "оборваться" означает "расстроиться", "испугаться". Альтернативный перевод: "Душа моя обмерла; я начала его искать его, но не могла найти" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/05/07.md b/sng/05/07.md
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+# стражники
+
+Воины, охранявшие ночью город. См. [Песнь Песней 3:3](../03/03.md).
+
+# обходящие город
+
+"которые обходили городские стены". См. [Песнь Песней 3:3](../03/03.md).
+
+# Встретили
+
+увидели
+
+# избили
+
+"побили"
+
+# изранили
+
+"поранили"
+
+# охраняющие стены
+
+"охранники, сторожившие стены"
+
+# накидку
+
+Накидка - это верхняя одежда без рукавов.
diff --git a/sng/05/08.md b/sng/05/08.md
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+# умоляю вас
+
+Посмотрите, как вы перевели это в [Песня Песней 2:7](../02/07.md).
+
+# Дочери Иерусалима
+
+Или "женщины Иерусалима". Несмотря на то, что рядом с невестой никого нет, она обращается к иерусалимским девушкам с просьбой так, как будто они её слышат (см. [Песнь Песней 2:7](../02/07.md) (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# если вы встретите моего любимого, что скажите вы ему?
+
+Невеста использует вопрос, чтобы попросить иерусалимских женщин передать жениху её просьбу. Вместо вопроса можно использовать утверждение: "если вы встретите моего возлюбленного, скажите ему, что" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# что я ослабеваю от любви
+
+Невеста любит жениха так сильно, что ей кажется, что она больна (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/05/09.md b/sng/05/09.md
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+# твой любимый
+
+Речь идёт о женихе. Можно сказать "твой возлюбленный", "твой супруг". См. [Песнь Песней 1:13](./12.md).
+
+# прекраснейшая из женщин
+
+Или "прекрасная женщина". См. [Песнь Песней 1:8](../01/08.md).
+
+# Чем твой любимый лучше других
+
+"почему твой любимый лучше всех остальных"
+
+# что ты так умоляешь нас
+
+"что ты так нас упрашиваешь"
+
+# так умоляешь
+
+Речь идёт о горячей просьбе из [Песнь Песней 5:8](./08.md).
diff --git a/sng/05/10.md b/sng/05/10.md
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+# Мой любимый
+
+Речь идёт о женихе. Можно сказать  "мой возлюбленный". См. [Песнь Песней 1:13](./12.md).
+
+# светлый и румяный
+
+Невеста имеет в виду внешность жениха. Можно сказать: "его кожа светлая и румяная" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# светлый
+
+"белая", "сияет здоровьем" (у жениха была превосходная кожа)
+
+# румяный
+
+Румяный - это имеющий румянец на лице. Румянец - розовато-красный цвет щёк, свидетельствующий об отличном здоровье.
+
+# он лучше десяти тысяч других
+
+"Он лучше 10,000." Альтернативный перевод: "он лучше всех" или "никто с ним не сравнится" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/translate-numbers]]).
diff --git a/sng/05/11.md b/sng/05/11.md
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+# Его голова — чистое золото
+
+Голова жениха драгоценна для невесты так же, как чистое золото (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# ворон
+
+Ворон - это птица с густо-чёрным оперением (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/05/12.md b/sng/05/12.md
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+# Общая информация:
+
+Невеста продолжает описывать жениха.
+
+# Его глаза — как голуби
+
+См. [Песнь Песней 1:15](../01/15.md). Возможные значения: 1) невеста считает, что взгляд её жениха мягок и нежен: "Твой взгляд нежен, как у голубя"; 2) она имеет в виду, что приятная форма его глаз и белизна глазных яблок подобны мягким и нежным очертаниям голубя и белизне его перьев (см. [[rc://*/ta/man/translate/figs-metonymy]])
+
+# голуби у потоков вод
+
+Нежные птицы, сидящие у тихого потока считались у израильтян метафорой мягкого человека (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# у потоков вод
+
+"у спокойно текущих вод"
+
+# купающиеся в молоке
+
+Молоко - это метафора голубиной белизны. Альтернативный перевод: 1) "его глаза нежны, как голуби; они белоснежные, как молоко"; 2) "белки его глаз, как голуби, купающиеся в белом молоке" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# сидящие в изобилии
+
+Речь идёт о драгоценностях. Глаза жениха прекрасны, как драгоценные камни, вставленные в оправу (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/05/13.md b/sng/05/13.md
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+# Общая информация:
+
+Невеста продолжает восторгаться своим женихом.
+
+# Его щёки — ароматный цветник
+
+Невеста сравнивает щёки жениха с цветником, потому что они источают великолепный аромат (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# гряды ароматных растений
+
+Гряда (здесь) - это грядка, где растут благовония и пряности. Как аромат пряностей доставляет людям огромное удовольствие, так и тело жениха доставляет невесте несказанное удовольствие (см. [[rc://*/ta/man/translate/figs-metaphor]])
+
+# ароматный цветник
+
+"источают запах цветов"
+
+# Его губы — лилии
+
+Невеста сравнивает губы жениха с лилиями, возможно, потому, что они красивы и ароматны (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# лилии
+
+См. [Песнь Песней 2:16](../02/16.md).
+
+# источают текучую мирру
+
+"Из которых течёт жидкая мирра". Уста возлюбленного влажны и ароматны, как мирра (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/05/14.md b/sng/05/14.md
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+# Общая информация:
+
+Невеста продолжает восторгаться своим возлюбленным.
+
+# Его руки — как золотые обручи, усыпанные топазами
+
+"Руки его – золотые жезлы, усыпанные драгоценностями". Невеста использует этот образ, чтобы сказать, что руки жениха великолепны.  [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Его живот — как изделие из слоновой кости, обложенное сапфирами
+
+"Его живот гладкий, как слоновая кость, украшенная сапфирами". Невеста хочет сказать, что торс её возлюбленного прекрасен и драгоценен (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# из слоновой кости
+
+Слоновая кость - это бивни слона - драгоценный материал, используемый для изготовления предметов роскоши.
+
+# сапфирами
+
+Сапфир - драгоценный камень различный оттенков: синего, белого, жёлтого.
diff --git a/sng/05/15.md b/sng/05/15.md
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+# Общая информация:
+
+Невеста продолжает восторгаться своим возлюбленным.
+
+# Его ноги — мраморные столбы, поставленные на золотых основаниях
+
+Мрамор и золото - это прочные и красивые материалы (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# мраморные
+
+Мрамор - твёрдый отшлифованный камень, употребляющийся для скульптурных и архитектурных работ.
+
+# Его вид подобен Ливану
+
+Ливан представлял собой красивую горную местность, где росло большое количество кедровых деревьев (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/05/16.md b/sng/05/16.md
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+# Общая информация:
+
+Невеста продолжает восхищаться своим возлюбленным.
+
+# Его губы — сладость
+
+Речь идёт или 1) о сладких поцелуях жениха, или 2) о его приятных словах (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# весь он — желанный
+
+"всё в нём вызывает желание", "всё в нём для меня желанно"
+
+# Вот какой мой любимый, вот кто мой друг
+
+Невеста имеет в виду своего жениха. Альтернативный перевод: "Вот каков мой возлюбленный, вот какой мой друг".
+
+# мой любимый
+
+Речь идёт о женихе, которого любит невеста. Иногда более естественно будет звучать слово "возлюбленный" . См. [Песнь Песней 1:13](./12.md).
+
+# дочери Иерусалима
+
+Или "женщины Иерусалима". Несмотря на то, что рядом с невестой никого нет, она обращается к иерусалимским девушкам с просьбой так, как будто они её слышат. См.[Песнь Песней 2:7](../02/07.md) (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
diff --git a/sng/05/intro.md b/sng/05/intro.md
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+# Песнь Песней 05 Общие замечания
+
+## Структура главы
+
+Со 2-го по 7-й стихи данной главы описывается сон невесты.
+
+## Важные концепции
+
+### Женская красота
+
+В этой главе описывается эталон женской красоты в Израиле, однако не во всех культурах он одинаков.
+
+## Изобразительные средства речи
+
+### Метафоры
+
+В древности на Ближнем Востоке было принято восхвалять женщину, сравнивая её с прекрасными животными. В настоящее время подобные сравнения могут считаться смущающими и даже оскорбительными. Имейте в виду, что в разных странах используются разные метафоры для описания женской красоты (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### "Моя сестра, невеста"
+
+Героиня книги не является сестрой своего супруга (они вообще не состоят в родственных отношениях). Жених называет невесту "сестрой", потому что она она из того же народа, что и он.
+
+## Ссылки:
+
+  * **[Песнь Песней 05:01 Замечания](./01.md)**
+
+**[](../06/intro.md)**
diff --git a/sng/06/01.md b/sng/06/01.md
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+# Общая информация:
+
+См. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]]. С этого стиха начинается пятая часть книги.
+
+# Куда пошёл твой любимый
+
+"каким путём пошёл твой возлюбленный"
+
+# твой любимый
+
+Речь идёт о женихе, которого невеста очень любит. Возможно, в вашем языке более уместно будет сказать "дорогой", "супруг", "мужчина", "возлюбленный". См. [Песнь Песней 1:13](./12.md).
+
+# прекраснейшая из женщин
+
+Или "самая прекрасная женщина". См. [Песнь Песней 1:8](../01/08.md).
+
+# Куда направился твой любимый? Мы поищем его с тобой
+
+Из контекста ясно, что женщины Иерусалима говорят: "Скажи нам, куда направился твой любимый?" или "Куда направился твой любимый? Скажи нам, и мы поищем его с тобой" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/sng/06/02.md b/sng/06/02.md
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+# Мой любимый пошёл в свой сад
+
+Под "садом" имеется в виду невеста. Жених наконец-то может насладиться их близостью. См., как данная метафора объясняется в [Песнь Песней 5:1](../05/01.md) (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-euphemism]]).
+
+# в ароматные цветники
+
+Цветник (здесь) - это грядки, где люди выращивают пряности. См. [Песнь Песней 5:13](../05/13.md) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# чтобы пасти в садах и собирать лилии
+
+Это метафора, указывающая на то, что мужчина наслаждается телом своей возлюбленной (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# пасти
+
+Или "кормить меня". Невеста сравнивает своего возлюбленного с газелью и молодым оленем (см. [Песнь Песней 2:17](../02/16.md)), который пасётся среди лилий, что символизирует интимную близость ([Песнь Песней 2:1-2](../02/01.md)). См. [Песнь Песней 2:16](../02/16.md) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# собирать лилии
+
+"срывать лилии"
+
+# лилии
+
+Лилия - растение с крупными и ароматными цветами, растущее у воды. Здесь нужно использовать форму множественного числа. См. [Песнь Песней 2:1](../02/01.md).
diff --git a/sng/06/03.md b/sng/06/03.md
new file mode 100644
index 00000000..cc438e94
--- /dev/null
+++ b/sng/06/03.md
@@ -0,0 +1,11 @@
+# моему любимому
+
+Речь идёт о женихе, которого невеста очень любит. Можно сказать "супруг", "единственный", "возлюбленный". См. [Песнь Песней 1:13](./12.md).
+
+# Я принадлежу моему любимому, а мой любимый — мне.
+
+См., как переведена аналогичная фраза в [Песнь Песней 2:16](../02/16.md).
+
+# Он пасёт среди лилий
+
+См. перевод в [Песнь Песней 2:16](../02/16.md).
diff --git a/sng/06/04.md b/sng/06/04.md
new file mode 100644
index 00000000..a7d57558
--- /dev/null
+++ b/sng/06/04.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+С этого стиха начинается пятая часть книги.
+
+# как Фирца, прекрасна, как Иерусалим
+
+Это очень красивые и славные города. Жених говорит, что его невеста прекрасна, и он наслаждается ее красотой (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Моя любимая
+
+Или "та, кого я люблю". См. [Песнь Песней 1:9](../01/09.md).
+
+# ты красива
+
+См. перевод в [Песнь Песней 1:5](../01/05.md).
+
+# грозна, как войска со знамёнами
+
+Красота невесты настолько могущественна, что мужчина чувствует себя обезоруженным. Ему кажется, что на него напала армия, против которой он не имеет силы.
diff --git a/sng/06/05.md b/sng/06/05.md
new file mode 100644
index 00000000..18c39b5e
--- /dev/null
+++ b/sng/06/05.md
@@ -0,0 +1,7 @@
+# Общая инфомация:
+
+Жених продолжает восхвалять свою невесту.
+
+# они волнуют меня
+
+Глаза возлюбленной так прекрасны, что мужчина чувствует себя безоружным перед её взглядом.
diff --git a/sng/06/06.md b/sng/06/06.md
new file mode 100644
index 00000000..78a28f00
--- /dev/null
+++ b/sng/06/06.md
@@ -0,0 +1,27 @@
+# Общие замечания:
+
+Жених продолжает восторгаться своей невестой.
+
+# Твои волосы, как стадо коз, спускающихся с горы Галаад.
+
+В русской версии это 6-й стих (прим. пер.). Переведите это выражение так же, как в [Песнь Песней 4:1](https://v-mast.com/events/04/01.md).
+
+# Твои зубы, как стадо овец
+
+После стрижки овец купают, и их кожа становится белой - жених говорит, что зубы его невесты ярко-белые (см. [Песнь Песней 4:2](../04/02.md). (See: [[rc://*/ta/man/translate/figs-simile]]))
+
+# выходящих после купания
+
+См. [Песнь Песней 4:2](../04/02.md). Альтернативный перевод: "выходящих из воды после того, как пастухи их вымыли" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# у каждой пара ягнят
+
+Обычно у овцы рождается сразу два ягнёнка. Как ягнята похожи между собой, так и зубы невесты все ровные и одинаковые (см. [Песнь Песней 4:2](../04/02.md) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# среди них нет бесплодной
+
+Зубы невесты превосходны, без какого-либо изъяна. См. [Песнь Песней 4:2](../04/02.md).
+
+# бесплодной
+
+Бесплодная - значит не сумевшая зачать, выносить или родить потомство. См. [Песнь Песней 4:2](../04/02.md).
diff --git a/sng/06/07.md b/sng/06/07.md
new file mode 100644
index 00000000..d8fe2878
--- /dev/null
+++ b/sng/06/07.md
@@ -0,0 +1,7 @@
+# как половинки граната
+
+Гранат - это дерево с гладкими, круглыми, сочными плодами. Жених говорит, что щёки его невесты здоровы и красивы. Альтернативный перевод: "румяны, как половинки граната", "румяные и здоровые" (см. [Песнь Песней 4:3](../04/03.md) (см. [[rc://*/ta/man/translate/figs-simile]]))
+
+# под фатой
+
+См. перевод в [Песнь Песней 4:1](../04/01.md).
diff --git a/sng/06/08.md b/sng/06/08.md
new file mode 100644
index 00000000..269e59a1
--- /dev/null
+++ b/sng/06/08.md
@@ -0,0 +1,3 @@
+# Есть шестьдесят цариц и восемьдесят наложниц, и девушкам нет числа
+
+Речь идёт о количестве, которое невозможно сосчитать. Альтернативный перевод: "Есть 60 цариц, 80 наложниц и бесчисленное количество девушек" (см. [[rc://*/ta/man/translate/translate-numbers]] и [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/sng/06/09.md b/sng/06/09.md
new file mode 100644
index 00000000..49c2322d
--- /dev/null
+++ b/sng/06/09.md
@@ -0,0 +1,23 @@
+# моя голубка
+
+Израильтяне считали голубей красивыми птицами с чудесным голосом. Жених сравнивает свою невесту с голубкой, желая сказать, что её внешность и голос прекрасны. См. [Песнь Песней 2:14](../02/14.md). Альтернативный перевод: "моя прекрасная" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# чистая моя
+
+Или "моя непорочная", "моя неосквернённая". См. [Песнь Песней 5:2](../05/02.md).
+
+# Она единственная у своей матери
+
+Это преувеличение. Альтернативный перевод: "она особенная у своей матери", "она не такая, как все остальные дочери её матери" (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# родительницы
+
+Речь идёт о матери невесты.
+
+# девушки.., царицы и наложницы
+
+Женщины, о которых шла речь в [Песнь Песней 6:8](./08.md).
+
+# прославили её
+
+"превознесли"
diff --git a/sng/06/10.md b/sng/06/10.md
new file mode 100644
index 00000000..531e367e
--- /dev/null
+++ b/sng/06/10.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Считается, что это слова жён и наложниц царя (ULB). Однако в некоторых версиях это слова жениха.
+
+# Кто эта, сияющая, как заря, прекрасная, как луна, светлая, как солнце, грозная, как войска со знамёнами?
+
+С помощью этого вопроса женщины говорят, что невеста царя восхитительна. Альтернативный перевод: "О, как восхитительна эта женщина! Она сияет, как заря, прекрасна, как луна, светла, как солнце и грозна, как войска со знамёнами!" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Кто эта, сияющая, как заря
+
+Как прекрасен рассвет, так прекрасна возлюбленная. Альтернативный перевод: "кто появился, как рассвет" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# грозная, как войска со знамёнами
+
+Красота невесты так ослепительна, что другие женщины чувствуют своё поражение: они, как войско, столкнувшееся с непобедимым противником. См. перевод в [Песнь Песней 6:4](./04.md) (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/06/11.md b/sng/06/11.md
new file mode 100644
index 00000000..4f44100e
--- /dev/null
+++ b/sng/06/11.md
@@ -0,0 +1,15 @@
+# сад
+
+Или "в рощу". См. [Песнь Песней 4:13](../04/12.md).
+
+# зелень
+
+"на молодую зелень"
+
+# распустилась
+
+Распуститься - значит прорастая, раскрыться (о почках, цветах).
+
+# расцвели
+
+Расцвести - распустив бутоны, дать цветки.
diff --git a/sng/06/12.md b/sng/06/12.md
new file mode 100644
index 00000000..be86cb40
--- /dev/null
+++ b/sng/06/12.md
@@ -0,0 +1,3 @@
+# Не знаю, как моя душа влекла меня к колесницам знатных людей моего народа
+
+Невеста использует данное выражение, чтобы сказать, как глубоко она счастлива (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/06/intro.md b/sng/06/intro.md
new file mode 100644
index 00000000..c5b50e68
--- /dev/null
+++ b/sng/06/intro.md
@@ -0,0 +1,27 @@
+# Общая информация:
+
+В русской ULB это первый стих 7-й главы. В английской ULB это или продолжение речи друзей, или речь женщин. В некоторых версиях эти слова приписывают жениху.
+
+# Повернись, повернись, Суламита! Повернись, повернись, мы посмотрим на тебя.
+
+Возможные значения: 1) друзья невесты обращаются к ней; 2) это слова жениха, который говорит о себе во множественном числе (см. [[rc://*/ta/man/translate/figs-pronouns]]).
+
+# Повернись, повернись
+
+"Вернись, вернись, Суламита!" Слова повторяются для усиления мысли.
+
+# мы посмотрим на тебя
+
+Если это слова жениха, тогда можно сказать: "чтобы я мог взглянуть на тебя" (см. [[rc://*/ta/man/translate/figs-pronouns]]).
+
+# посмотрим
+
+поглядим, разглядим,
+
+# Что вы смотрите на Суламиту, как хоровод вокруг войска?
+
+Возможные значения: 1) невеста говорит о себе в третьем лице, когда обращается к своим друзьям; 2) невеста обращается к жениху, используя для этого множественное число (см. [[rc://*/ta/man/translate/figs-pronouns]]).
+
+# как хоровод вокруг войска
+
+"как на хоровод, встречающий войско"
diff --git a/sng/07/01.md b/sng/07/01.md
new file mode 100644
index 00000000..3a4bee99
--- /dev/null
+++ b/sng/07/01.md
@@ -0,0 +1,3 @@
+## Сулами́та
+
+##### женское имя.
diff --git a/sng/07/02.md b/sng/07/02.md
new file mode 100644
index 00000000..90194b5c
--- /dev/null
+++ b/sng/07/02.md
@@ -0,0 +1,19 @@
+# О, как прекрасны твои ноги в сандалиях
+
+Возможно, невеста танцует (см. [Песнь Песней 6:13](https://v-mast.com/events/06/13.md)). Альтернативный перевод: "Твои ноги так прекрасны в сандалиях, когда ты танцуешь" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# знатная дочь
+
+Возможное значение - "твой характер так благороден".
+
+# Изгиб твоих бёдер, как ожерелье
+
+Форма бёдер невесты напоминает жениху драгоценный камень, вырезанный искусным мастером. Альтернативный перевод: "Изгибы твоих бедер прекрасны, как прекрасны изгибы драгоценного камня, огранённого искусным мастером" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# твоих бёдер
+
+Бедро - это часть ноги от коленного сгиба до таза.
+
+# дело рук искусного мастера
+
+"Дело рук" - значит "произведение искусства". Альтернативный перевод: "произведение искусства умелого мастера", "шедевр опытного мастера" (см. [[rc://*/ta/man/translate/figs-synecdoche]]).
diff --git a/sng/07/03.md b/sng/07/03.md
new file mode 100644
index 00000000..c9eb0431
--- /dev/null
+++ b/sng/07/03.md
@@ -0,0 +1,31 @@
+# Твой живот, как круглая чаша
+
+Живот округлый, поэтому жених сравнивает его с круглой чашей (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# живот
+
+Живот - это нижняя часть туловища (прим. пер.).
+
+# в которой не кончается ароматное вино
+
+На праздниках пирующие использовали большие чаши для смешивания вина с водой или пряностями.  Здесь можно дать положительный перевод: "постоянно наполненная ароматным вином" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-litotes]]).
+
+# Твой живот, как сноп пшеницы, обставленный лилиями
+
+Большой урожай пшеницы символизировал достаток и благополучие. Израильтяне молотили зерно на возвышенностях, тогда как лилии растут на влажных низменностях. В этом сравнении используются противоположные понятия (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Твой живот, как сноп пшеницы
+
+Альтернативный перевод: "Цвет твоего живота прекрасен, он округлый, как сноп пшеницы" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# как сноп пшеницы
+
+Сноп - это связка сжатых стеблей с колосьями.
+
+# обставленный лилиями
+
+"со множеством лилий вокруг него"
+
+# лилиями
+
+Лилия - растение с приятным запахом и и большими цветами, растущее у воды. Употребите его во множественном числе, как в [Песнь Песней 2:1](https://v-mast.com/events/02/01.md).
diff --git a/sng/07/04.md b/sng/07/04.md
new file mode 100644
index 00000000..936844c2
--- /dev/null
+++ b/sng/07/04.md
@@ -0,0 +1,15 @@
+# Обе твои груди
+
+Слово "обе" можно опустить. См. [Песнь Песней 4:5](https://v-mast.com/events/04/04.md).
+
+# как два оленёнка, двойня серны
+
+Мужчина говорит, что грудь его возлюбленной небольшая, но нежная и мягкая. См. [Песнь Песней 4:5](https://v-mast.com/events/04/04.md) (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# двойня
+
+Двойня - это два младенца одновременно родившиеся у одной матери. См. [Песнь Песней 4:5](https://v-mast.com/events/04/04.md).
+
+# серны
+
+Серна - это горная антилопа, умеющая быстро бегать. Употребите это слово в единственном числе. См. [Песнь Песней 2:7](https://v-mast.com/events/02/07.md).
diff --git a/sng/07/05.md b/sng/07/05.md
new file mode 100644
index 00000000..de8e5f0b
--- /dev/null
+++ b/sng/07/05.md
@@ -0,0 +1,27 @@
+# Твоя шея, как башня из слоновой кости
+
+Стены башни высокие и гладкие. Слоновая кость белая. Шея невесты гладкая и прямая, а кожа ослепительно белая (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# из слоновой кости
+
+Слоновая кость - это бивни слона, использующиеся для изготовления предметов искусства и роскоши.
+
+# Твои глаза, как есевонские озёра
+
+Женские глаза сравниваются с водоёмами, наполненными кристально чистой водой. Когда на воду попадают солнечные лучи, она начинает сверкать, и это прекрасное зрелище. Здесь можно употребить сравнение: "твои глаза так же ясны, как озёра в Есевоне" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# есевонские
+
+Есевон - это город, расположенный с востока от реки Иордан (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# Батраббим
+
+Это город (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# Твой нос, как ливанская башня
+
+Как стены башни прямые и высокие, так и нос невесты прямой, с высокой переносицей (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# направленная к Дамаску
+
+Значит стражи, стоящие на этой башне, могут наблюдать за Дамаском. Альтернативный перевод: "с которой можно следить за Дамаском" (см. [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/sng/07/06.md b/sng/07/06.md
new file mode 100644
index 00000000..e5fb3515
--- /dev/null
+++ b/sng/07/06.md
@@ -0,0 +1,15 @@
+# Твоя голова, как гора Кармил, волосы на твоей голове, словно пурпур.
+
+Гора Кармил возвышается над всем, что расположено вокруг неё - жених смотрит на голову своей возлюбленной, и видит только её. Альтернативный перевод: "твоя голова, как венец, возвышается над всем остальным" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# словно пурпур
+
+Варианты перевода 1) "чёрные"; 2) "рыжие".
+
+# Царь увлечён твоими кудрями
+
+Здесь можно употребить действительный залог: "Твои кудри так прекрасны, что царь не может не восхищаться ими" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# кудрями
+
+Кудри - это завитые пряди волос.
diff --git a/sng/07/07.md b/sng/07/07.md
new file mode 100644
index 00000000..0b44eb2b
--- /dev/null
+++ b/sng/07/07.md
@@ -0,0 +1,3 @@
+# Любимая, как ты прекрасна, как привлекательна своей миловидностью!
+
+"Любимая, ты так прекрасна! Я увлечён твоей миловидностью!"
diff --git a/sng/07/08.md b/sng/07/08.md
new file mode 100644
index 00000000..2a03c01b
--- /dev/null
+++ b/sng/07/08.md
@@ -0,0 +1,11 @@
+# Твой стан похож на пальму
+
+"Твой стан похож на финиковую пальму". Финиковые пальмы высокие и прямые, их ветви и плоды расположены на верхушке дерева (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# на пальму
+
+Финиковая пальма - высокое дерево с прямым стволом и небольшими сладкими плодами коричневого цвета, растущими гроздьями.
+
+# твои груди — на виноградные грозди
+
+Грудь женщины мягкая и приятная. Здесь можно использовать сравнительный оборот: "твоя грудь, как гроздья винограда, округлая и мягкая" (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/sng/07/09.md b/sng/07/09.md
new file mode 100644
index 00000000..966fc462
--- /dev/null
+++ b/sng/07/09.md
@@ -0,0 +1,19 @@
+# Я подумал
+
+"Сказал я сам себе" (жених произнёс это мысленно).
+
+# Влез бы я на пальму, ухватился бы за её ветви
+
+Жених хочет обнять невесту (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Твои груди — грозди винограда
+
+Возлюбленный хочет коснуться груди невесты - округлой и мягкой, как виноград (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# аромат твоего дыхания — аромат яблок
+
+"Твоё дыхание подобно благоуханию яблок" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# яблок
+
+Яблоко - это сладкий сочный фрукт.
diff --git a/sng/07/10.md b/sng/07/10.md
new file mode 100644
index 00000000..c9d66e0b
--- /dev/null
+++ b/sng/07/10.md
@@ -0,0 +1,11 @@
+# Твои губы, как превосходное вино
+
+Здесь сравниваются уста с превосходным вином. Страстное желание поцелуев (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# Оно течёт прямо к моему любимому
+
+"оно мягко течёт к моему возлюбленному" (жених наслаждается сладкими поцелуями своей невесты)
+
+# нежно стекая по губам утомлённых
+
+"и течёт по губам даже когда мы спим"
diff --git a/sng/07/11.md b/sng/07/11.md
new file mode 100644
index 00000000..321c9d47
--- /dev/null
+++ b/sng/07/11.md
@@ -0,0 +1,11 @@
+## Я принадлежу моему любимому
+
+##### См. перевод в [Песнь Песней 6:3](https://v-mast.com/events/06/01.md).
+
+# моему любимому
+
+##### Речь идёт о женихе. Можно сказать: "моему супругу", "моему единственному", "моему дорогому". См. [Песнь Песней 1:13](https://v-mast.com/events/checker-tn-l3/12.md).
+
+# его влечёт ко мне
+
+##### "он желает близости со мной"
diff --git a/sng/07/12.md b/sng/07/12.md
new file mode 100644
index 00000000..457d1791
--- /dev/null
+++ b/sng/07/12.md
@@ -0,0 +1,3 @@
+# переночуем в селении
+
+## Этот стих в разных версиях звучит по-разному: "Пойдем, мой желанный, выйдем в поле, **заночуем среди зарослей хны** " (BTI); "Пойдем, возлюбленный мой, выйдем в поле, **проведем ночь в селениях** " (NRT) (прим. пер.). Слова "селение" и "хна" на иврите звучат одинаково. Несмотря на то, что выражения "заночуем среди зарослей хны", "проведем ночь в селениях" используется в значении "займёмся любовью", при переводе лучше оставить выражение "переночуем в селении", потому речь идёт не только об интимной близости, но и о других совместных действиях жениха и невесты: "проведём ночь вместе, проснёмся, пойдём в виноградники". См. [Песнь Песней 1:13-14](https://v-mast.com/events/01/12.md).
diff --git a/sng/07/13.md b/sng/07/13.md
new file mode 100644
index 00000000..ed7dfae2
--- /dev/null
+++ b/sng/07/13.md
@@ -0,0 +1,51 @@
+# Общая информация:
+
+## Невеста продолжает обращаться к жениху.
+
+# Ранним утром пойдём в виноградники
+
+## "встанем рано и пойдём в виноградники" или "проснувшись рано, пойдём в виноградники"
+
+# распустилась ли виноградная лоза
+
+## "зацвёл ли виноград"
+
+# раскрылись ли почки
+
+## "распустилась ли лоза"
+
+# расцвели ли гранатовые плоды
+
+## "раскрылись ли цветы на гранатах"
+
+# Там я подарю тебе свои ласки
+
+## "там одарю тебя свой любовью"
+
+# Общая информация:
+
+Невеста продолжает обращаться к жениху.
+
+# Мандрагоры
+
+Растение с сильным ароматом; часто используется как афродизиак (вещество, стимулирующее и усиливающее половое влечение (прим. пер.)) (см. [[rc://*/ta/man/translate/translate-unknown]]).
+
+# уже пустили свой аромат
+
+"уже источают свой аромат"
+
+# у наших дверей
+
+"у дверей нашего дома" (см. [[rc://*/ta/man/translate/figs-explicit]])
+
+# разные превосходные плоды, новые и старые
+
+"разные отборные плоды из нового и старого урожая"
+
+# я сохранила это для тебя, мой любимый
+
+"я сберегла их для тебя, мой возлюбленный"
+
+# мой любимый
+
+Речь идёт о женихе. Альтернативный перевод: "мой возлюбленный", "мой дорогой", "мой супруг". См. [Песнь Песней 1:13](./12.md).
diff --git a/sng/07/intro.md b/sng/07/intro.md
new file mode 100644
index 00000000..2cd56797
--- /dev/null
+++ b/sng/07/intro.md
@@ -0,0 +1,19 @@
+# Песнь Песней 07 Общие замечания
+
+## Важная концепция
+
+### Женская красота
+
+В этой главе описывается эталон женской красоты в Израиле, однако не во всех культурах он одинаков.
+
+## Изобразительные средства речи
+
+### Сравнения
+
+В этой главе автор употребляет большое количество сравнений для описания красоты невесты (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+## Ссылки:
+
+  * **[Песнь Песней 07:01 Замечания](./01.md)**
+
+**[](../08/intro.md)**
diff --git a/sng/08/01.md b/sng/08/01.md
new file mode 100644
index 00000000..73ba925f
--- /dev/null
+++ b/sng/08/01.md
@@ -0,0 +1,19 @@
+# Общая информация:
+
+См. [[rc://*/ta/man/translate/writing-poetry]] и [[rc://*/ta/man/translate/figs-parallelism]].
+
+# О, если бы ты был мне братом
+
+Женщина могла публично выражать любовь к своему брату. Невесте не хочется скрывать свою привязанность к жениху, когда она находится в общественных местах (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# на улице
+
+"в общественном месте"
+
+# целовала бы тебя
+
+Речь идёт о приветственном братском поцелуе в щёку.
+
+# и меня бы не осуждали
+
+"и никто бы не думал обо мне плохо"
diff --git a/sng/08/02.md b/sng/08/02.md
new file mode 100644
index 00000000..1d3bc672
--- /dev/null
+++ b/sng/08/02.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Невеста продолжает обращаться к жениху.
+
+# Ты бы учил меня
+
+"Ты бы учил меня любви" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# а я бы поила тебя ароматным вином и соком моих гранатовых плодов
+
+Это образное выражение, с помощью которого невеста хочет сказать, что желает отдаться своему возлюбленному (см. [[rc://*/ta/man/translate/figs-metaphor]])
+
+# ароматным вином
+
+"Пряным вином" или "вином с пряностями" (символ опьяняющей силы любви) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/08/03.md b/sng/08/03.md
new file mode 100644
index 00000000..f793d374
--- /dev/null
+++ b/sng/08/03.md
@@ -0,0 +1,7 @@
+# Его левая рука у меня под головой, а правая обнимает меня
+
+См. перевод [Песнь Песней 2:6](../02/05.md).
+
+# обнимает
+
+"держит меня"
diff --git a/sng/08/04.md b/sng/08/04.md
new file mode 100644
index 00000000..bdcb577b
--- /dev/null
+++ b/sng/08/04.md
@@ -0,0 +1,11 @@
+# умоляю вас
+
+См. [Песнь Песней 2:7](../02/07.md)
+
+# Дочери Иерусалима
+
+"Женщины Иерусалима" (невеста обращается к ним так, будто бы они могут её слышать). См. [Песнь Песней 2:7](../02/07.md) (см. [[rc://*/ta/man/translate/figs-apostrophe]]).
+
+# не будите и не тревожьте любимую, пока она сама не пожелает
+
+См. [Песнь Песней 2:7](../02/07.md).
diff --git a/sng/08/05.md b/sng/08/05.md
new file mode 100644
index 00000000..a4b99f5b
--- /dev/null
+++ b/sng/08/05.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Здесь начинается 5-я часть книги.
+
+# Кто это идёт из пустыни
+
+С помощью этого вопроса автор выражает своё восхищение невестой. Аналогичная фраза дана в [Песнь Песней 6:10](../06/10.md). Альтернативный перевод: "Посмотрите на удивительную женщину, идущую" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# Я разбудила тебя
+
+"я заставила тебя проснуться"
+
+# под яблоней
+
+Яблоня - это плодовое дерево с сочными, сладкими плодами. Если оно не известно в вашей стране, вы можете заменить его название на любое другое дерево, приносящее сладкие плоды, или же употребить общее выражение "под плодовым деревом". См. [Песнь Песней 2:3](../02/03.md).
+
+# Там
+
+под яблоней
+
+# тебя родила твоя мать
+
+"ты родился"
diff --git a/sng/08/06.md b/sng/08/06.md
new file mode 100644
index 00000000..39e731ce
--- /dev/null
+++ b/sng/08/06.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+Невеста продолжает обращаться к своему жениху.
+
+# Положи меня, как печать, на своё сердце, как перстень, на свою руку
+
+Возможные значения: 1) печать в древности была очень важной вещью, поэтому люди носили её на шее или на пальце - невеста хочет быть неразлучной со своим женихом, как печать; 2) печать указывает на принадлежность вещи кому-либо - невеста хочет стать такой печатью на сердце своего жениха, чтобы он мог думать только о ней, любить только её и вести себя только так, как хочет она (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# ведь любовь крепка, как смерть
+
+Даже самые могущественные люди этого мира не способны победить смерть (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# Ревность жестока, как преисподняя
+
+Люди, попавшие в преисподнюю, уже никогда не смогут вернуться к жизни. Любовь сравнивается с преисподней из-за своей неотвратимости (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# её стрелы огненные, она как сильное пламя
+
+Здесь сила любви сравнивается с огнём (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# она как сильное пламя
+
+"она горит, как сильное пламя"
diff --git a/sng/08/07.md b/sng/08/07.md
new file mode 100644
index 00000000..a915bdba
--- /dev/null
+++ b/sng/08/07.md
@@ -0,0 +1,43 @@
+# Общая информация:
+
+Невеста продолжает обращаться к своему жениху.
+
+# Множество воды не может потушить любви
+
+Пламя любви настолько сильно, что его не возможно будет потушить даже если все воды океана обрушатся на него (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# не может потушить
+
+"не способно угасить" или "не сможет уничтожить"
+
+# и реки не зальют её
+
+Любовь неизменна и непоколебима даже в периоды суровых испытаний (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# реки
+
+В Израиле дождевая вода стекает в глубокие и узкие долины. Поток воды настолько мощный, что он может перемещать огромные валуны и вырывать с корнем деревья.
+
+# не зальют её
+
+"не унесут её", "не смоют её"
+
+# Если бы кто отдавал всё богатство своего дома за любовь, он был бы отвергнут с презрением
+
+Это условное предложение. Альтернативный перевод: "Даже если бы кто-то решился отдать всё своё имущество, чтобы купить любовь, его бы жестоко отвергли" (см. [[rc://*/ta/man/translate/figs-hypo]]).
+
+# отдавал
+
+"предложил"
+
+# всё богатство своего дома
+
+"всё своё имущество"
+
+# за любовь
+
+"чтобы приобрести любовь" или "чтобы купить любовь"
+
+# он был бы отвергнут с презрением
+
+Здесь можно употребить действительный залог: "люди бы его отвергли" или "он стал бы всеобщим посмешищем" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/sng/08/08.md b/sng/08/08.md
new file mode 100644
index 00000000..7dcc1360
--- /dev/null
+++ b/sng/08/08.md
@@ -0,0 +1,11 @@
+# У нас есть младшая сестра
+
+"есть у меня сестра младше меня"
+
+# Что нам делать с нашей сестрой, когда будут сватать её?
+
+Здесь используется вопрос для раскрытия мысли. Альтернативный перевод: "Вот, что мы сделаем, когда её будут сватать" (см. [[rc://*/ta/man/translate/figs-rquestion]]).
+
+# когда будут сватать её
+
+Можно употребить действительный залог: "когда мужчины начнут её сватать" (см. [[rc://*/ta/man/translate/figs-idiom]] и [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/sng/08/09.md b/sng/08/09.md
new file mode 100644
index 00000000..6182ef85
--- /dev/null
+++ b/sng/08/09.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+Продолжается речь братьев невесты.
+
+# Если бы она была стеной... Если бы она была дверью
+
+Имеется в виду младшая сестра невесты. См. ([Песнь Песней 8:8](./08.md)).  (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/08/10.md b/sng/08/10.md
new file mode 100644
index 00000000..78fa1029
--- /dev/null
+++ b/sng/08/10.md
@@ -0,0 +1,19 @@
+# Я стена
+
+Под "стеной" подразумевается грудь невесты (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# мои груди, как башни
+
+"Мои груди высоки, как башни" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# в его глазах я буду
+
+"В его глазах" - то есть "по его мнению". Альтернативный перевод: "он будет считать меня" или "он будет смотреть на меня как на" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# как достигшая полноты
+
+Другая версия - "Я – стена крепостная, мои груди – как башни. Оттого-то **он предпочел заключить со мной мир**" (RBO) - прим. пер. Можно перефразировать: "поэтому он будет мне рад" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# как достигшая полноты
+
+Ещё одна версия: "Я – стена, и груди мои словно башни, но для милого моего я источник **благоденствия**" (BTI) (прим. пер.).
diff --git a/sng/08/11.md b/sng/08/11.md
new file mode 100644
index 00000000..9fd1b708
--- /dev/null
+++ b/sng/08/11.md
@@ -0,0 +1,31 @@
+# Общая информация:
+
+Возможные значения: 1) как Соломон отдал свой виноградник в аренду, так и невеста отдала себя своему жениху; 2) Соломон смог отдать свой виноградник чужим, но жених никогда не сможет отдать свою возлюбленную кому-то другому.
+
+# в Ваал-Гамоне
+
+Это город, расположенный на севере Израиля (см. [[rc://*/ta/man/translate/translate-names]]).
+
+# Он отдал виноградник
+
+Или "отдал внаём" - то есть "отдал во временное владение за установленную плату".
+
+# сторожам
+
+"арендаторам"
+
+# каждый должен был приносить за его плоды тысячу серебренников
+
+"Каждый, кто взял его внаём, должен был приносить за его плоды тысячу серебряных монет" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# приносить за его плоды тысячу серебренников
+
+Или "приносить за его плоды 1000 шекелей серебра" (см. [[rc://*/ta/man/translate/translate-bmoney]] и [[rc://*/ta/man/translate/translate-numbers]]).
+
+# серебренников
+
+"шекелей", "серебряных монет"
+
+# У Соломона
+
+В одних версиях невеста обращается к Соломону, в других она беседует со своими друзьями или сама с собой (см. [[rc://*/ta/man/translate/figs-apostrophe]])
diff --git a/sng/08/12.md b/sng/08/12.md
new file mode 100644
index 00000000..f654d9b7
--- /dev/null
+++ b/sng/08/12.md
@@ -0,0 +1,15 @@
+# А мой виноградник при мне
+
+Невеста сравнивает себя с виноградником, как и в [Песнь Песней 1:6](../01/05.md). Она подчёркивает, что никто не смеет указывать ей, как ей следует им распоряжаться (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# при мне
+
+"в моём распоряжении", "это я сама"
+
+# Тысяча пусть тебе, Соломон
+
+Невеста знает, что Соломон отдал свой виноградник в аренду, но она не хочет платы за свой "виноградник" - за свою любовь к нему.
+
+# а двести
+
+Речь идёт о прибыли, которую получат работники виноградника, арендованного у Соломона, после выплаты арендной платы.
diff --git a/sng/08/13.md b/sng/08/13.md
new file mode 100644
index 00000000..4dd009f2
--- /dev/null
+++ b/sng/08/13.md
@@ -0,0 +1,11 @@
+# Жительница садов
+
+Жених обращается к невесте, поэтому личное местоимение должно употребляться в единственном числе. (см. [[rc://*/ta/man/translate/figs-you]]).
+
+# Друзья слушают твой голос
+
+"Голос" - то есть "речь", "слова". Альтернативный перевод: "друзья ждут, когда ты откроешь свои уста, чтобы услышать твой голос" или "друзья внимают твоим речам" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# дай и мне его послушать
+
+"позволь и мне его услышать"
diff --git a/sng/08/14.md b/sng/08/14.md
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+# мой любимый
+
+Так невеста называет своего жениха. Можно сказать: "мой дорогой", "мой возлюбленный", "мой супруг". См. [Песнь Песней 1:13](./12.md).
+
+# будь подобен серне или молодому оленю
+
+См. [Песнь Песней 2:9](../02/08.md).
+
+# серне
+
+Серна - это горная антилопа с загнутыми рогами.
+
+# оленю
+
+Олень - жвачное парнокопытное млекопитающее с ветвистыми рогами (прим. пер.).
+
+# на горах с ароматными травами
+
+Или "на горах, где растут пряные травы". Невеста приглашает жениха к близости с ней. См., как жених употребляет метафору с горой, где растёт мирра и ароматы, в [Песнь Песней 4:6](../04/06.md) (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/sng/08/intro.md b/sng/08/intro.md
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+# Песнь Песней 08 Общие замечания
+
+## Важные концепции
+
+### Поцелуи
+
+В этой главе говорится о интимных ласках между мужем и женой (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+### Страсть
+
+Речь идёт о пламенных взаимоотношениях между супругами. Страсть - в данном случае это непреодолимое, горячее влечение к человеку противоположного пола.
+
+## Ссылка:
+
+  * **[Песнь Песней 08:01 Замечания](./01.md)**
diff --git a/sng/front/intro.md b/sng/front/intro.md
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+++ b/sng/front/intro.md
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+# Введение в книгу Песнь Песней
+
+## Часть 1: Общие замечания
+
+### Структура книги Песнь Песней
+
+  1. Невста жаждет встречи с женихом (1:1–2:7)
+  2. Жених восхищается своей возлюбленной (2:8–3:5)
+  3. Жених приходит к невесте и восторгается её красотой (3:6–5:1)
+  4. Невеста томится из-за любви (5:2–6:9)
+  5. Жених восхваляет прелести своей возлюбленной (6:1–8:4)
+  6. Заключительные высказывания о любви между мужчиной и женщиной (8:5–14)
+
+### Какова тема этой книги?
+
+"Песнь Песней" - это поэма или серия стихотворений, воспевающих любовь и близость между мужчиной и женщиной. В иудейской традиции данная книга рассматривается как иллюстрация Божьей любви к народу Израиля. Аналогичным образом христиане рассматривают её как символ отношений между Христом и Его Церковью - то есть всеми верующими.
+
+### Кто является её автором?
+
+Первый стих этой книги, начинающийся со слов "Это Песнь Песней Соломона", позволяет сделать предположение, что её автором был царь Израиля Соломон. Однако не все исследователи согласны с этим.
+
+### Как перевести заголовок?
+
+Как правило, заголовок книги переводится как "Песнь Песней" (что означает "Лучшая из песен", "Прекраснейшая из песен") или "Песнь Соломона". Но можно дать и такие переводы: "Песнь любви", "Величайшая поэма о любви", "Любовная песнь Соломона" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+## Часть 2: Религиозный и культурный контекст "Песни Песней"
+
+### Каково отношение автора к сексуальным отношениям?
+
+Автор книги поощряет сексуальные отношения между супругами как выражение их любви друг к другу.
+
+## Часть 3: Трудности перевода
+
+### Сколько персонажей встречается в книге?
+
+Основными действующими лицами книги являются жених и невеста, испытывающие глубокую взаимную любовь. Помимо них здесь упоминается группа женщин, к которым невеста обращается как к "дочерям Иерусалима", и им приписываются разные высказывания. Предполагается, что это не реальные, а вымышленные персонажи.
+
+Некоторые исследователи предполагают, что в книге фигурирует больше персонажей (помимо всех вышеперечисленных), однако это не доказано. В английских ULB и UDB выделены только невеста, жених и дочери Иерусалима.
+
+### Как определить, кому принадлежит то или иное высказывание?
+
+"Песнь Песней" - это поэма, в которой отражены мысли и слова жениха, невесты и ее подруг. На протяжении всего произведения автор не уточняет, кто является говорящим, а кто - слушающим. Чтобы помочь читателям это понять, в некоторых версиях даны специальные пояснения. В разных библейских версиях одни и те же слова могут приписываться разным персонажам, поскольку исследователи могут расходиться во мнениях относительно того, кто произносит ту или иную фразу.
+
+В английской ULB даются комментарии, идентифицирующие говорящего персонажа. Например: _"Невеста обращается к дочерям Иерусалима", "Невеста восхищается своим возлюбленным", "Жених обращается к невесте", "Невеста говорит о себе"_. Вы можете включать подобные пояснения в свой перевод, однако оформлять их нужно иначе, чем текст Священного Писания (к примеру, можно добавить сноску, что это пояснение, а не библейский текст).
+
+### Как переводить выражения, кажущиеся откровенными, грубыми или непристойными?
+
+Некоторые высказывания и выражения могут показаться неприличными. При переводе следует избегать грубой лексики и по возможности заменять её эвфемизмами (см. [[rc://*/ta/man/translate/figs-euphemism]]).
+
+### Как переводить метафоры и сравнения?
+
+В книге фигурирует большое количество метафор и сравнений. Их значение в тексте часто остаётся неясным. Если они имеют сексуальный подтекст, нужно избегать откровенных выражений и завуалировать их смысл, чтобы не смутить читателей. Поскольку значение многих фраз не вполне ясно, двусмысленность в переводе поощряется. Вы можете перевести их так, как они написаны в ULB/UDB, чтобы избежать неверного толкования (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/tit/01/01.md b/tit/01/01.md
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+# раба Бога и апостола Иисуса Христа
+
+Как и в других своих посланиях, Павел представляет себя рабом (слугой) и апостолом. Оба эти титула ("раб" и "апостол") подразумевали две его главные заботы: веру избранных Божиих (сравните Рим. 8:33; Кол. 3:12) и познание ими истины, ведущей к благочестию (сравните 1-Тим. 2:4; 2-Тим. 2:23; 3:7).
+
+# по вере тех, кого избрал Бог...
+
+Альтернативный перевод: "ради веры избранных Божиих и познания истины, ведущей к благочестию". Бог пользовался Павлом, чтобы призывать к Себе тех, кого Он избрал (1-Фес. 1:2-10) и учить их истине, которая ведет к благочестивой жизни (сравните 1-Тим. 6:3). Иначе говоря, служение Павла было направлено как на спасение, так и на освящение Божьего народа.
diff --git a/tit/01/02.md b/tit/01/02.md
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+++ b/tit/01/02.md
@@ -0,0 +1,3 @@
+# раньше вечных времён
+
+«до начала времени», "до сотворения мира" (сравните 2 Тим. 1:9).
diff --git a/tit/01/03.md b/tit/01/03.md
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+++ b/tit/01/03.md
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+# в своё время
+
+«В нужное время», "в определенное время", "однажды"
+
+# открыл Своё слово
+
+Павел говорит о послании Бога, как будто это объект, который может быть ясно показан людям. Альтернативный перевод: «дал нам понять Его послание». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# наш Спаситель Бог
+
+«Бог, Который спасает нас». В Пастырских посланиях Бог неоднократно назван Спасителем (1 Тим. 1:1, 2:3, 4:10, Тит 2:10, 3:4).
+
+# повелел доверить мне
+
+«он доверил мне донести её до людей» или «он дал мне ответственность проповедовать».
diff --git a/tit/01/04.md b/tit/01/04.md
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+++ b/tit/01/04.md
@@ -0,0 +1,15 @@
+# настоящему сыну
+
+Τίτῳ γνησίῳ τέκνῳ - "Титу, подлинному ребенку". γνήσιος: законный, подлинный, истинный, искренний. τέκνον: дитя, ребенок, чадо, младенец. Хотя Тит не был биологическим сыном Павла, они разделяли "общую веру" во Христа. Таким образом, во Христе Павел считает Тита своим сыном. Ср. 1 Тим. 1:2, 2 Тим. 1:2). Альтернативный перевод: «который мне как сын». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# по общей вере
+
+Павел имеет ту веру во Христа, которую они оба разделяют. Альтернативный перевод: «по учению, в которое мы оба верим»
+
+# благодать, милость и мир
+
+Это общее приветствие, которое использовал здесь Павел. Вы можете яснее сформулировать подразумеваемое здесь пожелание. Альтернативный перевод: «Пусть у вас будет благодать, милость и мир». (См: [[rc://*/ta/man/translate/figs-ellipsis]])
+
+# Иисуса Христа, нашего Спасителя
+
+«Христа Иисуса, Который является нашим Спасителем»
diff --git a/tit/01/05.md b/tit/01/05.md
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+++ b/tit/01/05.md
@@ -0,0 +1,19 @@
+# я оставил тебя
+
+Τούτου χάριν ἀπέλιπόν σε ἐν Κρήτῃ - буквально: "этого ради я оставил тебя на Крите". Альтернативный перевод: "По этой причине я оставил тебя" или "Я оставил тебя на Крите для того, чтобы..."
+
+# я оставил тебя на Крите
+
+«Я сказал тебе остаться на Крите», "я попросил тебя остаться на Крите". Крит - остров в Средиземном море. Во время своего миссионерского путешествия, Павел посещал Крит (Деян. 27).
+
+# чтобы ты завершил неоконченное
+
+ἵνα τὰ λείποντα ἐπιδιορθώσῃ; буквально: чтобы неоконченное ты завершил (λείποντα (причастие) от λείπω: 1. перех. оставлять, покидать; 2. неперех.недоставать, не хватать, истощаться, кончаться, отставать, уступать. ἐπιδιορΘόω: завершать, исправлять до конца.) Альтернативный перевод: «чтобы ты закончил ту работу, которую нужно было выполнить»
+
+# поставил ... пресвитеров
+
+καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην (буквально: "поставил в каждом городе старейшин, как я тебе приказал"). καΘίστημι: ставить, устанавливать. διατάσσω: 1. устанавливать, наставлять, устраивать, распределять; 4. повелевать, распоряжаться, приказывать. Альтернативный перевод:  «назначил ... старейшин» или «определил ... старейшин»
+
+# пресвитеров
+
+Греч. слово πρεσβυτερος буквально означает "старец", "старейшина". В Новом Завете оно переводится иногда как "пресвитер", иногда как "старейшина" или "старец". Пресвитеры выполняли роль лидеров церковной общины.
diff --git a/tit/01/06.md b/tit/01/06.md
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+++ b/tit/01/06.md
@@ -0,0 +1,23 @@
+# Связующее утверждение:
+
+Сообщив Титу о назначении пресвитеров в каждом городе на острове Крит, Павел выдвигает требования для пресвитеров.
+
+# только если это
+
+εἴ τίς εστιν буквально: "только того, кто является". Только людей, обладающих описанными качествами, можно назначить пресвитером.
+
+# безупречный человек
+
+ἀνέγκλητος: безукоризненный, безупречный, неповинный, непорочный. Быть «безупречным» означает быть человеком, который не делает ничего плохого. Альтернативный перевод: «У пресвитера не должно быть плохой репутации».
+
+# муж одной жены
+
+Это означает, что у него есть только одна жена, то есть у него нет других жен или наложниц. Это также может означать, что он не прелюбодействует и не находится в разводе с предыдущей женой. Альтернативный перевод: «человек, у которого только одна жена» или «человек, который верен своей единственной жене». (См: [[rc://*/ta/man/translate/figs-explicit]])
+
+# дети у него верные
+
+Возможные значения: 1) дети, которые верят в Иисуса или 2) дети, которые заслуживают доверия.
+
+# без обвинений в распутстве и непокорности
+
+это продолжение требования "безупречности". κατηγορία: обвинение, упрек, укор. ἀσωτία: распутство, распущенность. ἀνυπότακτος: 1. непокорный, строптивый; 2. непокоренный, неподвластный.
diff --git a/tit/01/07.md b/tit/01/07.md
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+++ b/tit/01/07.md
@@ -0,0 +1,31 @@
+# Потому что епископ
+
+δεῖ γὰρ τὸν ἐπίσκοπον... εἶναι Буквально: "должно же епископу быть...". Возможно, в ст. 7 Павел продолжает описывать требования к "пресвитерам" ("старейшинам"), употребляя термин "епископ" ("смотритель") как синоним. См. Общее примечание к главе 1.
+
+# безупречен
+
+здесь употребляется то же слово, что и в предыдущем стихе.
+
+# как управляющий от Бога
+
+ὡς θεοῦ οἰκονόμον (буквально: "как Божий домоуправитель"), Павел говорит о церкви, как о Божьем доме, а о епископе, как о слуге, который управляет хозяйством. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# не дерзок
+
+αὐΘάδης: своевольный, самодовольный, самонадеянный, своенравный, дерзкий, строптивый.
+
+# не гневлив
+
+ὀργίλος: гневливый, раздражительный, вспыльчивый.
+
+# не пьяница
+
+πάροινος: пьяный, хмельной, пристрастный к вину; как сущ. пьяница. «не алкоголик» или «не пьёт много вина»
+
+# не драчливый
+
+πλήκτης: драчливый, задорный, драчун, бийца. «не жестокий» или «не любитель подраться»
+
+# не алчный
+
+αἰσχροκερδής: корыстолюбивый (жадный к деньгам), алчный.
diff --git a/tit/01/08.md b/tit/01/08.md
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+++ b/tit/01/08.md
@@ -0,0 +1,11 @@
+# но
+
+Павел меняет свои аргументы с того, каким пресвитер не должен быть, на то, каким ему следует быть.
+
+# любящий добро
+
+«человек, который любит то, что хорошо». Ср. Пс. 14.
+
+# владеющий собой
+
+то есть сдержанный, умеющий контролировать себя.
diff --git a/tit/01/09.md b/tit/01/09.md
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+++ b/tit/01/09.md
@@ -0,0 +1,17 @@
+# чтобы держался истинного
+
+Павел говорит о преданности христианской вере, как будто вера - это нечто осязаемое, и её можно держать обеими руками. αντεχόμενον (причастие) от: ἀντέχω держаться, придерживаться, усердствовать, поддерживать.
+
+Альтернативный перевод: «он должен быть приверженцем/сторонником Истинного учения». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# чтобы...был силён
+
+то есть "чтобы был способен", "чтобы мог хорошо..."
+
+# наставлять в здравом учении
+
+то есть учить согласно здравому (истинному) учению.
+
+# обличать
+
+уличать во лжи, доказывать неправду.
diff --git a/tit/01/10.md b/tit/01/10.md
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--- /dev/null
+++ b/tit/01/10.md
@@ -0,0 +1,15 @@
+# Связующее утверждение:
+
+Павел закончил описание качеств, необходимых пресвитерам и епископам, и начинает предупреждать Тита о лжеучителях и опасных для общины людях.
+
+# много непослушных людей
+
+"непослушных" - то есть тех, кто не слушается ("не покоряется") здравому учению.
+
+# болтунов и обманщиков
+
+Эта фраза описывает мятежных людей, упомянутых в предыдущей фразе. Здесь «болтун» - это метафора, которая означает бесполезные разговоры, то есть «болтуны» - это люди, которые говорят бесполезные или глупые вещи. сравните 1-Тим. 1:3-11; 6:3-10; 2-Тим. 2:14-18. Альтернативный перевод: «люди, которые ведут бесполезные разговоры и обманывают других». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# из обрезанных
+
+Это относится к евреям-христианам, которые учили, что для того, чтобы следовать за Христом, не-еврей должен принять иудаизм, то есть быть обрезан и соблюдать требования Закона Моисея сравните Деян. 11:2; Гал. 2:12 (См: [[rc://*/ta/man/translate/figs-metonymy]])
diff --git a/tit/01/11.md b/tit/01/11.md
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+# им следует закрывать рот
+
+οὓς δεῖ ἐπιστομίζειν (буквально: "Должно которым запрещать говорить). ἐπιστομίζω: взнуздывать; перен.обуздывать, заграждать уста (заставлять молчать). Альтернативный перевод: «Необходимо препятствовать распространению их учения» или «Нужно остановить влияние их слов на других».
+
+# разрушают целые семейства
+
+«разрушают целые семьи». Проблема заключалась в том, что они разбивали семьи, разрушая их веру. Это могло приводить к тому, что члены семей спорили друг с другом.
+
+# из-за гнусной корысти
+
+αἰσχροῦ κέρδους χάριν (буквально: "постыдной корысти ради") αἰσχρός: 1. постыдный, позорный, гнусный; 2. непристойный; 3. безобразный, гадкий. κέρδος: выгода, польза, приобретение, прибыль, корысть.
+
+# чему не нужно учить
+
+Это то, что не уместно в учении о Христе и Законе, потому что не является истиной.
+
+# из-за гнусной корысти
+
+Это относится к прибыли, которую получают люди, делая то, что не следует делать.
diff --git a/tit/01/12.md b/tit/01/12.md
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+# кто-то из их же собственных пророков
+
+«Пророк с самого Крита» или «Критянин, которого они сами считают пророком». См. комментарий в Общем примечании к Титу 1.
+
+# Критяне всегда лгут
+
+«Критяне всё время лгут». Это преувеличение, которое означает, что многие критяне слишком много лгут. (См: [[rc://*/ta/man/translate/figs-hyperbole]])
+
+# злые животные
+
+Эта метафора сравнивает критян с опасными дикими животными. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/tit/01/13.md b/tit/01/13.md
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+++ b/tit/01/13.md
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+# Свидетельство это истинно.
+
+Этими словами Павел выражает согласие с процитированным в предыдущем стихе критским поэтом. См. примечание в Общие примечания к главе 1.
+
+# поэтому строго их обличай
+
+«Ты должен использовать строгие слова, которые критяне поймут, когда ты будешь их исправлять»
+
+# чтобы они держались истинной веры
+
+«чтобы у них была здоровая вера» или «чтобы их вера была истинной»
diff --git a/tit/01/14.md b/tit/01/14.md
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+++ b/tit/01/14.md
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+# иудейские выдумки
+
+Это относится к ложному учению верующих из иудеев о том, что все язычники, уверовавшие во Христа, обязаны обрезываться и соблюдать закон. См. 1:10.
+
+# отвернулись от истины
+
+Павел говорит об истине, как будто это объект, от которого можно отвернуться или убежать. Альтернативный перевод: «отвергли истину». (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/tit/01/15.md b/tit/01/15.md
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+++ b/tit/01/15.md
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+# для чистых всё является чистым
+
+Эта фраза Павла относится к требованию иудеев соблюдать законы ритуальной чистоты пищи (не есть мяса некоторых животных и другие правила). Ср. Рим. 14:14, Мф. 15:11.
+
+Альтернативный перевод: "Если человек чист внутри (если его разум и сердце чисты перед Богом), то законы ритуальной чистоты не имеют значения".
+
+# для осквернённых и неверных нет ничего чистого, потому что их ум и совесть осквернены
+
+Эта фраза Павла относится к требованию иудеев соблюдать законы ритуальной чистоты пищи (не есть мяса некоторых животных и другие правила). Ср. Рим. 14:14, Мф. 15:11.
+
+Альтернативный перевод: "Если человек оскверняет себя нечистыми помыслами и поступками, если он предает веру во Христа, то соблюдения законов ритуальной чистоты ему не помогут".
diff --git a/tit/01/16.md b/tit/01/16.md
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+# Они говорят, что знают Бога
+
+Павел продолжает говорить о верующих из евреев, призывающих верующих из язычников обрезываться и соблюдать ритуальную часть Моисеева закона.
+
+# делами отказываются от Него
+
+«их образ жизни доказывает, что они не знают Его». Ср. 1 Ин. 2:4.
+
+# это мерзкие
+
+«Они отвратительные»
+
+# непокорные люди
+
+то есть они не покоряются Вести, истинному (здравому) учению Христа. Снова ставит Павел богословские заблуждения и нравственную порочность в зависимость друг от друга.
diff --git a/tit/01/intro.md b/tit/01/intro.md
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+# Послание Титу
+
+# Глава 1
+
+# Общее примечание
+
+## Структура и формат
+
+В стихах 1-4 - это введение в Послание. Во Введении содержится информация об авторе (1:1-3), о получателе (1:4а), и приветствия (1:4б).
+
+Далее Павел пишет о критериях избрания пресвитеров (старейшин) (1:5-9) и предупреждает Тимофея о лжеучителях, представляющих опасность для христианской общины (1:10-16).
+
+Список качеств, которыми должен обладать пресвитер, схож со списком, который содержится в 1 Тим 3.
+
+## Специальные понятия в этой главе
+
+### Пресвитер
+
+Греч. слово πρεσβυτερος буквально означает "старец", "старейшина". В Новом Завете оно переводится иногда как "пресвитер", иногда как "старейшина" или "старец". Пресвитеры выполняли роль лидера церковной общины.
+
+Епископ
+
+Греч. слово επισκοπος буквально означает "смотритель", "тот, кто надзирает". Изначально (и вероятно, во времена Павла) оно означало того, кто следил за порядком во время собраний. Возможно, во времена Павла (и в Послании Титу) термины "епископ" и "пресвитер" употреблялись как синонимы. Однако довольно скоро (к началу II в.) слово "епископ" стало означать старшего "смотрителя" нескольких общин в регионе.
+
+Критяне всегда лгут
+
+С целью обосновать свое нелестное отношение к критянам, в 1:12 Павел цитирует критского поэта и философа Эпименида, жившего в 6 веке до Р. Х., которого многие считали пророком, знавшимся с богами. У Эпименида слова, приводимые Павлом ("критяне всегда лгут, утробы ленивые, злые звери"), относились к конкретной выдумке критян (будто у них на острове погребен Зевс, что звучало кощунством для тех, кто считали этого верховного бога греков вечно живущим). В дни Павла эти слова сделались поговоркой, и апостол лишь хотел подчеркнуть ею незавидную репутацию критян. Конечно, среди христиан было в то время на острове много достойных людей, но Павел имел в виду, что критским лжеучителям в полной мере было присуще То, о чем писал в свое время поэт.
+
+## Другие возможные трудности при переводе этой главы
+
+### Должен (1:7, 1:11) δει
+
+Греч. глагол δει можно переводить как "так должно быть", "следует", "необходимо, чтобы". Этим глаголом Павел вводит качества, которыми должен обладать епископ (1:7); и выражает необходимость пресекать разговоры "болтунов и обманщиков" (1:11).
+
+## Ссылки:
+
+  * **[Титу 1:1 Примечание](./01.md)**
+  * **[Титу Введение](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/tit/02/01.md b/tit/02/01.md
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+# Связующее утверждение:
+
+Связующее утверждение: Павел противопоставляет то, чему учат лжеучителя (1:10-16) и "здравое учение". Задача верующих во Христа язычников - не обрезываться и соблюдать Закон, а проявлять свое благочестие в этике повседневной жизни. Как именно это делать, Павел и рассказывает в последующих стихах.
+
+А ты говори то, что соответствует здравому учению
+
+Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ - "ты же говори то, что подобает здравому учению".
+
+πρέπω: подобать, надлежать, приличествовать, соответствовать, подходить, быть сообразным с.
+
+"Ты же" звучит как подчеркнутое противопоставление лжеучителям. Титу следовало наставлять общину в здравом учении, мотив которого постоянно звучит в Пастырских посланиях (сравните 1-Тим. 1:10; 6:3; 2-Тим. 1:13; 4:3; Тит. 1:9,13; 2:2). Наряду с мыслью о том, что не всякое поведение со "здравым учением" согласуется (сравните 1-Тим. 1:10; 6:3). Те, кто попали в ловушку к лжеучителям (Тит. 1:16), перестали в делах своих и действиях держаться принципов здравого учения. Далее Павел подробно останавливается на том, каким должно быть благочестивое поведение.
diff --git a/tit/02/02.md b/tit/02/02.md
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+# Чтобы пожилые братья были трезвы, степенны, рассудительны, здравы в вере, в любви, в терпении
+
+Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ - "Старцам (надлежит) трезвыми (рассудительными, сдержанными) быть, почтенными, благоразумными,здравыми в вере, любви (и) стойкости".
+
+νηφαλέος, νηφάλιος: трезвый, непьющий; перен.здравый, рассудительный, бодрствующий, сдержанный, умеренный.
+
+σεμνός: почитаемый, достойный уважения, серьезный. σώφρων: благоразумный, сдержанный, здравый, целомудренный, рассудительный.
+
+ὑγιαίνοντας τῇ πίστει - "здравыми верою".
diff --git a/tit/02/03.md b/tit/02/03.md
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+++ b/tit/02/03.md
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+# Чтобы пожилые сёстры вели себя достойно, как святые, не клеветали, не увлекались вином, но чтобы учили добру
+
+πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μὴ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους - "Старицы также в поведении (должны) быть благопристойными, не клеветницы, не вином многим порабощёнными, учители добра". καλοδιδάσκαλος: учитель добра.
+
+Обращаясь к пожилым женщинам, апостол подчеркивает необходимость для них не быть клеветницами (сравните 1-Тим. 3:11), не иметь пристрастия к вину (сравните 1-Тим. 3:8). Увлечение сплетнями и вином представляло реальную угрозу для женщин, которые вырастили своих детей и имели теперь избыток свободного времени (сравните 1-Тим. 5:13-14). Их время, эмоции и энергию Титу следовало направлять в полезное русло, побуждая их учить молодых добру, тех, кто имели гораздо меньше жизненного опыта.
diff --git a/tit/02/04.md b/tit/02/04.md
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+++ b/tit/02/04.md
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+# Убеждали молодых жён любить мужей, любить детей
+
+Молодых жён: τὰς νέας - "молодая".
+
+Тогда как молодым женщинам, обремененным детьми, следовало главным образом сосредоточиться на домашних заботах, старшим представлялась похвальная возможность учить их полезным вещам, в которых те не были достаточно сведущи.
diff --git a/tit/02/05.md b/tit/02/05.md
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+++ b/tit/02/05.md
@@ -0,0 +1,13 @@
+# Быть рассудительными, чистыми, добрыми, покорными своим мужьям, заботиться о доме, чтобы Божье Слово не было поругаемо
+
+σώφρονας ἁγνὰς οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται - "Благоразумными, чистыми, работающими в доме, добрыми, подчиняющимися собственным мужьям, чтобы не хулилось слово Бога".
+
+Являя это активное добро, писал апостол, молодые христианки станут снискивать себе уважение у "внешних" и тем препятствовать неуважительным отзывам об учении их Господа (да не порицается слово Божие).
+
+# Добрыми
+
+οἰκουργοὺς ἀγαθάς (буквально: "работающими в доме хорошо"). Альтернативный перевод: "домовитыми", "хозяйственными" или "хорошо содержащими свой дом".
+
+# Покорными своим мужьям... чтобы Божье Слово не было поругаемо
+
+В греческом тексте "покорными мужьям" стоит непосредственно перед "чтобы Божье Слово..." (ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται). По-видимому, неуважительное отношение жен к мужьям могло нанести наибольший ущерб христианской общине.
diff --git a/tit/02/06.md b/tit/02/06.md
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+++ b/tit/02/06.md
@@ -0,0 +1,7 @@
+# Также убеждай юношей быть сдержанными
+
+Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν - "Юношей также увещевай быть благоразумными". νέος: молодой, юный; как сущ.: молодой человек, юноша.
+
+σωφρονέω: быть благоразумным, обладать здравым умом, быть воздержанным, быть целомудренным. Наставление в "сдержанности" повторяется и к юношам, к молодым женщинам (2:4), и к епископам (1:8).
+
+Юношей также увещевай быть целомудренными. Слово "целомудренные" можно понять как "умеющие управлять собой". Павел призывал к ней христиан из всех возрастных групп (сравните стихи 2, 5). В Пастырских посланиях соответствующее греческое слово встречается особенно часто, свидетельствуя, как важны были в глазах апостола такие черты христианского характера, как скромность, благоразумие, сдержанность.
diff --git a/tit/02/07.md b/tit/02/07.md
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+++ b/tit/02/07.md
@@ -0,0 +1,5 @@
+# Будь примером в добрых делах. В учительстве показывай чистоту, серьёзность, неповреждённость
+
+σεμνότης: уважение, почет, достоинство, серьезность. ἀδιαφΘορία: чистота, букв. неиспорченность.
+
+Советы апостола Титу обретают подчеркнутый смысл в свете того, что и он, его сотрудник и представитель, тоже, в сущности, был молодым человеком ("юношей"). В качестве такового ему следовало служить примером другим (возможно, молодым людям, в первую очередь) во всем; являть образец добрых дел (сравните 1-Тим. 4:15-16).
diff --git a/tit/02/08.md b/tit/02/08.md
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@@ -0,0 +1,7 @@
+# Пусть твои слова будут разумны и безукоризненны, чтобы противник был опозорен и не мог сказать о нас ничего плохого
+
+Павла всегда беспокоило, чтобы ненароком не дать случая противникам христиан говорить о них худое. Апостол понимал, что свои нападки и наветы те не прекратят, но заботился о том, чтобы всячески затруднять им возведение небылиц на верующих.
+
+# Чтобы противник был опозорен...
+
+ἵνα ὁ ἐξ ἐναντίας ἐντραπη μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον (буквально: "чтобы те, что из противников, были просрамлены, не имея сказать о нас ничего плохого). Альтернативный перевод: "чтобы нашим оппонентам было стыдно, потому что они не смогут нас ни в чем обвинить".
diff --git a/tit/02/09.md b/tit/02/09.md
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+# Рабов убеждай подчиняться своим господам, угождать им во всём, не противоречить
+
+Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν εὐαρέστους εἶναι, μὴ ἀντιλέγοντας - "Рабы собственным господам (должны) подчиняться во всём и угодными быть, не прекословить".
+
+ἀντιλέγω: 1. противоречить, прекословить, спорить, пререкаться; 2. сопротивляться, отвергать, противиться.
+
+На рабах, которые в 1 веке составляли значительную часть христианских общин, тоже лежала обязанность прославлять Бога своей жизнью (толкование на 1-Тим. 6:1). Пять требований предъявлял апостол к христианам, находившимся в услужении у других. Титу следовало учить их: 1) повиноваться своим господам; 2) угождать им во всем; 3) не прекословить им; 4) не красть (стих 10); 5) быть верными господам (стих 10), стараясь заслужить у них доверие (оказывать всю добрую верность).
diff --git a/tit/02/10.md b/tit/02/10.md
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+# Верно служить
+
+«Показывать, что они достойны доверия своих хозяев»
+
+# Во всём
+
+«Во всём, что они делают»
+
+# Были украшением учения нашего Спасителя Бога
+
+«Чтобы сделать учение о Боге, нашем Спасителе, привлекательным» или «чтобы другие люди поняли, что учение нашего Бога и Спасителя хорошо».
+
+# Нашего Спасителя Бога
+
+«Нашего Бога, который спас нас»
diff --git a/tit/02/11.md b/tit/02/11.md
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@@ -0,0 +1,11 @@
+# Связующее утверждение:
+
+Этот стих лучше начать с нового предложения. То, что Павел пишет в стихах 11-15, относится не только к рабам, но ко всем людям ("благодать спасает всех людей").
+
+# Что явилась благодать Бога, которая спасает всех людей
+
+Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις Альтернативный перевод: Ведь Божья благодать была явлена для спасения всех людей".
+
+# Которая спасает всех людей
+
+Здесь Павел продолжает свою полемику с иудействующими (1:10-16). Божья благодать спасает не только евреев и тех, кто соблюдает Закон Моисея, но так же и язычников. Но это не значит, что верующие во Христа живут "беззаконно" - напротив, их благочестивая жизнь свидетельствует о том, что они спасены.
diff --git a/tit/02/12.md b/tit/02/12.md
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+# И учит нас, чтобы мы отказались от беззакония и мирских желаний, а жили в настоящем веке разумно, праведно и богобоязненно
+
+Весть о Божией благодати, если вникнуть во все ее значение, побуждает христиан отвергать нечестие и мирские похоти (сравните Евр. 11:24-26) и жить праведно и благочестиво в нынешнем веке.
diff --git a/tit/02/13.md b/tit/02/13.md
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+++ b/tit/02/13.md
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+# В ожидании счастливой надежды и явления славы великого Бога и нашего Спасителя Иисуса Христа
+
+С одной стороны, весть о благодати Божией воздействует на поведение верующего, привлекая его внимание к прошлому, в котором Бог явил милость по отношению к нему (им никак не заслуженную); принцип ее действия объясняется в одной из притч Господних (Матф. 18:23-25). С другой стороны, благовестие благодати, способствует благочестивой жизни верующего, привлекая его внимание к будущему.
diff --git a/tit/02/14.md b/tit/02/14.md
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+# Чтобы выкупить нас от любого беззакония... особенный народ, ревностный к добрым делам
+
+Верующие во Христа не должны соблюдать Закон Моисея, но это не значит, что они живут в "беззаконии" (как язычники).
+
+Христос "выкупил" людей из беззакония (как выкупают из рабства или из плена), и создает особый народ (буквально "людей" - λαος), который будет творить добро.
diff --git a/tit/02/15.md b/tit/02/15.md
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+++ b/tit/02/15.md
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+# Говори это, призывай и обличай со всей властью, чтобы никто не пренебрегал тобой
+
+Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω - "Это говори, увещевай и обличай со всякой властью, чтобы никто тобой (не) пренебрегал".
+
+ἐπιταγή: повеление, приказание, предписание.
+
+# Чтобы никто не пренебрегал тобой
+
+"Чтобы никто не смотрел на тебя свысока" (ср. 1 Тим. 4:12).
+
+περιφρονέω: пренебрегать, презирать.
diff --git a/tit/02/intro.md b/tit/02/intro.md
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+# Послание Титу
+
+# Глава 2
+
+# Общее примечание
+
+## В этой главе начинается новый раздел, в котором Павел дает наставления Титу о том, как должны вести себя члены церкви в повседневной жизни. Апостол отдельно говорит о каждой социальной группе: пожилые мужчины (2:1), пожилые женщины (2:2-3), молодые женщины (2:4-5), юноши, в том числе и сам Тит (2:6-8), рабы (2:9-10). Затем Павел объясняет, что все верующие должны жить так, чтобы благодать и спасительное деяние Христа проявлялись в их поведении.
+
+Специальные понятия в этой главе
+
+### Гендерные роли
+
+Ученые разделились во мнениях о том, как понимать этот отрывок в его историческом и культурном контексте. Некоторые ученые считают, что мужчины и женщины совершенно равны во всем. Другие ученые полагают, что Бог создал мужчин и женщин, чтобы каждый из них выполнял свою собственную роль в браке и церкви. Переводчики должны быть осторожны, чтобы не допустить, чтобы их собственная точка зрения относительно этой проблемы повлияла на перевод данного отрывка.
+
+### Рабство
+
+В этой главе Павел не говорит о том, хорошо ли рабство или плохо. Павел учит рабов добросовестно служить своим хозяевам. Он учит всех верующих быть благочестивыми и жить праведно во всех ситуациях.
+
+## Ссылки:
+
+  * **[Титу 2:1 Примечание](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/tit/03/01.md b/tit/03/01.md
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+# Связующее утверждение:
+
+Павел продолжает давать Титу указания о том, как рабам следует себя вести. Апостол отмечает, что его наставления в равной степени относятся и ко всем верующим во Христа, не только к рабам.
+
+# Напоминай им
+
+под "им" имеются в виду рабы (см. 2:9). Однако из последующего текста становится ясно, что повеления касаются всех верующих. Альтернативный перевод: "напоминай верующим".
+
+# повиноваться и покоряться начальствам и властям
+
+"повиноваться" и "покоряться" являются синонимами. Рабы и слуги должны слушаться хозяев, свободные верующие должны подчиняться начальникам и представителям власти.
+
+# начальствам и властям
+
+Эти слова имеют сходные значения и используются вместе для того, чтобы включить всех, кто обладает властью и руководит.
+
+# быть готовыми к любому доброму делу
+
+подчинение властям имеет ограничения - верующие должны быть готовы исполнять только "добрые", то есть хорошие дела. В случае, если начальство или хозяин требует творить зло (обманывать, заниматься насилием и проч.), верующие не должны подчиняться.
diff --git a/tit/03/02.md b/tit/03/02.md
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+++ b/tit/03/02.md
@@ -0,0 +1,7 @@
+# не оскорблять, быть миролюбивыми
+
+μηδένα βλασφημεῖν, ἀμάχους εἶναι буквально: "не говорить дурного, непочтительного, не затевать ссор".
+
+# быть кроткими со всеми людьми
+
+πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους  буквально: "во всем являть кротость перед всеми людьми". "Кротость" - то есть миролюбие, спокойствие, нежелание ссориться.
diff --git a/tit/03/03.md b/tit/03/03.md
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+++ b/tit/03/03.md
@@ -0,0 +1,19 @@
+# Потому что мы тоже
+
+В стихах 1-2 Павел давал указания рабам - им следует подчиняться хозяевам, быть кроткими и не оскорблять никого (прежде всего своих хозяев). Однако в этом стихе апостол сравнивает "нас", то есть всех верующих, включая и себя, и Тита с "рабами желаний и различных наслаждений", которые "были когда-то непокорными". Теперь, когда Христос искупил нас из рабства греха, мы стали рабами самого Бога (см. Тит 1:1).
+
+# когда-то
+
+«прежде» или «в какой-то период времени» или «ранее»
+
+# безрассудными, непокорными, отвратительными
+
+"глупы, упрямы, беспутны".
+
+# были рабами желаний и различных наслаждений
+
+О желаниях и наслаждении говорится так, как будто они с помощью лжи главенствуют над людьми и превращают их в рабов. Это можно перевести в активной форме. "Желания" - то есть сильные страсти, похоти, неконтролируемые желания, зависимости. Альтернативный перевод: «Различные страсти и желания владели нами, как рабами» (См: [[rc://*/ta/man/translate/figs-personification]] и [[rc://*/ta/man/translate/figs-activepassive]])
+
+# жили в обмане, злости и зависти, ненавидели друг друга
+
+Альтернативный перевод: "Мы обманывали, злились на людей, завидовали и ненавидели". (См: [[rc://*/ta/man/translate/figs-hendiadys]])
diff --git a/tit/03/04.md b/tit/03/04.md
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index 00000000..334f54a4
--- /dev/null
+++ b/tit/03/04.md
@@ -0,0 +1,3 @@
+# когда явилась доброта и человеколюбие нашего Спасителя Бога
+
+Павел говорит о Божьей любви и доброте, как о людях, которые появились перед нашими глазами. Альтернативный перевод: "Но когда Бог - наш Спаситель - проявил к нам доброту и любовь" или "поступил с нами по доброте и любви". Или: "Любовь и доброта нашего Бога и спасителя проявилась в том, что"...(след.стих). (См: [[rc://*/ta/man/translate/figs-personification]])
diff --git a/tit/03/05.md b/tit/03/05.md
new file mode 100644
index 00000000..d3a4aebb
--- /dev/null
+++ b/tit/03/05.md
@@ -0,0 +1,11 @@
+# Он спаси нас не по делам праведности, которые бы мы совершили, н по Свое милости
+
+Бог спасает тех, кто верят Ему, не по причине совершения ими праведных дел (сравните Рим. 3:21-24; Еф. 2:8-9; 2-Тим. 1:9), а по своей милости. Человеколюбие и милость (стихи 4-5) - это аспекты Божией благодати.
+
+# по Своей милости
+
+«потому что Он помиловал нас»
+
+# омовением, через которое мы родились заново
+
+Вероятно, Павел говорит о Божьем прощении грешников, как будто Он физически омывает их. Он также говорит о грешниках, которые стали чувствительными к Богу, как будто они снова родились. (См: [[rc://*/ta/man/translate/figs-metaphor]]) Альтернативный перевод: "Он спас нас, очистив водой возрождения и обновив Святым Духом".
diff --git a/tit/03/06.md b/tit/03/06.md
new file mode 100644
index 00000000..2c8a6e4d
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+++ b/tit/03/06.md
@@ -0,0 +1,11 @@
+# которого
+
+речь идет о Духе Святом. Вы можете начать в этом стихе новое предложение: "Этого Духа Бог дал нам в избытке..."
+
+# и щедро дал нам
+
+То есть много, в избытке, больше, чем нам было нужно. Авторы Нового Завета часто говорят о Святом Духе как о жидкости, которую Бог может изливать в больших количествах. Альтернативный перевод: «Которого Бог излил на нас в изобилии». (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# через Иисуса Христа, нашего Спасителя
+
+"Бог дал нам Духа через Иисуса Христа" - то есть "благодаря Иисусу Христу", "потому, что Христос нас спас".
diff --git a/tit/03/07.md b/tit/03/07.md
new file mode 100644
index 00000000..44978e87
--- /dev/null
+++ b/tit/03/07.md
@@ -0,0 +1,7 @@
+# чтобы мы оправдались
+
+Это можно перефразировать в активной форме. Альтернативный перевод: «Чтобы Бог оправдал нас Своей благодатью» или "Чтобы мы смогли стать праведными по Божьей благодати". (См: [[rc://*/ta/man/translate/figs-activepassive]])
+
+# стали наследниками вечной жизни, на которую надеемся
+
+О людях, которым Бог дал Свои обещания, говорится так, как будто они унаследовали имущество и богатство от члена семьи. (См: [[rc://*/ta/man/translate/figs-metaphor]])
diff --git a/tit/03/08.md b/tit/03/08.md
new file mode 100644
index 00000000..320659d9
--- /dev/null
+++ b/tit/03/08.md
@@ -0,0 +1,9 @@
+# Слово это верно
+
+Под "словом" подразумевается учение, наставление - имеется в виду все то, о чем Павел писал выше. Альтернативный перевод: "Это верные слова" или "Это верное учение".
+
+Павел заканчивает послание и повторяет свою основную мысль: Тит должен учить, чтобы верующие делали добрые дела.
+
+# старались быть прилежными к добрым делам
+
+«стремились делать добрые дела»
diff --git a/tit/03/09.md b/tit/03/09.md
new file mode 100644
index 00000000..80f202e1
--- /dev/null
+++ b/tit/03/09.md
@@ -0,0 +1,7 @@
+# глупых споров
+
+«аргументов и доказательств в отношении неважных вопросов»
+
+# родословий и ссор по поводу закона
+
+смотри комментарий в Общие примечание к главе 3.
diff --git a/tit/03/10.md b/tit/03/10.md
new file mode 100644
index 00000000..693e337c
--- /dev/null
+++ b/tit/03/10.md
@@ -0,0 +1,11 @@
+# еретика
+
+αἱρετικός: еретик, сектант, вызывающий разделение или раскол, избравший лжеучение. Еретиком называют человека, который распространяет ложное учение.
+
+# избегай
+
+«Держись подальше от тех»
+
+# после первого и второго предупреждения
+
+«после того, как ты предупредил этого человека один или два раза»
diff --git a/tit/03/11.md b/tit/03/11.md
new file mode 100644
index 00000000..fe8e6a82
--- /dev/null
+++ b/tit/03/11.md
@@ -0,0 +1,11 @@
+# потому что он
+
+«потому что такой человек, еретик"
+
+# развратился
+
+В некоторых переводах "сбился с пути". Павел говорит о человеке, который совершает ошибки, как будто он сошёл с пути, по которому он шёл. (См: [[rc://*/ta/man/translate/figs-metaphor]])
+
+# носит осуждение в самом себе
+
+«сам на себя навлекает осуждение» или "он сам себе вынес приговор" - то есть сам избрал свою участь, добровольно принял решение.
diff --git a/tit/03/12.md b/tit/03/12.md
new file mode 100644
index 00000000..b80bc189
--- /dev/null
+++ b/tit/03/12.md
@@ -0,0 +1,19 @@
+# Связующее утверждение:
+
+Павел заканчивает письмо, рассказывая Титу, что ему следует делать после назначения пресвитеров на Крите, а также посылает приветы от находящихся рядом с ним.
+
+# Когда пришлю к тебе Артема или Тихика
+
+то есть когда Артема или Тихик придут к тебе. По-видимому, Тит не должен был покидать общину, пока Павел не пришлет ему на замену одного из своих помощников.
+
+# Артему или Тихика
+
+Артема и Тихик - мужские имена. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# поспеши прийти
+
+"приходи поскорее"
+
+# провести там зиму
+
+«остаться там на зиму», "перезимовать".
diff --git a/tit/03/13.md b/tit/03/13.md
new file mode 100644
index 00000000..6c5db0d2
--- /dev/null
+++ b/tit/03/13.md
@@ -0,0 +1,11 @@
+# Позаботься отправить... чтобы у них ни в чем не было недостатка
+
+"Организуй все так, чтобы когда Зина и Аполлос отправятся в путешествие, у них было все необходимое". "не было недостатка" - то есть "было все, что нужно".
+
+# Зину
+
+Зина или Зинос (Ζινος) -  мужское имя. (См: [[rc://*/ta/man/translate/translate-names]])
+
+# Аполлоса
+
+Аполлос - мужское имя
diff --git a/tit/03/14.md b/tit/03/14.md
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+# Связующее утверждение:
+
+Павел объясняет, почему так важно обеспечить Зину и Аполлоса.
+
+# наши
+
+Павел ссылается на верующих на Крите.
+
+# для покрытия необходимых нужд
+
+«это позволит им незамедлительно помочь людям, у которых есть срочные и важные нужды»
+
+# чтобы они не были бесплодны
+
+Павел говорит о людях, делающих добро, как будто они являются деревьями, приносящими хорошие плоды.  Альтернативный перевод: «чтобы они приносили добрые плоды» или «чтобы они делали добрые дела». (См: [[rc://*/ta/man/translate/figs-doublenegatives]]). Забота о Зиносе и Аполлосе принесет духовную пользу ("добрые плоды") тем людям, которые окажут эту заботу ("наши").
diff --git a/tit/03/15.md b/tit/03/15.md
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+# Связующее утверждение:
+
+Павел заканчивает своё письмо Титу.
+
+# все, кто со мной
+
+"Все люди, которые находятся рядом со мной"
+
+# любящих нас в вере
+
+Возможные значения: 1) «верующие, которые нас любят» или 2) «верующие, которые любят нас, потому что мы разделяем одну и ту же веру».
+
+# Благодать со всеми вами
+
+Это было общее христианское приветствие. Альтернативный перевод: «Да будет с вами Божья благодать» или «Я прошу, чтобы Бог был милостив ко всем вам».
diff --git a/tit/03/intro.md b/tit/03/intro.md
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+# Послание Титу
+
+# Глава 3
+
+# Общее примечание
+
+## Структура и формат
+
+В главе 3 Павел продолжает давать наставления Тимофею. Стихи 1-2 - это продолжение указаний рабам ("им"), хотя в равной мере относятся и ко всем остальным членам церкви (3-7). Апостол дает последние советы Титу (8-11), указания о путешествиях (12-14), а так же передает приветы (15а) и заканчивает письмо традиционным благословением (15б).
+
+## Специальные понятия в этой главе
+
+### Родословия
+
+Родословия - это списки, в которых записаны предки или потомки каждого человека. Для иудеев происхождение человека из определенной семьи имело важное значение - происхождение учитывалось при избрании царей, священников и руководителей общины. (цари происходили из племени Иуды, рода Давида, а священники - из племени Левия, семьи Аарона). Люди нередко кичились своим происхождением из знатной семьи. В Послании Титу Павел много говорит против иудействующих - верующих во Христа евреев, которые гордились своим происхождением из упомянутых в Библии семей и на этом основании требовали от уверовавших язычников соблюдения Закона и подчинения их учению. Во Христе ни национальность, ни происхождение, ни знание ритуалов и законов ритуальной чистоты не имеет значения - Христос выкупил нас из рабства греха. Праведная жизнь христианина заключается не в соблюдении ритуальной чистоты, а в проявлении любви к ближнему.
+
+## Ссылки:
+
+  * **[Титу 3:1 Примечание](./01.md)**
+
+**[<<](../02/intro.md) |**
diff --git a/tit/front/intro.md b/tit/front/intro.md
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+# Введение в Послание Титу
+
+## Часть 1: Общие сведения
+
+### План Послания Титу
+
+План послания 1:1-4 Введение: приветствие 1:5-16 Главное поручение Титу (назначение пресвитеров и противостояние лжеучениям) 2:1-3:8 Наставления для церкви 3:9-14 Последние наставления Титу (предупреждение против лжеучителей, последние указания) 3:15 Заключительные приветствия.
+
+### Тит
+
+Тит был обращенным из язычников (Гал. 2:3), который служил и путешествовал вместе с апостолом Павлом (Гал. 2:1-3). Кроме того, Тит был верным эмиссаром Павла в беспокойной Коринфской церкви (2-Кор. 7:6-7; 8:6,16). Примерно в 63-64 гг., оставив Тимофея в Ефесе, Павел и Тит отправились на Крит. После короткого пребывания на Крите апостол ушел оттуда, оставив там Тита, чтобы он назначил достойных людей пресвитерами местных церквей (Тит. 1:5). Через какое-то время Павел написал и отослал Титу это письмо. Когда и где именно было оно написано неизвестно.
+
+### Авторство
+
+Автор послания - апостол Павел. Скорее всего, Послание Титу - одно из последних посланий апостола, написано примерно в то же время, что и Первое и Второе послание Тимофею (то есть из Рима в 62-64 гг.). Однако параллели с прощальной речью Павла в Милите (Деян. 20:18-35) наводят некоторых исследователей на мысль, что возможно, послание было написано ранее (в 57 г.), во время описываемых в Книге Деяний событий, из Милита.
+
+Цель написания
+
+Целью написания этого письма было наставить Тита в том, что ему делать и чему учить в критских церквах. Красной нитью проходит через все послание мысль о том, что добрые дела совершаются верующими благодаря действию благодати в Божием народе (Тит. 2:11 - 3:8). Павел надеялся вновь встретиться с Титом в Никополе (3:12), однако, нет возможности установить, состоялась ли эта встреча. В последний раз Тит упоминается Павлом (2-Тим. 4:10) в связи с его уходом в Далматию. По традиции считается, что впоследствии Тит вернулся на Крит, где и служил до конца своей жизни.
+
+Часть 2: Важные религиозные и культурные концепции
+
+### В каких ролях можно нести служение в церкви?
+
+В Послании Титу содержаться некоторые учения о том, может ли женщина или разведенный мужчина служить на руководящей должности в церкви. Не все ученые соглашаются со смыслом этих учений. Прежде чем переводить эту книгу, вам может потребоваться более глубокое изучение этих вопросов.
+
+## Часть 3: Важные проблемы перевода
+
+### Единственное и множественное число местоимения "ты"
+
+В этой книге местоимение «я» относится к Павлу. Кроме того, местоимение «ты» почти всегда используется в единственном числе и относится к Титу. Исключение составляет 3:15.
+
+### В чём смысл фразы «наш Спаситель Бог»?
+
+В данном письме это обычная фраза. Павел хотел, чтобы читатели думали о том, что Бог во Христе простил их грехи против Него. Простив их, Он спас их от наказания во время суда над всеми людьми. В этом письме встречается похожая фраза - «наш великий Бог и Спаситель Иисус Христос».
diff --git a/zec/01/01.md b/zec/01/01.md
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+# В восьмом месяце, во второй год правления Дария, было слово Господа к пророку Захарии, сыну Варахии, сыну Аддо:
+
+בַּחֹ֨דֶשׁ֙ הַשְּׁמִינִ֔י בִּשְׁנַ֥ת שְׁתַּ֖יִם לְדָרְיָ֑וֶשׁ הָיָ֣ה דְבַר־יְהוָ֗ה אֶל־זְכַרְיָה֙ בֶּן־בֶּ֣רֶכְיָ֔ה בֶּן־עִדֹּ֥ו הַנָּבִ֖יא לֵאמֹֽר׃
+
+"В месяц восьмой, в год второй Дария, было слово Господа к Захарии, сыну Варахии, сыну Иддо, пророку, говорящее":
+
+בַּחֹ֨דֶשׁ֙ הַשְּׁמִינִ֔י בִּשְׁנַ֥ת שְׁתַּ֖יִם: В месяц восьмой в год второй.
+
+לְדָרְיָ֑וֶשׁ: Дария.
+
+# В восьмом месяце
+
+Речь идёт о восьмом месяце именно еврейского календаря (это приблизительно конец октября - начало ноября).
+
+# Во второй год правления Дария
+
+Согласно сказанному здесь это был 520-ый год до Р. Х. Восьмой месяц начинался 27 октября; день, когда слово Господне впервые прозвучало для Захарии, не назван. Важнее то, что еврейский пророк датирует откровения, которые получал свыше, в соответствии с месяцами и годами царствования языческого монарха.
+
+Это вновь и вновь должно было напоминать слушателям Захарии, что живут они во «времена язычников» (Лук. 21:24; Дан. 2; 7), и что нет того потомка Давида, который сидел бы на троне в Иерусалиме, как нет и самого этого трона (Ос. 3:4-5).
diff --git a/zec/01/02.md b/zec/01/02.md
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+++ b/zec/01/02.md
@@ -0,0 +1,11 @@
+# Господь сильно разгневался на ваших праотцов
+
+קָצַ֧ף יְהוָ֛ה עַל־אֲבֹֽותֵיכֶ֖ם קָֽצֶף׃
+
+"Прогневался Господь на отцов ваших, прогневался".
+
+קצף: разозлиться, прогневаться, злить, раздражать, гневить.
+
+Великий гнев Господа, которым прогневался Он на отцов и дедов тех, которые слушали теперь Захарию, выразился в попущении Господом гибели Иерусалима и изгнания иудеев на чужбину. Особенную ярость вызвало у Иеговы то поколение, которое предшествовало уведенному в Вавилонию (4Цар. 21:14-15).
+
+Но если грехи предков явились причиной опустошения страны и уничтожения храма, следовало из слов Захарии, то теперь по собственным своим грехам медлят иудеи с восстановлением храма. И все-таки Бог любит их. И, любя, вновь и вновь призывает их раскаяться в упрямстве их и апатии.
diff --git a/zec/01/03.md b/zec/01/03.md
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+++ b/zec/01/03.md
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+# Но ты скажи им: "Так говорит Господь Саваоф: "Вернитесь ко Мне, — говорит Господь Саваоф, — и Я вернусь к вам, — говорит Господь Саваоф
+
+וְאָמַרְתָּ֣ אֲלֵהֶ֗ם כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות שׁ֣וּבוּ אֵלַ֔י נְאֻ֖ם יְהוָ֣ה צְבָאֹ֑ות וְאָשׁ֣וּב אֲלֵיכֶ֔ם אָמַ֖ר יְהוָ֥ה צְבָאֹֽות׃
+
+"Но скажи им: так говорит Господь Саваоф: Вернитесь ко мне, говорит Господь Саваоф, и Я вернусь к вам, говорит Господь Саваоф".
+
+שוב: возвращаться, поворачивать назад, обращаться.
+
+# Вернитесь ко Мне,.. и Я вернусь к вам
+
+"Вернись ко Мне" - в данном случае означает "измени свой образ жизни". Речь идёт о таких изменениях, когда люди вновь посвящают себя Богу и начинают Ему поклоняться. "Я вернусь к вам" - значит "Я снова начну вас благословлять и буду вам помогать".
+
+Да поверят они, что слова пророка действительно исходят от Господа! И Захария трижды повторяет, что Сам Господь всемогущий (Саваоф) говорит к ним: повеление покаяться – это Его повеление. В стихе 3 подразумевается, что условием получения ими благословений свыше является не только возобновление строительных работ, но и обращение иудеев к Богу всем сердцем.
+
+Очевидно, тот покаянный порыв, который охватил иерусалимлян за два месяца до того (Агг. 1:12-15) и выразился в продолжении ими строительства храма, в какой-то мере иссяк. Обратитесь же к Господу всемогущему и милостивому во всей полноте, убеждает сограждан Захария. Обратитесь ко Мне, призывает Господь Саваоф устами Своего пророка, и Я обращусь к вам.
diff --git a/zec/01/04.md b/zec/01/04.md
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+++ b/zec/01/04.md
@@ -0,0 +1,15 @@
+# Не будьте такими, как ваши праотцы, которым прежние пророки объявляли, говоря: "Так говорит Господь Саваоф: "Отвернитесь от ваших злых путей и от ваших злых дел!" Но они не слышали и не слушались Меня", — говорит Господь
+
+אַל־תִּהְי֣וּ כַאֲבֹֽתֵיכֶ֡ם אֲשֶׁ֣ר קָרְאֽוּ־אֲלֵיהֶם֩ הַנְּבִיאִ֨ים הָרִֽאשֹׁנִ֜ים לֵאמֹ֗ר כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות שׁ֤וּבוּ נָא֙ מִדַּרְכֵיכֶ֣ם הָרָעִ֔ים וּמַעֲלִילֵיכֶם הָֽרָעִ֑ים וְלֹ֥א שָׁמְע֛וּ וְלֹֽא־הִקְשִׁ֥יבוּ אֵלַ֖י נְאֻם־יְהוָֽה׃ "
+
+Не будьте как отцы ваши, которых призывали их пророки прежние, говоря: так говорит Господь Саваоф, вернитесь, прошу, от путей ваших злых, и от дел ваших злах и не слушали и не внимали Мне (тому, что я говорю), говорит Господь".
+
+אֲשֶׁ֣ר קָרְאֽוּ־אֲלֵיהֶם֩ הַנְּבִיאִ֨ים הָרִֽאשֹׁנִ֜ים לֵאמֹ֗ר: которых призывали их пророки прежние, говоря.
+
+קרא: звать, призывать; 2. кричать, провозглашать; 3. читать вслух.
+
+מַעֲלָל: дело, поступок, действие, деяние.
+
+# Не будьте как отцы ваши
+
+Да послужат вам уроком горькая участь отцов ваших, которые не слушались и не внимали Мне, когда Я говорил к ним через пророков, «бывших прежде» продолжает Господь. Подразумевается, до изгнания иудеев в Вавилонию.
diff --git a/zec/01/05.md b/zec/01/05.md
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+++ b/zec/01/05.md
@@ -0,0 +1,11 @@
+# Ваши праотцы — где они? И пророки — разве они будут жить вечно?
+
+אֲבֹֽותֵיכֶ֖ם אַיֵּה־הֵ֑ם וְהַ֨נְּבִאִ֔ים הַלְעֹולָ֖ם יִֽחְיֽוּ׃
+
+"Отцы ваши, где они? И пророки вечно ли они будут"?
+
+וְהַ֨נְּבִאִ֔ים הַלְעֹולָ֖ם יִֽחְיֽוּ: И пророки, вечно ли они будут?
+
+# Ваши праотцы — где они? И пророки — разве они будут жить вечно?
+
+В риторических вопросах стиха 5 содержится напоминание о краткости человеческого бытия и о подвластности его Богу. Да уразумеют это люди, склонные пренебрегать волей Его! Да не упустят – на беду себе – шанса для покаяния, тем более, что и пророки, призывающие их к нему, живут недолго. Внимайте же им, пока Бог посылает их, не дающих вам уснуть духовно, подразумевается тут.
diff --git a/zec/01/06.md b/zec/01/06.md
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+++ b/zec/01/06.md
@@ -0,0 +1,15 @@
+# А Мои слова и Мои постановления, которые Я заповедал Моим рабам пророкам, — разве они не достигли ваших праотцов? Они возвращались и говорили: "Как Господь Саваоф задумал с нами поступить по нашим путям и по нашим делам, так и поступил с нами
+
+אַ֣ךְ׀ דְּבָרַ֣י וְחֻקַּ֗י אֲשֶׁ֤ר צִוִּ֨יתִי֙ אֶת־עֲבָדַ֣י הַנְּבִיאִ֔ים הֲלֹ֥וא הִשִּׂ֖יגוּ אֲבֹתֵיכֶ֑ם וַיָּשׁ֣וּבוּ וַיֹּאמְר֗וּ כַּאֲשֶׁ֨ר זָמַ֜ם יְהוָ֤ה צְבָאֹות֙ לַעֲשֹׂ֣ות לָ֔נוּ כִּדְרָכֵ֨ינוּ֙ וּכְמַ֣עֲלָלֵ֔ינוּ כֵּ֖ן עָשָׂ֥ה אִתָּֽנוּ׃
+
+"Истинно ли слово Моё и устав, который заповедовал Я рабам пророкам, разве не достигли они отцов ваших? И возвращались они, и говорили: как задумал Господь Саваоф поступить с нами? В соответствии с путями нашими и делами нашими. Так, Он и поступил с нами".
+
+אַךְ: истинно, подлинно, несомненно; 2. только; 3. однако, но.
+
+נשג: догонять, достигать, настигать, протягивать, касаться;
+
+# Истинно ли слово Моё и устав, который заповедовал Я рабам пророкам, разве не достигли они отцов ваших?
+
+Да, пророки приходили и уходили, следует из стиха 6, но предостережения их и предсказания не были произносимы впустую. Они исполнялись после их жизни, ибо все это были слова… в определения (решения) Самого Господа. Кары, которые постигли отцов ваших, постигли их в соответствии с ними, заявляет Захария.
+
+И они в конце-концов сами уразумели это. Может быть, не все «отцы», пусть лишь некоторые. Они обращались и говорили… Кто-то действительно обращался (в значении искреннего раскаяния в «злых путях и делах» своих) в условиях того же вавилонского плена, кто-то, по крайней мере, признавал заслуженностъ постигшего народ наказания.
diff --git a/zec/01/07.md b/zec/01/07.md
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--- /dev/null
+++ b/zec/01/07.md
@@ -0,0 +1,15 @@
+# В двадцать четвёртый день одиннадцатого месяца, месяца Шеват, во второй год правления царя Дария, было слово Господа к пророку Захарии, сыну Варахии, сыну Аддо:
+
+בְּיֹום֩ עֶשְׂרִ֨ים וְאַרְבָּעָ֜ה לְעַשְׁתֵּֽי־עָשָׂ֥ר חֹ֨דֶשׁ֙ הוּא־חֹ֣דֶשׁ שְׁבָ֔ט בִּשְׁנַ֥ת שְׁתַּ֖יִם לְדָרְיָ֑וֶשׁ הָיָ֣ה דְבַר־יְהוָ֗ה אֶל־זְכַרְיָה֙ בֶּן־בֶּ֣רֶכְיָ֔הוּ בֶּן־עִדֹּ֥וא הַנָּבִ֖יא לֵאמֹֽר׃
+
+"В день четырнадцатый, одинадцатого месяца, был месяц Шеват, во второй год правления Дария, было слово Господа к Захарии, сыну Варахии, сыну Иддо, пророку, говорящее".
+
+# В двадцать четвёртый день одиннадцатого месяца, месяца Шеват
+
+Шеват - это одиннадцатый месяц еврейского календаря. Его двадцать четвёртый день выпадает на середину февраля.
+
+# Во второй год правления царя Дария
+
+Дата, названная в начале стиха 7, соответствовала 15 февраля 519 года до Р. Х. В еврейском календаре это был одиннадцатый месяц (второго года правления Дария Гистаспа).
+
+Шеват – название этого месяца у вавилонян, которое воспринято было и евреями после возвращения их из плена. Откровение свыше – в серии из восьми видений было дано Захарии через 5 месяцев после того, как было продолжено строительство храма (Агг. 1:14-15; 2:15), 3 месяца спустя после первого пророчества Захарии (Зах. 1:1) и через 2 месяца после произнесения последнего его пророчества Аггеем (Агг. 2:20 – пророчество об уничтожении в мире богоборческих сил – перед тем, как начнется в нем тысячелетнее правление Мессии; 2:21-23).
diff --git a/zec/01/08.md b/zec/01/08.md
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--- /dev/null
+++ b/zec/01/08.md
@@ -0,0 +1,27 @@
+# Ночью я видел мужчину на рыжем коне. Он стоит между миртовыми деревьями, которые в ложбине, а позади него рыжие, пегие и белые кони
+
+רָאִ֣יתִי׀ הַלַּ֗יְלָה וְהִנֵּה־אִישׁ֙ רֹכֵב֙ עַל־ס֣וּס אָדֹ֔ם וְה֣וּא עֹמֵ֔ד בֵּ֥ין הַהֲדַסִּ֖ים אֲשֶׁ֣ר בַּמְּצֻלָ֑ה וְאַחֲרָיו֙ סוּסִ֣ים אֲדֻמִּ֔ים שְׂרֻקִּ֖ים וּלְבָנִֽים׃
+
+"Я видел ночью и вот, мужчина, верхом на коне рыжем. И он стоял между миртами, которые были у углублении. А позади него кони рыжие, гнедые и белые".
+
+וְהִנֵּה־אִישׁ֙ רֹכֵב֙ עַל־ס֣וּס אָדֹ֔ם: И вот, мужчина верхом на коне рыжем (красном). אָדם: красный, рыжий, румяный.
+
+הֲדַס: мирт. מְלצלָה: углубление?, затемнённое место?.
+
+שָרק: гнедой, рыжевато­-коричневый.
+
+# Между миртами
+
+Мирт - это небольшое дерево с яркими цветами.
+
+# Ночью я видел
+
+Это своего рода пророческая формула – ночью было слово Господне, указывающая на Божественный характер источника откровения, предшествует описанию того, что было явлено пророку. Видениям, воспринимавшимся в духе, сопутствовали частичные, по крайней мере, объяснения и дополнительные слова Господни, так что визуальные откровения не уступали по своему значению откровениям устным. Их, подчеркнем, не следует принимать за сновидения. В одном из богословских исследований они названы «экстатическими созерцаниями в бодрствующем состоянии», каковое скорее можно уподобить пробуждению пророка от обычного для человека состояния; примечательно, что сам Захария сравнивает со сном именно такое «обычное состояние» (Зах. 4:1).
+
+Можно предположить, что в состояние, напротив, «пророческого бодрствования» привели Захарию напряженные размышления о судьбах избранного народа, как происходило это и с другими пророками.
+
+# Муж верхом на коне
+
+В «центре» первого видения Захарии – муж на рыжем коне; в стихе 11 он назван Ангелом Господним.
+
+Предполагамые всадники на конях, стоящих позади его, отдают ему отчет, как своему предводителю, в исполнении ими миссии, порученной Господом. Такая деталь, как миртовые деревья в углублении, возможно, указывает на то, что сцена видения разворачивалась на фоне Кедронской долины, «богатой миртами», которая лежит на юго-востоке от Иерусалима. По всей вероятности, важное символическое значение тут, однако, не раскрытое, имели цвета коней (олицетворявших вместе со своими всадниками ангельские силы, подчинявшиеся, как уже было сказано, Ангелу Господню; впрочем, по мнению некоторых, силы эти могли быть воплощены и в самих конях, и всадников на них могло и не быть).
diff --git a/zec/01/09.md b/zec/01/09.md
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+++ b/zec/01/09.md
@@ -0,0 +1,13 @@
+# Я спросил: "Кто они, мой господин?" И говоривший со мною ангел ответил мне: "Я покажу тебе, кто они"
+
+וָאֹמַ֖ר מָה־אֵ֣לֶּה אֲדֹנִ֑י וַיֹּ֣אמֶר אֵלַ֗י הַמַּלְאָךְ֙ הַדֹּבֵ֣ר בִּ֔י אֲנִ֥י אַרְאֶ֖ךָּ מָה־הֵ֥מָּה אֵֽלֶּה׃
+
+"И сказал (я): Что это (кто это) Господин мой? И сказал мне ангел, говорящий со мною: я покажу тебе что это (кто это)".
+
+מַלְאָךְ: ангел, посланец, посол, вестник.
+
+# Кто они, мой господин?
+
+Захария спрашивает у Ангела о конях или о всадниках на них: кто они? И слышит в ответ: это те, которых Господь послал обойти землю. В мыслях невольно возникает своего рода военный разведывательный патруль. Такие, вероятно, рассылались персидскими царями по всей их империи.
+
+Но в видении пророка Ангел Господень, Который есть предвоплощение Иисуса Христа – посылает с разведывательной миссией по всей земле подчиненные Ему небесные силы. Это Он назван Господом в главе 3, где Он, однако, обращается как к Господу к другому Лицу (Зах. 3:2). Это о Нем говорится как об обладающем Божественной прерогативой прощать грехи (3:4).
diff --git a/zec/01/10.md b/zec/01/10.md
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--- /dev/null
+++ b/zec/01/10.md
@@ -0,0 +1,15 @@
+# Мужчина, стоявший между миртовыми деревьями, ответил: "Это те, кого Господь послал обойти землю"
+
+וַיַּ֗עַן הָאִ֛ישׁ הָעֹמֵ֥ד בֵּין־הַהֲדַסִּ֖ים וַיֹּאמַ֑ר אֵ֚לֶּה אֲשֶׁ֣ר שָׁלַ֣ח יְהוָ֔ה לְהִתְהַלֵּ֖ךְ בָּאָֽרֶץ׃
+
+"И ответил мне, человек, стоящий между миртами, и сказал: Это те, которых послал Господь чтобы обойти землю".
+
+הֲדַס: мирт.
+
+הלךְ: обходить.
+
+# Это те кого Господь послал обойти землю
+
+Итак, исполнив порученную ему Богом миссию, ангельский «патруль» сообщает Пославшему его, что вся земля… спокойна, население ее пребывает в состоянии мира. Хорошее на первый взгляд известие не было таковым, ибо спокойствие и благоденствие языческих народов (подразумеваемое тут) не означало мира и благоденствия для Божиего народа, над которым язычники господствовали.
+
+Заметим, что «вся земля» в этом контексте, возможно, означала лишь Персидскую империю. Но, с другой стороны, не исключается здесь и эсхатологический подтекст (предвиденье тех мира и спокойствия, которые воцарятся на земле в правление Мессии).
diff --git a/zec/01/11.md b/zec/01/11.md
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index 00000000..60793bd5
--- /dev/null
+++ b/zec/01/11.md
@@ -0,0 +1,11 @@
+# Они сказали ангелу Господа, стоявшему между миртовыми деревьями: "Мы обошли землю, вся земля населена и спокойна"
+
+וַֽיַּעֲנ֞וּ אֶת־מַלְאַ֣ךְ יְהוָ֗ה הָֽעֹמֵד֙ בֵּ֣ין הַהֲדַסִּ֔ים וַיֹּאמְר֖וּ הִתְהַלַּ֣כְנוּ בָאָ֑רֶץ וְהִנֵּ֥ה כָל־הָאָ֖רֶץ יֹשֶׁ֥בֶת וְשֹׁקָֽטֶת׃
+
+"И отвечали (кони) ангелу Господа, стоящему между миртами, и говорили: обошли мы землю. И вот, вся земля населена и успокоена".
+
+ישב: быть населённым. שקט: успокаивать, утишать, давать покой; 2. покоиться, успокаиваться, утихать.
+
+# Мы обошли землю, вся земля населена и спокойна
+
+Донесение небесных сил, олицетворенных под видом коней, успокоительно и утешительно по своему содержанию вообще, но не для данных обстоятельств. Спокойствие и благоденствие языческих народов исключало возможность мира и благополучия для избранного народа.
diff --git a/zec/01/12.md b/zec/01/12.md
new file mode 100644
index 00000000..1021489a
--- /dev/null
+++ b/zec/01/12.md
@@ -0,0 +1,13 @@
+# Тогда ангел Господа ответил: "Господь Саваоф! Как долго Ты не будешь миловать Иерусалим и города Иуды, на которые Ты гневаешься уже семьдесят лет?
+
+יַּ֣עַן מַלְאַךְ־יְהוָה֮ וַיֹּאמַר֒ יְהוָ֣ה צְבָאֹ֔ות עַד־מָתַ֗י אַתָּה֙ לֹֽא־תְרַחֵ֣ם אֶת־יְרוּשָׁלִַ֔ם וְאֵ֖ת עָרֵ֣י יְהוּדָ֑ה אֲשֶׁ֣ר זָעַ֔מְתָּה זֶ֖ה שִׁבְעִ֥ים שָׁנָֽה׃
+
+"И ответил ангел Господень, и сказал: Господь Саваоф, долго ли ты еще не будешь миловать Иерусалим и города Иудеи, на которые гневаешься вот (уже) 70 лет"?
+
+עַד־מָתַ֗י אַתָּה֙ לֹֽא־תְרַחֵ֣ם: Долго ли еще не будешь миловать?
+
+רחם: миловать, быть милостивым, сжалиться, щадить, быть помилованным, быть предметом сострадания.
+
+В этом стихе Ангел Господень выступает в необычной роли, ибо обычно Он представляет Яхве народу, тут же – ходатайствует за народ, как бы представляя его Иегове. Слова Ангела в стихе 12 звучат как молитва Богу. И самое это молитвенное обращение подразумевает разделение Лиц в едином Божестве, а, значит, свидетельствует в пользу того, что уже в ветхозаветное время представление о Троице существовало в еврейской среде.
+
+Пронизанным глубоким чувством Доколе выражена настоятельная нужда Израиля в том, чтобы Бог действовал (или продолжал действовать) на его стороне. Семьдесят лет плена, о которых евреи были предупреждены, истекли (Иер. 25:12; 29:10), но Иерусалим и другие города Иуды все еще не были отстроены.
diff --git a/zec/01/13.md b/zec/01/13.md
new file mode 100644
index 00000000..eb42574c
--- /dev/null
+++ b/zec/01/13.md
@@ -0,0 +1,9 @@
+# Тогда в ответ ангелу, говорившему со мной, Господь сказал добрые и утешительные слова
+
+וַיַּ֣עַן יְהוָ֗ה אֶת־הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י דְּבָרִ֣ים טֹובִ֑ים דְּבָרִ֖ים נִחֻמִֽים׃
+
+"И ответил Господь ангелу, говорящему со мною, говоря хорошие слова и утешительные".
+
+טֹובִ֑ים דְּבָרִ֖ים נִחֻמִֽים: хорошие слова, утешительные.
+
+Бог «контролирует» земные дела – это следовало из видения Захарии. И это обстоятельство само по себе не могло не служить утешением. Теперь видение дополняется устным сообщением, радостным для Израиля, которое Господь передает через Своего Ангела, «говорящего» с Захарией. Бог всемогущий (Господь Саваоф) ревностно любит народ Свой. Он был и остается ревнивым Защитником Своего завета с Израилем.
diff --git a/zec/01/14.md b/zec/01/14.md
new file mode 100644
index 00000000..080a8691
--- /dev/null
+++ b/zec/01/14.md
@@ -0,0 +1,15 @@
+# И ангел, говоривший со мной, сказал мне: "Провозгласи и скажи: "Так говорит Господь Саваоф: "Я ревновал о Иерусалиме и о Сионе сильной ревностью
+
+וַיֹּ֣אמֶר אֵלַ֗י הַמַּלְאָךְ֙ הַדֹּבֵ֣ר בִּ֔י קְרָ֣א לֵאמֹ֔ר כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָאֹ֑ות קִנֵּ֧אתִי לִירוּשָׁלִַ֛ם וּלְצִיֹּ֖ון קִנְאָ֥ה גְדֹולָֽה׃
+
+"И сказал мне ангел, говорящий со мною: провозгласи чтобы сказать: так говорит Господь Саваоф: возревновал Я об Иерусалиме и о Сионе, ревностью сильной (великой)".
+
+קנא: ревновать; 2. раздражаться до ревности, возбуждать ревность.
+
+קִנְאָ֥ה גְדֹולָֽה: ревность великая.
+
+# Я ревновал о Иерусалиме
+
+Под "ревностью" имеется в виду сильное желание Господа защитить Свой народ. Именно этой ревностью вызван был Его гнев, изливавшийся на иудеев на протяжении 70 лет, однако, теперь гнев этот будет обращен на языческие народы, живущие в покое (толкование на стих 11). Объяснение этому находим во фразе ибо когда Я мало прогневался, они усилили зло. Она означает, что язычники «усилили» – по собственной инициативе – наказание, назначенное Израилю Богом.
+
+По своей воле, движимые безнравственностью своей и бездуховностью и вытекавшими из них завистью и бессердечием, они «малый гнев» Господа обрушили с великим злом на иудеев, попавших под их власть (сравните со сказанным об этом пророком Исаией; Ис. 47:6).
diff --git a/zec/01/15.md b/zec/01/15.md
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+# Я великим гневом гневаюсь на народы, живущие в покое, потому что, когда Я мало прогневался, они помогли злу
+
+וְקֶ֤צֶף גָּדֹול֙ אֲנִ֣י קֹצֵ֔ף עַל־הַגֹּויִ֖ם הַשַּֽׁאֲנַנִּ֑ים אֲשֶׁ֤ר אֲנִי֙ קָצַ֣פְתִּי מְּעָ֔ט וְהֵ֖מָּה עָזְר֥וּ לְרָעָֽה׃
+
+"Гневом великим Я гневаюсь на народы беззаботные, которые, когда Я прогневался немного, они укрепились чтобы делать зло".
+
+שַאֲנן: спокойный, беспечный, беззаботный, безопасный, мирный.
+
+עזר: помогать, поддерживать, приходить на помощь, получать помощь, быть поддерживаемым. помогать.
+
+# Когда Я мало прогневался
+
+То есть: "когда Я лишь немного гневался на Мой народ"
+
+# Они укрепились чтобы делать зло
+
+Из Зах. 1:15, как и из видений второго и восьмого, выясняется, что ходатайство Ангела Господня за избранный народ, очевидно, представляло, по своему содержанию нечто напоминающее Откр.6:10: доколе Владыка Святый и Истинный, не судишь и не мстишь.
diff --git a/zec/01/16.md b/zec/01/16.md
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+# Поэтому так говорит Господь: "Я поворачиваюсь к Иерусалиму с милосердием. В нём будет построен Мой дом, — говорит Господь Саваоф, — и землемерная верёвка протянется по Иерусалиму
+
+לָכֵ֞ן כֹּֽה־אָמַ֣ר יְהוָ֗ה שַׁ֤בְתִּי לִירוּשָׁלִַ֨ם֙ בְּֽרַחֲמִ֔ים בֵּיתִי֙ יִבָּ֣נֶה בָּ֔הּ נְאֻ֖ם יְהוָ֣ה צְבָאֹ֑ות וְקָוָה יִנָּטֶ֖ה עַל־יְרוּשָׁלִָֽם׃
+
+"Поэтому, так говорит Господь: Я вернусь в Иерусалим с милосердием. Дом Мой построят там, говорит Господь Саваоф. И землемерная верёвка будет протянута на Иерусалим (по Иерусалиму)".
+
+שוב: возвращаться, поворачивать назад, обращаться.
+
+קָוה: шнурок, землемерная верёвка.
+
+# В нём будет построен Мой дом
+
+"В нём" - то есть "в Иерусалиме"; "дом" - значит "храм". Здесь можно использовать действительный залог: "Мой народ построит храм в Иерусалиме".
+
+# Землемерная верёвка протянется по Иерусалиму
+
+Теперь Господь обещает вновь обратиться с милосердием к Иерусалиму и к другим еврейским городам, которые Он называет «Своими» (стих 17). Бедствиям Его народа наступает конец, в Иерусалиме будет сооружен храм, и это станет знаком того, что обитающий в нем Иегова опять приблизится к Своему народу.
diff --git a/zec/01/17.md b/zec/01/17.md
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+++ b/zec/01/17.md
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+# Ещё провозгласи и скажи: "Так говорит Господь Саваоф: "Мои города снова переполнятся добром, Господь утешит Сион и снова изберёт Иерусалим"
+
+עֹ֣וד׀ קְרָ֣א לֵאמֹ֗ר כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות עֹ֛וד תְּפוּצֶ֥ינָה עָרַ֖י מִטֹּ֑וב וְנִחַ֨ם יְהוָ֥ה עֹוד֙ אֶת־צִיֹּ֔ון וּבָחַ֥ר עֹ֖וד בִּירוּשָׁלִָֽם׃ ס
+
+"Еще провозгласи и скажи: так говорит Господь Саваоф. Снова переполнятся города Мои благами. И утешит Господь Сион и заключит завет с Иерусалимом".
+
+פוץ: переполняться, переливаться.
+
+טוֹב: хороший (добрый, благой, красивый, прекрасный, благополучный, счастливый, полезный, приятный, желаемый).
+
+בחר: избирать, выбирать, отбирать, предпочитать; 2. возм. вступать в завет, 3. объединяться, подружиться.
+
+# Снова переполнятся города Мои благами
+
+Вновь отстроится столица Иудеи (землемерная вервь протянется по ней), и города ее переполнятся добром. Забудутся горькие дни плена, потому что благоволение Иеговы будет возвращено истинным почитателям Его, которым Он, в лица Иерусалима, «возвратит избранность» их. В Библии множество параллельных мест говорящих о том же (Втор. 13:17; 30:3; Ис. 14:1; 49:15; Зах. 2:12; 3:2).
+
+Согласно новозаветному виденю полное осуществление этих благословений совершится, когда на землю вернется Иисус Христос. В полноте своей они таким образом, относятся к Тысячелетнему царству и его храму. Хотя восстановление второго храма завершено было примерно через четыре года после произнесения Захарией этого пророчества (Езд. 6:15), а частичное восстановление Иерусалима еще приблизительно через 80 лет (Неем. 6:15), из некоторых видений пророка Иезекииля следует, что слава Божия не возвратится в храм до начала тысячелетнего правления Христа.
+
+Тем не менее, современниками Захарии обетования, полученные им свыше, могли быть восприняты как подлежавшие скорому осуществлению, и это, очевидно, придало им силы физические и душевные, в которых они так нуждались для продолжения строительных работ.
diff --git a/zec/01/18.md b/zec/01/18.md
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+# Я поднял мои глаза и увидел четыре рога
+
+וָאֶשָּׂ֥א אֶת־עֵינַ֖י וָאֵ֑רֶא וְהִנֵּ֖ה אַרְבַּ֥ע קְרָנֹֽות׃
+
+"И поднял я глаза и увидел я, вот, четыре рога".
+
+אַרְבַּ֥ע קְרָנֹֽות: Четыре рога.
+
+Подняв глаза, пророк увидел… четыре рога и, вероятно, чуть позже – четырех рабочих (скорее мастеров; соответствующим евр. словом обозначались люди, работавшие по дереву, камню или металлу, то есть, ремесленников).
+
+Снова спрашивает Захария пояснения у Ангела. Услышанное им в ответ станет более понятным, если вспомнить, что рог символизировал на древнем Востоке непобедимую силу (сравните с Мих. 4:13) и часто – царя из язычников как представителя своего царства (Дан. 7:24; Откр. 17:12).
diff --git a/zec/01/19.md b/zec/01/19.md
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+# И я спросил ангела, который говорил со мной: "Что это?" Он ответил мне: "Это рога, разбросавшие Иуду, Израиль и Иерусалим
+
+וָאֹמַ֗ר אֶל־הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י מָה־אֵ֑לֶּה וַיֹּ֣אמֶר אֵלַ֔י אֵ֤לֶּה הַקְּרָנֹות֙ אֲשֶׁ֣ר זֵר֣וּ אֶת־יְהוּדָ֔ה אֶת־יִשְׂרָאֵ֖ל וִירוּשָׁלָֽם׃
+
+"И сказал я ангелу, говорившему со мной, что это? И сказал мне: это рога: которые рассеяны по Иудее, Израилю и Иерусалиму".
+
+זרה: рассыпать, рассеивать; 2. веять, просеивать.
+
+# Это рога, разбросавшие Иуду, Израиль и Иерусалим
+
+Здесь четыре рога являются образом языческих сил, дерзких и самонадеянных (в стихе 21 они прямо названы «роги народов»), которые разбросали Иуду, Израиля и Иерусалим (подразумеваются все те враждебные евреям народы, которые изгоняли из земли, дарованной ему Богом, избранный Им народ). Авторы некоторых толкований на книгу Захарии склонны видеть в этих четырех рогах образ тех четырех языческих царств, которые были явлены в его видениях Даниилу (Дан. 2 и 7).
diff --git a/zec/01/20.md b/zec/01/20.md
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+# Потом Господь показал мне четырёх ремесленников
+
+וַיַּרְאֵ֣נִי יְהוָ֔ה אַרְבָּעָ֖ה חָרָשִֽׁים
+
+"И показал мне Господь четырех ремесленников".
+
+חָרָש: ремесленник, искусный мастер (резчик, художник, кузнец, плотник).
+
+Четыре здесь число полноты, символизирующее всех вообще врагов Израиля на протяжении истории. 2. Четыре рога символизируют те четыре державы древности, которые воевали с еврейским народом и изгоняли его из его земли прежде, чем его видение явлено было Захарии. Под «рогами» могут следовательно подразумеваться Ассирия, Египет, Вавилония и Мидо-Персия.
diff --git a/zec/01/21.md b/zec/01/21.md
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+# Я спросил: "Что они идут делать?" Он ответил мне так: "Эти рога разбросали Иуду, так что никто не может поднять свою голову, а эти пришли, чтобы привести их в страх, сбить рога народов, поднявших свой рог против земли Иуды, чтобы рассеять её"
+
+וָאֹמַ֕ר מָ֛ה אֵ֥לֶּה בָאִ֖ים לַֽעֲשֹׂ֑ות וַיֹּ֣אמֶר לֵאמֹ֗ר אֵ֣לֶּה הַקְּרָנֹ֞ות אֲשֶׁר־זֵ֣רוּ אֶת־יְהוּדָ֗ה כְּפִי־אִישׁ֙ לֹא־נָשָׂ֣א רֹאשֹׁ֔ו וַיָּבֹ֤אוּ אֵ֨לֶּה֙ לְהַחֲרִ֣יד אֹתָ֔ם לְיַדֹּ֞ות אֶת־קַרְנֹ֣ות הַגֹּויִ֗ם הַנֹּשְׂאִ֥ים קֶ֛רֶן אֶל־אֶ֥רֶץ יְהוּדָ֖ה לְזָרֹותָֽהּ׃
+
+"И сказал: что эти идут делать? И сказал, говоря: это рога, которые рассеяли Иуду, так, что ни один человек не может поднять голову свою. И пришли эти, чтобы устрашить их, и чтобы сбросить рога народов, поднявший рог над землей Иудеи, чтобы рассеять её".
+
+קֶרֶן: рог; в переносном смысле как символ могущества, славы; 2. гора; 3. луч.
+
+פֶה: рот, уста, пасть, отверстие, устье, острие (меча); 2. пим (мера веса в 7.5 гр., равная 2/3 сикля. Раньше значение этого слова было неизвестно, но недавно археологи нашли несколько гирек с надписью „пим".
+
+חרד: трепетать, содрогаться, пугаться. пугать, приводить в страх, заставить содрогнуться от страха.
+
+ידה: стрелять, бросать, сбрасывать, метать.
+
+# Так что никто не может поднять свою голову
+
+Итак, выяснение того, кто понимался (или что понималось) под «рабочими», зависит от того, что означали «роги». И если последние действительно символизировали царства, сменявшие друг друга в видении Даниила (Дан. 2,7), то под «рабочими» понимались Мидо-Персия, Греция, Рим и мессианское Царство соответственно.
+
+Иначе говоря, в образе рабочих Захарии явлены были народы, включая Персию, которые Бог использовал для того, чтобы покончить с прежними угнетателями Его народа. Так или иначе, Захарии открыто было во втором его видении, что у Господа всегда уготованы орудия избавления Израиля от всех его врагов.
diff --git a/zec/01/intro.md b/zec/01/intro.md
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+# Захария 1 Общие замечания
+
+## Оформление главы и её отличительные черты
+
+Несмотря на то, что данная глава представляет собой прозу, Захария использует большое количество символов и образов, показанных ему Господом.
+
+В некоторых библейских версиях цитаты принято печатать с небольшим отступом вправо. В английской ULB, а также в некоторых других английских версиях так оформлены 1:3-6 и 14-17, являющиеся пространными цитатами.
+
+## Важная концепция
+
+### Видения
+
+Настоящая книга представляет собой ряд видений и сновидений, показанных пророку Захарии. Очень важно сохранить первоначальное их значение без какого-либо субъективного толкования.
+
+## Прочие трудности, встречающиеся при переводе данной главы
+
+### Даты
+
+В этой главе Захария говорит о двух датах. Если сравнивать данное пророчество с книгой Аггея, то становится очевидно, что оно было провозглашено всего через несколько недель после пророчества Аггея. Следует также учесть, что Аггей и Захария находились в двух разных местах: первый - в Иерусалиме, а второй - где-то за его пределами.
+
+## Структура главы
+
+1–6. Надписание и вступительное пророческое увещание. 7. Надписание второго откровения посредством видений и символического действия. 8–17. Видение первое: всадник между миртами и кони различных цветов. 18–21. Видение второе – четырех рогов и четырех рабочих.
+
+Ссылки:
+
+  * **[Захария 1:1 Замечания](./01.md)**
+  * **[Захария intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/zec/02/01.md b/zec/02/01.md
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+# Я поднял глаза и увидел мужчину, у которого в руке землемерная верёвка.
+
+וָאֶשָּׂ֥א עֵינַ֛י וָאֵ֖רֶא וְהִנֵּה־אִ֑ישׁ וּבְיָדֹ֖ו חֶ֥בֶל מִדָּֽה׃
+
+"И я поднял глаза мои и увидел: и вот мужчина и в руке его веревка измерительная."
+
+חֶבֶל: верёвка; 2. верёвка измерительная, мера длины.
+
+מִדָה: мера; 2. размер; 3. измерение.
+
+Заметим, что фразой И снова я поднял глаза (сравните с 1:18; 5:1,9; 6:1) передается не только факт перехода от одного видения к другому, но и преемственная связь нового видения с предыдущим. Суд Божий над языческими народами предполагает, в продолжение событий, расширение Богом пределов Иерусалима и защиту его от врагов его. В этом суть второго видения, которая сомнения не вызывает. Однако детали его не всеми воспринимаются однозначно; споры ведутся по трем вопросам. Это лица (люди, ангелы?), предстающие перед Захарией в видении; это направление их передвижений; и, наконец, вопрос о том, кто говорит в 2:4-13. Так, некоторые толкователи отождествляют юношу из стиха 4 с «мужем», в руке которого была землемерная вервь (измерительный инструмент).
+
+Другие склонны видеть в последнем некий «анонимный персонаж». Представляется, однако, что правильнее отождествить «юношу» с самим Захарией, которому сообщается о предстоящем «расширении» Иерусалима (стихи 4-13) в объяснение миссии «мужа с землемерной верьвью». Кто этот «землемер», не поясняется, но есть основания для отождествления его с Ангелом Господним (1:11; 3:1; сравните с Иез. 40:3). Эта догадка подтверждается при сравнении первого видения Захарии со вторым его видением: «муж с землемерной верьвью», Ангел Господень и Ангел, «говоривший с Захарией», – одно и то же Лицо. Он объясняет пророку смысл откровения, получаемого им свыше. В любом случае записанное в Зах. 2:4-13 есть сообщение (или серия сообщений), которое Сам Господь адресует в первую очередь юноше (стихи 4-5), затем Израилю (стихи 6-12) и наконец всему человечеству (стих 13).
diff --git a/zec/02/02.md b/zec/02/02.md
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index 00000000..b755454c
--- /dev/null
+++ b/zec/02/02.md
@@ -0,0 +1,11 @@
+# Я спросил: "Куда ты идёшь?" Он ответил мне: "Измерять Иерусалим, чтобы видеть, какая у него ширина и какая у него длина".
+
+וָאֹמַ֕ר אָ֖נָה אַתָּ֣ה הֹלֵ֑ךְ וַיֹּ֣אמֶר אֵלַ֗י לָמֹד֙ אֶת־יְר֣וּשָׁלִַ֔ם לִרְאֹ֥ות כַּמָּֽה־רָחְבָּ֖הּ וְכַמָּ֥ה אָרְכָּֽהּ׃
+
+"И я сказал: куда ты идешь? И он сказал мне: чтобы измерить Иерусалим, чтобы видеть, какая ширина его и какая длина его."
+
+אָן: где?, куда?.
+
+מדד: мерить, отмерять, измерять.
+
+Итак, «муж» из стиха 1 шел, как отвечено было Захарии на его вопрос, измерять Иерусалим – вероятно, для определения его границ в то время, от которых впоследствии ему предстояло разростаться «вдаль и вширь».
diff --git a/zec/02/03.md b/zec/02/03.md
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--- /dev/null
+++ b/zec/02/03.md
@@ -0,0 +1,11 @@
+# И выходит ангел, говоривший со мной, а другой ангел идёт ему навстречу.
+
+וְהִנֵּ֗ה הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י יֹצֵ֑א וּמַלְאָ֣ךְ אַחֵ֔ר יֹצֵ֖א לִקְרָאתֹֽו׃
+
+"И вот ангел, который говорил со мной, выходит, а другой ангел идет навстречу ему."
+
+מַלְאָךְ: ангел, посланец, посол, вестник.
+
+אַחֵר: другой, иной, чужой.
+
+Трудно определить «векторы» передвижения Ангелов в стихе 3. Но цель этого передвижения ясна: донести до «юноши» (Захарии) весть о том, что в будущем Иерусалим сделается городом без стен (эта деталь отсутствует в русском тексте, где сказано: Иерусалим заселит окрестности; в англ. тексте, где говорится об отсутствии «стен» (границ) как таковых, мысль оригинала передана точнее).
diff --git a/zec/02/04.md b/zec/02/04.md
new file mode 100644
index 00000000..97c9b677
--- /dev/null
+++ b/zec/02/04.md
@@ -0,0 +1,11 @@
+# Он сказал ему: "Беги, скажи этому юноше: Иерусалим заселит окрестности из-за множества людей и скота в нём.
+
+וַיֹּ֣אמֶר אלו רֻ֗ץ דַּבֵּ֛ר אֶל־הַנַּ֥עַר הַלָּ֖ז לֵאמֹ֑ר פְּרָזֹות֙ תֵּשֵׁ֣ב יְרוּשָׁלִַ֔ם מֵרֹ֥ב אָדָ֛ם וּבְהֵמָ֖ה בְּתֹוכָֽהּ׃
+
+"И сказал он этому: беги, скажи юноше этому, говоря: неукреплённые местности заселит Иерусалим из-за множества людей и скота в нём."
+
+פְרָזוֹת: неукрепленная или открытая местность, неограждённое селение.
+
+רב: множество.
+
+Ангел поясняет пророку, что городом без определенных границ Иерусалим станет по причине множества людей и скота в нем. Правомочно домыслить, что, благословляемый Богом, город этот не будет нуждаться в границах (стенах) и как в средстве защиты от неприятелей.
diff --git a/zec/02/05.md b/zec/02/05.md
new file mode 100644
index 00000000..e353f2a0
--- /dev/null
+++ b/zec/02/05.md
@@ -0,0 +1,11 @@
+# А я буду для него, — говорит Господь, — огненной стеной вокруг него и прославлюсь посреди него.
+
+וַאֲנִ֤י אֶֽהְיֶה־לָּהּ֙ נְאֻם־יְהוָ֔ה חֹ֥ומַת אֵ֖שׁ סָבִ֑יב וּלְכָבֹ֖וד אֶֽהְיֶ֥ה בְתֹוכָֽהּ׃
+
+"И Я буду для него, говорит Яхве, стеной огненной вокруг и слава Моя будет посреди него."
+
+חוֹמָה: стена (городская), ограда.
+
+כָבוֹד: слава, величие, великолепие.
+
+Тем более Господь прямо говорит: Он Сам будет защитой городу, уподобившись огненной стене вокруг него. Окончание стиха 5 точнее, видимо, передано в англ. переводе: «И Я буду славой посреди него». Это обетование определенно связано с личным присутствием Господа – в лице Мессии – в земном Иерусалиме, столице Тысячелетнего царства. Иезекиилю открылось возвращение Божией славы (шехины) в храм будущего (Иез. 43:2-5), но Захария слышит в своем видении, что явление славы Господней будет простираться на весь город.
diff --git a/zec/02/06.md b/zec/02/06.md
new file mode 100644
index 00000000..5050488d
--- /dev/null
+++ b/zec/02/06.md
@@ -0,0 +1,13 @@
+# Горе, горе! Бегите из северной страны, — говорит Господь, — ведь по четырём небесным сторонам Я рассеял вас, — говорит Господь.
+
+הֹ֣וי הֹ֗וי וְנֻ֛סוּ מֵאֶ֥רֶץ צָפֹ֖ון נְאֻם־יְהוָ֑ה כִּ֠י כְּאַרְבַּ֞ע רוּחֹ֧ות הַשָּׁמַ֛יִם פֵּרַ֥שְׂתִּי אֶתְכֶ֖ם נְאֻם־יְהוָֽה׃
+
+"О горе! О горе! И бегите из земли северной, говорит Яхве, потому что по четырем ветрам небесным Я рассеял вас, говорит Яхве."
+
+הוֹי: О!, О горе!.
+
+נוס: бежать, убегать, разбегаться, обращаться в бегство.
+
+פרש: рассеивать.
+
+Сказанное в стихах 6-13 как бы служит «практическим дополнением» к третьему видению, вытекающим из него обращением к Сиону (здесь это евреи, современники Захарии, все еще находящиеся в Вавилонии; стих 7). Страной северной (стих 6) названа Вавилония – потому, что вторжение ее армий в Иудею происходило с севера. Вместо ибо по четырем ветрам в стихе 6, лучше, полагают, читать «подобно четырем ветрам»; тут метафорическое описание рассеяния евреев по чужим землям, но, возможно, нарочито подчеркивается мысль о насильственном характере этого рассеяния.
diff --git a/zec/02/07.md b/zec/02/07.md
new file mode 100644
index 00000000..63e798c6
--- /dev/null
+++ b/zec/02/07.md
@@ -0,0 +1,11 @@
+# Спасайся, Сион, обитающий у дочери Вавилона.
+
+הֹ֥וי צִיֹּ֖ון הִמָּלְטִ֑י יֹושֶׁ֖בֶת בַּת־בָּבֶֽל׃
+
+"О горе! Сион спасайся, обитающий (живущий) у дочери Вавилона."
+
+מלט: спасаться, избавляться.
+
+ישב: жить, обитать, пребывать.
+
+Побуждение евреев, остающихся в Вавилонии, побыстрее спасаться оттуда (стих 7), видимо, объясняется тем, что пока еще могущественной державе этой угрожает – и пророк знает это – скорый гнев Божий. Жить там становится небезопасным, ибо евреев, «укоренившихся» среди язычников, постигнет та же участь, что их.
diff --git a/zec/02/08.md b/zec/02/08.md
new file mode 100644
index 00000000..3745e10f
--- /dev/null
+++ b/zec/02/08.md
@@ -0,0 +1,13 @@
+# Потому что так говорит Господь Саваоф: "Он для славы послал Меня к народам, которые грабили вас, ведь касающийся вас касается зрачка Его глаза.
+
+כִּ֣י כֹ֣ה אָמַר֮ יְהוָ֣ה צְבָאֹות֒ אַחַ֣ר כָּבֹ֔וד שְׁלָחַ֕נִי אֶל־הַגֹּויִ֖ם הַשֹּׁלְלִ֣ים אֶתְכֶ֑ם כִּ֚י הַנֹּגֵ֣עַ בָּכֶ֔ם נֹגֵ֖עַ בְּבָבַ֥ת עֵינֹֽו׃
+
+"Потому что так говорит Яхве Саваоф: для славы Он послал Меня к народам, которые грабили вас, потому что кто касается вас касается глазного яблока глаза Его."
+
+שלח: посылать, отсылать, отпускать, простирать (руку).
+
+נגע: касаться, дотрагиваться, достигать.
+
+בָבָה: глазное яблоко.
+
+В стихах 8-9, по всей вероятности, говорит Сам Господь (как Ангел Господень или как Мессия), хотя некоторые комментаторы фразу для славы Он послал меня к народам, грабившим вас (стих 8), а также последнюю фразу в стихе 9, склонны вкладывать в уста Захарии, обосновывающего тут, по их мнению, свое пророческое призвание. Начало (в стихе 8) трудной еврейской фразы звучит в других переводах (в частности, в английских) как «после славы» (подразумевается, прославив. Он послал меня.
diff --git a/zec/02/09.md b/zec/02/09.md
new file mode 100644
index 00000000..042bcb4f
--- /dev/null
+++ b/zec/02/09.md
@@ -0,0 +1,9 @@
+# И Я подниму на них Мою руку, они станут добычей своих рабов, и тогда узнаете, что Господь Саваоф послал Меня.
+
+כִּ֠י הִנְנִ֨י מֵנִ֤יף אֶת־יָדִי֙ עֲלֵיהֶ֔ם וְהָי֥וּ שָׁלָ֖ל לְעַבְדֵיהֶ֑ם וִֽידַעְתֶּ֕ם כִּֽי־יְהוָ֥ה צְבָאֹ֖ות שְׁלָחָֽנִי׃
+
+"Потому что, вот, Я потрясу рукой Моей на них, и они станут добычей для рабов своих, и вы узнаете, что Яхве Саваоф послал Меня."
+
+נוף: потрясать или махать (рукой в знак угрозы).
+
+Мысль здесь, по-видимому, та, что Бог «послал» (пророческое прошедшее), т. е. пошлет, Мессию судить народы, грабившие Израиль. При таком прочтении исполнение сказанного в стихе 8 относят ко второму пришествию Христа (Матф. 25:31-46). В последней фразе стиха 8 выражена мысль об особом значении для Господа Израиля, которого Он бережет, словно зеницу ока.
diff --git a/zec/02/10.md b/zec/02/10.md
new file mode 100644
index 00000000..09f818e5
--- /dev/null
+++ b/zec/02/10.md
@@ -0,0 +1,13 @@
+# Радуйся и веселись, дочь Сиона! Потому что Я приду и поселюсь посреди тебя, — говорит Господь.
+
+רָנִּ֥י וְשִׂמְחִ֖י בַּת־צִיֹּ֑ון כִּ֧י הִנְנִי־בָ֛א וְשָׁכַנְתִּ֥י בְתֹוכֵ֖ךְ נְאֻם־יְהוָֽה׃
+
+"Ликуй и веселись (радуйся), дочь Сиона! Потому что, вот, Я приду и буду пребывать (жить) посреди тебя, говорит Яхве."
+
+רנן: кричать (от радости или от горя), восклицать, ликовать.
+
+שמח: радоваться, веселиться, торжествовать.
+
+שכן: обитать, пребывать, жить, населять.
+
+Непосредственно с этим предсказанием Захария обращался к тому «остатку», который уже возвратился в Иерусалим. Но опять-таки причина для ликования и веселья, к которым он призывал дщерь Сиона, крылась не столько в их времени и обстоятельствах, сколько в мессианском будущем, когда земля готова будет встретить Господа Иисуса Христа как своего Царя. Ведь именно тогда поселится Господь среди еврейского народа, взойдя для управления землею на трон Давидов.
diff --git a/zec/02/11.md b/zec/02/11.md
new file mode 100644
index 00000000..768c9d34
--- /dev/null
+++ b/zec/02/11.md
@@ -0,0 +1,11 @@
+# В тот день многие народы присоединятся к Господу и будут Моим народом. Я поселюсь посреди тебя, и узнаешь, что Господь Саваоф послал Меня к тебе.
+
+וְנִלְווּ֩ גֹויִ֨ם רַבִּ֤ים אֶל־יְהוָה֙ בַּיֹּ֣ום הַה֔וּא וְהָ֥יוּ לִ֖י לְעָ֑ם וְשָׁכַנְתִּ֣י בְתֹוכֵ֔ךְ וְיָדַ֕עַתְּ כִּי־יְהוָ֥ה צְבָאֹ֖ות שְׁלָחַ֥נִי אֵלָֽיִךְ׃
+
+"И присоединятся народы многие к Яхве в тот день, и они будут народом Моим, и Я буду жить посреди тебя, и ты узнаешь, что Яхве Саваоф послал Меня к тебе."
+
+לוה: присоединяться, прилепляться.
+
+תָוךְ: (по)среди, между, внутри.
+
+Возможно, однако, что здесь, как и у пророка Исаии (Ис. 9:6-7; 61:1-2), подразумеваются оба пришествия Христа на землю. И все же по глубинному смыслу своему эта часть предсказания Захарии более относится ко второму пришествию Спасителя, когда благословения, изливаемые Богом на Израиль, «перельются через край», и другие страны (многие народы) тоже познают всю радость их на себе. Они, как и евреи, станут чтить Господа (сравните с Зах. 8:20-23; 14:16; Ис. 2:3).
diff --git a/zec/02/12.md b/zec/02/12.md
new file mode 100644
index 00000000..05877176
--- /dev/null
+++ b/zec/02/12.md
@@ -0,0 +1,13 @@
+# Тогда Господь возьмёт Иуду во владение, в Свою долю на святой земле, и снова изберёт Иерусалим.
+
+וְנָחַ֨ל יְהוָ֤ה אֶת־יְהוּדָה֙ חֶלְקֹ֔ו עַ֖ל אַדְמַ֣ת הַקֹּ֑דֶשׁ וּבָחַ֥ר עֹ֖וד בִּירוּשָׁלִָֽם׃
+
+"И возьмет во владение Яхве Иуду, в удел Свой на земле святой, и Он изберет снова Иерусалим."
+
+נחל: брать во владение, приобретать.
+
+בחר: избирать, выбирать, отбирать, предпочитать.
+
+עוֹד: ещё, опять, снова, уже.
+
+Привычной «формулой» в тот день обозначен будущий протяженный во времени «день Господень», когда Мессия станет судить народы, и в тысячелетнее правление Свое исполнит все заветы, заключенные Богом с Израилем. Примечательно, что фраза о святой земле (как наследии, уделе Господа) употреблена в Библии только здесь. В третий раз повторена тут мысль об избрании Иерусалима Господом (в 2:12 как «столицы мира» в правление Его на земле; сравните с 1:17; 3:2; сравните также с Ис. 2:1-2).
diff --git a/zec/02/13.md b/zec/02/13.md
new file mode 100644
index 00000000..0d6ae295
--- /dev/null
+++ b/zec/02/13.md
@@ -0,0 +1,13 @@
+# Пусть все умолкнут перед Господом! Потому что Он поднимается от Своего святого жилища".
+
+הַ֥ס כָּל־בָּשָׂ֖ר מִפְּנֵ֣י יְהוָ֑ה כִּ֥י נֵעֹ֖ור מִמְּעֹ֥ון קָדְשֹֽׁו׃
+
+"Пусть молчит всякая плоть перед Яхве! Потому что Он восстает от жилища святого Своего."
+
+הסה: молчать, успокаиваться, умолкать.
+
+בָשָר: плоть, тело, мясо.
+
+עור: пробуждаться, возбуждаться, раздражаться, восставать.
+
+Торжественный призыв ко всей человеческой расе проникнуться благоговейным молчанием пред лицем Господа всемогущего.
diff --git a/zec/02/intro.md b/zec/02/intro.md
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+# Захария 2 Общие замечания
+
+## Содержание главы и её оформление
+
+Данная глава написана в прозе. В ней описывается третье видение Захарии, наполненное символами, самым важным из которых является землемерная верёвка.
+
+В некоторых библейских версиях принято отделять цитаты от основного текста. В ULB, а также в некоторых других английских версиях, стихи 2:4-13 печатаются с небольшим отступом вправо, поскольку являются пространной цитатой.
+
+## Важная концепция
+
+### Видения
+
+Настоящая книга представляет собой ряд видений и сновидений, показанных пророку Захарии. Очень важно сохранить первоначальное их значение без какого-либо субъективного толкования. Уделите особое внимание переводу каждого понятия на ваш родной язык.
+
+## Изобразительные средства речи
+
+### "Говорит Господь"
+
+В настоящей главе это выражение встречается несколько раз.
+
+## Ссылка:
+
+  * **[Захария 2:1 Замечания](./01.md)**
+
+**[<<](../01/intro.md) | [>>](../03/intro.md)**
diff --git a/zec/03/01.md b/zec/03/01.md
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+# Общие замечания:
+
+Господь показывает Захарии первосвященника Иисуса.
+
+# Он показал мне Иисуса, первосвященника, стоявшего перед ангелом Господа, и сатану, стоявшего справа от него, чтобы противодействовать ему
+
+וַיַּרְאֵ֗נִי אֶת־יְהֹושֻׁ֨עַ֙ הַכֹּהֵ֣ן הַגָּדֹ֔ול עֹמֵ֕ד לִפְנֵ֖י מַלְאַ֣ךְ יְהוָ֑ה וְהַשָּׂטָ֛ן עֹמֵ֥ד עַל־יְמִינֹ֖ו לְשִׂטְנֹֽו׃
+
+"И явил мне Иисуса, священника великого, стоящего перед лицом ангела Господня. А сатана, стоял на право (от него, справа), чтобы противиться ему".
+
+ימִין: правый, направо.
+
+שטן: ненавидеть, враждовать, подстерегать, противодействовать.
+
+Важная «деталь» отражена в начале первого стиха: слово «стоять» (стоящего) применительно к Иисусу иерею (первосвященнику) тут практически равнозначно техническому термину «предстоять пред Господом», означавшему священническое служение Ему (сравните с Втор. 10:8; 2 Пар. 29:11).
+
+Здесь таким образом ясный намек на божественную природу Ангела Господня; в тождественности Его Христу (в предвоплощении Его) не оставляет сомнения стих 2, где ангел, прямо названный Господом, «отделяет», или отличает. Себя, обращаясь к сатане, от Господа же (толкование на 1:11).
+
+Тождественность эта подтверждается в 3:4, где то, что ангел делает, фактически равносильно прощению греха, вины. Из-за «противодействия» сатаны сцена священнического служения превращается как бы в сцену суда: обвиняемым в нем является священнослужитель Иисус.
diff --git a/zec/03/02.md b/zec/03/02.md
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+++ b/zec/03/02.md
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+# Господь сказал сатане: "Пусть запретит тебе Господь, сатана! Пусть запретит тебе Господь, избравший Иерусалим! Разве он не головня, выхваченная из огня?
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֶל־הַשָּׂטָ֗ן יִגְעַ֨ר יְהוָ֤ה בְּךָ֙ הַשָּׂטָ֔ן וְיִגְעַ֤ר יְהוָה֙ בְּךָ֔ הַבֹּחֵ֖ר בִּירֽוּשָׁלִָ֑ם הֲלֹ֧וא זֶ֦ה א֖וּד מֻצָּ֥ל מֵאֵֽשׁ׃
+
+"И сказал Господь сатане: запретит Господь тебе, сатана. Запретит Господь тебе избравший Иерусалим. Разве это не головня, вытащенная из огня"?
+
+גּער: обличать, укорять, бранить, грозить, запрещать.
+
+אוּד: головня, обгорелое полено.
+
+נצל: быть избавленным, избавляться, спасаться, вытаскивать, исторгать.
+
+# Головня, вытащенная из огня
+
+Головня - это обгоревшее полено. Ангел Господа сравнивает Иисуса, освобождённого из вавилонского плена, с куском дерева, вытащенным из огня до того, как оно полностью сгорело. И именно факт избрания Господом Иерусалима, Его намерение возвратить Свою милость Израилю вызывают у сатаны «возражения» (противодействие с его стороны). Между тем, из последней фразы стиха 2 – не головня ли он (Иерусалим), исторгнутая из огня? – следует: Господь не отрицает, что грехи Его народа велики, но он и потерпел за них достаточно – едва не погиб при уничтожении своей столицы и в пути на чужбину, много выстрадал в изгнании…
+
+Возвращаясь к Иисусу как к тому, кто представляет Израиль в сцене суда, заметим, что вина в сущности снимается по воле Господа не с него (стих 4), а с земли (народа): стих 9. «Забегая вперед», отметим и следующее: первосвященник Иисус и его «собратья» по служению (стих 8) названы «мужами знаменательными», точнее, «мужами знамения», в том смысле, что они символизировали вещи, которым лишь предстояло прийти (подробнее об этом в толковании на стихи 8-10). Итак, подобно тому, как в День очищения первосвященник Израиля представлял народ в целом (Лев. 16:1-10), в четвертом видении Захарии в лице Иисуса, сына Иоседекова, тоже обвиняется, но затем оправдывается Господом избранный Им народ.
diff --git a/zec/03/03.md b/zec/03/03.md
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+++ b/zec/03/03.md
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+# Иисус был одет в запятнанную одежду и стоял перед ангелом
+
+וִיהֹושֻׁ֕עַ הָיָ֥ה לָבֻ֖שׁ בְּגָדִ֣ים צֹואִ֑ים וְעֹמֵ֖ד לִפְנֵ֥י הַמַּלְאָֽךְ׃
+
+"Иисус был одет в одежды грязные, и стоял перед лицом ангела".
+
+צוֹא: грязный, запятнанный.
+
+וְעֹמֵ֖ד לִפְנֵ֥י הַמַּלְאָֽךְ׃: И стоял перед лицом ангела.
+
+# Иисус был одет в запятнанную одежду
+
+В этом видении запятнанная одежда символизировала греховность. Обвинения сатаны видимо были основаны на том, что Иисус недостоин священства. Если первосвященник нечист, то кто может судить народ?
diff --git a/zec/03/04.md b/zec/03/04.md
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+++ b/zec/03/04.md
@@ -0,0 +1,15 @@
+# Который отвечал стоявшим перед ним, говоря: "Снимите с него запятнанную одежду!" А ему самому сказал: "Смотри, я снял с тебя твой грех и одеваю тебя в торжественную одежду
+
+וַיַּ֣עַן וַיֹּ֗אמֶר אֶל־הָעֹמְדִ֤ים לְפָנָיו֙ לֵאמֹ֔ר הָסִ֛ירוּ הַבְּגָדִ֥ים הַצֹּאִ֖ים מֵעָלָ֑יו וַיֹּ֣אמֶר אֵלָ֗יו רְאֵ֨ה הֶעֱבַ֤רְתִּי מֵעָלֶ֨יךָ֙ עֲוֹנֶ֔ךָ וְהַלְבֵּ֥שׁ אֹתְךָ֖ מַחֲלָצֹֽות׃
+
+"И отвечал и сказал стоящим пред лицом его, говоря: Снимите одежды грязные с него. И сказал ему: Смотри, я забрал у тебя вину твою и одеваю тебя в торжественные одежды".
+
+סור: сворачивать, отклоняться, удаляться, уклоняться; 2. быть отставленным, 3. изгибать, извращать, поворачивать, 4. снимать, убирать, отклонять, отставлять, отменять.
+
+עבר: уносить, забирать.
+
+מַחֲלָצוֹת: мн.ч. торжественные или фестивальные одежды.
+
+Снятие с первосвященника «запятнанных одежд» служебными ангелами есть образ снятия с него вины – как его собственной, так и народа, который он представляет. Одежды торжественные, в значении «праздничных» (по другим переводам – «чистые»), в которые облекают затем Иисуса, говорят о радости и чистоте, ассоциирующихся с прощением.
+
+Чистый кидар, или тюрбан, возможно, свидетельствует о торжестве восстановления народа Израиля (в лице его первосвященника) как народа священников (Исх. 19:6).
diff --git a/zec/03/05.md b/zec/03/05.md
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--- /dev/null
+++ b/zec/03/05.md
@@ -0,0 +1,17 @@
+# И сказал: "Оденьте ему на голову чистый кидар". Ему на голову одели чистый кидар и одели его в одежду. Ангел Господа стоял
+
+וָאֹמַ֕ר יָשִׂ֛ימוּ צָנִ֥יף טָהֹ֖ור עַל־רֹאשֹׁ֑ו וַיָּשִׂימוּ֩ הַצָּנִ֨יף הַטָּהֹ֜ור עַל־רֹאשֹׁ֗ו וַיַּלְבִּשֻׁ֨הוּ֙ בְּגָדִ֔ים וּמַלְאַ֥ךְ יְהוָ֖ה עֹמֵֽד׃
+
+"И сказал: Поместите на него тюрбан чистый (кидар) на голову его. И поместили тюрбан чистый на глову его, и одели его в одежды. А ангел Господень стоял".
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать, осаждать, насаждать, посадить, назначать, определять, направлять (глаза), наводить (болезни). ставить знак.
+
+צָניף: головная убор, тюрбан, кидар, чалма, диадема.
+
+# Оденьте
+
+Ангел Господень или Сам Господь обращается к другим ангелам.
+
+# Тюрбан / Кидар
+
+Кидар – головной убор в виде чалмы, часть облачения первосвященника. Новый чистый кидар венчает восстановленные одежды в знак того, что Бог вернул Свое благоволение духовенству (Исх. 28:36-38; 39:30).
diff --git a/zec/03/06.md b/zec/03/06.md
new file mode 100644
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--- /dev/null
+++ b/zec/03/06.md
@@ -0,0 +1,9 @@
+# Ангел Господа засвидетельствовал и сказал Иисусу
+
+וַיָּ֨עַד֙ מַלְאַ֣ךְ יְהוָ֔ה בִּיהֹושֻׁ֖עַ לֵאמֹֽר׃
+
+"И свидетельствовал ангел Господень Иисусу, говоря".
+
+וַיָּ֨עַד֙ מַלְאַ֣ךְ יְהוָ֔ה: и (за)свидетельствовал ангел Господень.
+
+Господь торжественно обещает Иисусу, что если тот будет хранить верность Ему (ходить по… путям Его) и неукоснительно исполнять свой первосвященнический долг (так можно передать смысл фразы «быть на страже Божией», то и Бог благословит его в исполнении им всех его функций, связанных с жизнью храма.
diff --git a/zec/03/07.md b/zec/03/07.md
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+++ b/zec/03/07.md
@@ -0,0 +1,15 @@
+# Так говорит Господь Саваоф: "Если ты будешь ходить Моими путями и если будешь на страже Моей, то будешь судить Мой дом и охранять Мои дворы. Я позволю тебе ходить среди тех, кто стоит здесь
+
+כֹּה־אָמַ֞ר יְהוָ֣ה צְבָאֹ֗ות אִם־בִּדְרָכַ֤י תֵּלֵךְ֙ וְאִ֣ם אֶת־מִשְׁמַרְתִּ֣י תִשְׁמֹ֔ר וְגַם־אַתָּה֙ תָּדִ֣ין אֶת־בֵּיתִ֔י וְגַ֖ם תִּשְׁמֹ֣ר אֶת־חֲצֵרָ֑י וְנָתַתִּ֤י לְךָ֙ מַהְלְכִ֔ים בֵּ֥ין הָעֹמְדִ֖ים הָאֵֽלֶּה׃
+
+"Так говорит Господь Саваоф: если путями Моими будешь ходить, и если будешь повеления Мои хранить (соблюдать), то также и ты будешь производить суд над домом Моим, и также будешь хранить дворы Мои. И дам тебе ходить между стоящими этими".
+
+מִשְמֶרֶת: хранимое, соблюдаемое, обычай, повеление; 2. соблюдение, сбережение, (со)хранение, охрана; 3. стража, страж; 4. долг, служение, служба.
+
+מַהֲלָך: прич. от: ходьба, хождение.
+
+# То будешь судить Мой дом и охранять Мои дворы и Я позволю тебе ходить среди тех, кто стоит здесь
+
+Выражение "ходить среди тех, кто стоит здесь" означает, что Иисус будет иметь те же привилегии, что и ангелы и сможет свободно приходить к Господу. Альтернативный перевод: "сможешь беспрепятственно приходить ко Мне, как и стоящие здесь предо Мною".
+
+Так, в последней фразе стиха 7, возможно, выражена та мысль, что в награду за верное служение Иисус получит (подобно ангелам, «стоящим здесь»; те, о ком говорится в стихе 7, – не то же самое, что «сидящие пред (Иисусом) собратья» (его) в стихе 8) свободный доступ к Богу (как видит это Захария; 3:1).
diff --git a/zec/03/08.md b/zec/03/08.md
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index 00000000..273c6485
--- /dev/null
+++ b/zec/03/08.md
@@ -0,0 +1,23 @@
+# Выслушай же, Иисус, первосвященник, ты и твои собратья, которые сидят перед тобой, достойные мужчины. Я привожу Моего Слугу, Отрасль
+
+שְֽׁמַֽע־נָ֞א יְהֹושֻׁ֣עַ׀ הַכֹּהֵ֣ן הַגָּדֹ֗ול אַתָּה֙ וְרֵעֶ֨יךָ֙ הַיֹּשְׁבִ֣ים לְפָנֶ֔יךָ כִּֽי־אַנְשֵׁ֥י מֹופֵ֖ת הֵ֑מָּה כִּֽי־הִנְנִ֥י מֵבִ֛יא אֶת־עַבְדִּ֖י צֶֽמַח׃
+
+"Слушай, прошу, Иисус, священник великий, и ты, и ближние твои, сидящие пред лицом твоим. Потому что мужи знаменитые они, потому что вот, приведу Я раба Моего, отрасль".
+
+הַיֹּשְׁבִ֣ים לְפָנֶ֔יךָ: сидящие (живущие) пред лицом твоим.
+
+ישב: сидеть, садиться; 2. жить, обитать, пребывать.
+
+מוֹפֵת: знамение, предзнаменование, чудо, указание, диво.
+
+צֶמַח: росток, отрасль.
+
+# Которые сидят перед тобой
+
+Господь называет его и его «собратий» – священников мужами, знаменующими собою то, чему предстоит совершиться. Поясним. Подвергшись как священнослужители символическому очищению от греха (предполагалось, очевидно, что очищение Иисуса (стихи 4-5) распространялось и на них), они сделались прообразом очищения в будущем израильского народа.
+
+# Мужи достойные
+
+Они знаменуют собой грядущего Раба, поскольку, как они суть священники, так и Он выполнит миссию священника. Раба Моего так был назван Моисей в знак особой чести, которой он удостоился от Бога (Чис. 12:6-8).
+
+В Книге пророка Исаии это выражение применяется иногда к Израилю (Ис. 41:8; 44:1-2), а иногда – к Рабу, Который будет окормлять Израиль, т.е. к Мессии (Ис. 42:1-7; 52:13).
diff --git a/zec/03/09.md b/zec/03/09.md
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+++ b/zec/03/09.md
@@ -0,0 +1,21 @@
+# Потому что вот тот камень, который Я кладу перед Иисусом. На этом камне семь глаз. Я вырежу на нём его начертание, — говорит Господь Саваоф, — и в один день удалю грех этой земли
+
+כִּ֣י׀ הִנֵּ֣ה הָאֶ֗בֶן אֲשֶׁ֤ר נָתַ֨תִּי֙ לִפְנֵ֣י יְהֹושֻׁ֔עַ עַל־אֶ֥בֶן אַחַ֖ת שִׁבְעָ֣ה עֵינָ֑יִם הִנְנִ֧י מְפַתֵּ֣חַ פִּתֻּחָ֗הּ נְאֻם֙ יְהוָ֣ה צְבָאֹ֔ות וּמַשְׁתִּ֛י אֶת־עֲוֹ֥ן הָאָֽרֶץ־הַהִ֖יא בְּיֹ֥ום אֶחָֽד׃
+
+"Потому что вот камень, который кладу перед лицом Иисуса. Камень один ит семь глаз. И вот, вырежу на нем надпись, говорит Господь Саваоф. И уберу вину земли ту, в день один".
+
+עַל־אֶ֥בֶן אַחַ֖ת שִׁבְעָ֣ה עֵינָ֑יִם: Камень один и семь глаз.
+
+פתח: открывать, отворять, раскрывать, вырезать (по дереву или по камню).
+
+מוש: убирать, забирать; 2. прекращать; 3. отходить, отступать, уходить.
+
+# На этом камне семь глаз
+
+Это будущее очищение связывалось с приходом Искупителя от греха, Которому тут даются три мессианских титула: раб Господень, ОТРАСЛЬ и камень. Как раб Господень Христос является Тем, Кто приходит, чтобы исполнить волю Отца (Ис. 42:1; 49:3-4; 50:10; 52:13; 53:11). Как Отрасль Давида Христос есть Потомок его, Который поднимет род его к власти и славе из того униженного состояния, в которое он впал (Ис. 4:2; 11:1; Иер. 23:5; 33:15; Зах. 6:12-13).
+
+Будучи камнем в мистическом смысле (Пс. 117:22; Матф. 21:42; 1Пет. 2:6), Он совершит суд над язычниками (Дан. 2:44-45) и сделается «камнем преткновения» для неверующего Израиля (Рим. 9:31-33). Но в конце концов Им будет совершено очищение Израиля, чей грех будет «изглажен» Христом в один день (стих 9).
+
+Некоторые склонны считать этим днем день распятия Христа, но более вероятно, что тут имеется в виду некий день во второе Его пришествие, когда, в конце времени великой скорби, подвиг и заслуга Его крестной смерти зачтены будут Израилю, сделаются его достоянием и станут для него «источником омытая от греха» (Зах. 13:1), источником веры.
+
+Семь глаз на одном камне могут символизировать полноту премудрости Иисуса Христа, то всезнание Его, с которыми Он придет судить мир. Может здесь быть намек и на Святого Духа (Ис. 11:2; Откр. 5:6). «Формула» в тот день в стихе 10, вероятно, подразумевает целый благоприятный период в тысячелетнее правление Иисуса Христа, которое начнется с возвращения Его на землю.
diff --git a/zec/03/10.md b/zec/03/10.md
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+++ b/zec/03/10.md
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+# В тот день, — говорит Господь Саваоф, — будете друг друга приглашать под виноградную лозу и под инжирное дерево
+
+בַּיֹּ֣ום הַה֗וּא נְאֻם֙ יְהוָ֣ה צְבָאֹ֔ות תִּקְרְא֖וּ אִ֣ישׁ לְרֵעֵ֑הוּ אֶל־תַּ֥חַת גֶּ֖פֶן וְאֶל־תַּ֥חַת תְּאֵנָֽה׃
+
+"В тот день, говорит Господь Саваоф, будут призывать каждый ближнего своего под виноградную лозу и под смоковницу".
+
+גּפֶן: вьющееся растение, виноградная лоза.
+
+תְאֵנה: смоковница, смоква, фиговое дерево.
+
+# Будете друг друга приглашать под виноградную лозу и под инжирное дерево
+
+Виноградная лоза и инжирное дерево являются символами процветания. Здесь говорится, что люди будут жить в мире и процветании. Альтернативный перевод: "тогда вы будете жить в мире, и каждый человек будет приглашать своего соседа посидеть под его виноградной лозой и смоковницей" (3 Цар. 4:25; Ис. 36:16; Мих. 4:4).
diff --git a/zec/03/intro.md b/zec/03/intro.md
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+# Захария 3 Общие замечания
+
+## Тема главы и её оформление
+
+В настоящей главе в прозаической форме описывается четвёртое видение: первосвященник в запятнанных одеждах.
+
+В некоторых библейских версиях принято отделять цитаты от основного текста. Именно так в ULB оформлены стихи 3:7-9, напечатанные с небольшим отступом вправо, поскольку являются пространной цитатой.
+
+## Перевод трудных понятий
+
+### Видение
+
+Четвертое видение являет первосвященника Иисуса. В особенности оно касается проблемы нарушения чистоты священства. Сначала Бог очищает первосвященника (ст. 4,5), затем избавляет от греха весь Свой народ.
+
+### Первосвященник
+
+В этой главе речь идёт о конкретном человеке - первосвященнике Иисусе, о котором мало что известно.
+
+## Ссылки:
+
+  * **[Захария 3:1 Замечания](./01.md)**
+
+**[<<](../02/intro.md) | [>>](../04/intro.md)**
diff --git a/zec/04/01.md b/zec/04/01.md
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+# Тот ангел, который говорил со мной, вернулся и разбудил меня, как будят спящего человека.
+
+וַיָּ֕שָׁב הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י וַיְעִירֵ֕נִי כְּאִ֖ישׁ אֲשֶׁר־יֵעֹ֥ור מִשְּׁנָתֹֽו׃
+
+"И возвратился ангел, который говорил со мной, и он пробудил меня, как человека, которого пробуждают от сна его."
+
+שוב: возвращаться, поворачивать назад, обращаться.
+
+עור: пробуждать, поднимать (от сна), возбуждать, поднимать.
+
+שֵנה: сон.
+
+Ангел, который говорил с Захарией, возвратился к нему, читаем в стихе 1. Это значит, что от предыдущих видений это (пятое) и последующие были отделены каким-то промежутком времени, когда Ангела с Захарией не было. Может быть, ослабело его пророческое вдохновение, и вместе с ним Ангел отошел от пророка, чтобы, возвратившись позднее, пробудить его от сна, т. е. из обычного для человека состояния вновь ввести в состояние экстатического созерцания (толкование на 1:7б-8а).
diff --git a/zec/04/02.md b/zec/04/02.md
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+++ b/zec/04/02.md
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+# Он спросил меня: "Что ты видишь?" И я ответил: "Вижу светильник, весь из золота, и наверху его — чашечка для елея, и на нём семь ламп, которые наверху светильника. У ламп по семи трубочек.
+
+וַיֹּ֣אמֶר אֵלַ֔י מָ֥ה אַתָּ֖ה רֹאֶ֑ה וַיֹאמֶר רָאִ֣יתִי׀ וְהִנֵּ֣ה מְנֹורַת֩ זָהָ֨ב כֻּלָּ֜הּ וְגֻלָּ֣הּ עַל־רֹאשָׁ֗הּ וְשִׁבְעָ֤ה נֵרֹתֶ֨יהָ֙ עָלֶ֔יהָ שִׁבְעָ֤ה וְשִׁבְעָה֙ מֽוּצָקֹ֔ות לַנֵּרֹ֖ות אֲשֶׁ֥ר עַל־רֹאשָֽׁהּ׃
+
+"И он сказал мне: что ты видишь? И я сказал: я вижу, и вот, светильник из золота весь, и чаша наверху его, и семь лампад на неё, и по семь трубочек у лампад, которые наверху его."
+
+מְנוֹרָה: светильник.
+
+נר: светильник, лампада, лампа.
+
+В новом видении своем Захария видит светильник… из золота. Вероятно, он подобен был тому, что стоял в израильской скинии (Исх. 25:31-40). Известно, однако, что те светильники наполняли елеем священники, тогда как этот (следует из видения Захарии) наполнялся постоянно как бы автоматически, без участия людей.
diff --git a/zec/04/03.md b/zec/04/03.md
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+# На нём два оливкового дерева, одно с правой стороны чашечки, другое с её левой стороны".
+
+וּשְׁנַ֥יִם זֵיתִ֖ים עָלֶ֑יהָ אֶחָד֙ מִימִ֣ין הַגֻּלָּ֔ה וְאֶחָ֖ד עַל־שְׂמֹאלָֽהּ׃
+
+"И две маслины на нём, одна с правой стороны чаши (чашечки), а другая с левой стороны её."
+
+זית: маслина, олива (плод или дерево).
+
+גּלָה: чаша, чашечка.
+
+Три важных момента указывают на это: 1. Чашечка для елея была, по всей вероятности, подвешена над светильником (4:2). 2. Елей под действием силы тяжести поступал к каждой из семи лампад светильника по семи трубочкам (всего их таким образом было 49).
diff --git a/zec/04/04.md b/zec/04/04.md
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+++ b/zec/04/04.md
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+# Отвечая, я спросил ангела, говорившего со мной: "Что это, мой господин?"
+
+וָאַ֨עַן֙ וָֽאֹמַ֔ר אֶל־הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י לֵאמֹ֑ר מָה־אֵ֖לֶּה אֲדֹנִֽי׃
+
+"И я отвечал и сказал ангелу, который говорил со мной: что это, господин мой?"
+
+ענה: отвечать, говорить в ответ, откликаться.
+
+С правой и с левой стороны светильника было по масличному (оливковому) дереву, которые соединены были со светильником «двумя золотыми трубочками» (стихи 11-12); через них – то «золото» (стих 12; тут в значении золотого елея) и изливалось в «чашечку», а из нее поступало через 49 трубочек к 7 лампадам. Таким было одно из предположительных устройств светильника, увиденного Захарией.
+
+Непосредственного ответа на свой вопрос что это? (относился ли он ко всему светильнику или к той или иной «части» его) Захария от Ангела не получил. Скорее всего вопрос его относился к «маслинам»; он повторяет его в стихе 12, где они названы «масличными ветвями», и тоже не сразу получает ответ – возможно, намерением Ангела было усилить звучание его в конце пятого откровения Захарии (стих 14).
diff --git a/zec/04/05.md b/zec/04/05.md
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+++ b/zec/04/05.md
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+# И ангел, говоривший со мной, ответил мне: "Ты не знаешь, что это?" Я сказал: "Не знаю, мой господин".
+
+וַ֠יַּעַן הַמַּלְאָ֞ךְ הַדֹּבֵ֥ר בִּי֙ וַיֹּ֣אמֶר אֵלַ֔י הֲלֹ֥וא יָדַ֖עְתָּ מָה־הֵ֣מָּה אֵ֑לֶּה וָאֹמַ֖ר לֹ֥א אֲדֹנִֽי׃
+
+"И отвечал ангел, который говорил со мной, и сказал: ты не знаешь, что это? И я сказал: нет, господин мой."
+
+ידע: знать, узнавать, познавать.
+
+אָדוֹן: господин, господь, государь, владыка, властитель.
+
+Но прежде чем отождествить «две маслины» (или «масличные ветви») с «двумя помазанными» (стих 14), Ангел, как бы подготавливая к этому Захарию, обращает его духовное виденье на Зоровавеля, правителя (губернатора) Иудеи (сравните с Агг. 1:1,12,14; 2:21).
diff --git a/zec/04/06.md b/zec/04/06.md
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+++ b/zec/04/06.md
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+# Тогда он сказал мне в ответ: "Это слово Господа к Зоровавелю, в котором говорится: "Не войском и не силой, но Моим Духом, — говорит Господь Саваоф.
+
+וַיַּ֜עַן וַיֹּ֤אמֶר אֵלַי֙ לֵאמֹ֔ר זֶ֚ה דְּבַר־יְהוָ֔ה אֶל־זְרֻבָּבֶ֖ל לֵאמֹ֑ר לֹ֤א בְחַ֨יִל֙ וְלֹ֣א בְכֹ֔חַ כִּ֣י אִם־בְּרוּחִ֔י אָמַ֖ר יְהוָ֥ה צְבָאֹֽות׃
+
+"И он отвечал и сказал мне, говоря: это слово Яхве к Зоровавелю, говорящее: не войском и не силой, но Духом Моим, говорит Яхве Саваоф."
+
+זְרבָבֶל: Зоровавель.
+
+חַיל: войско, полчище.
+
+Из стиха 6 и 9 следует, что Зоровавель, чьи руки положили основание Дому сему (подразумевается, что под его руководством возобновилось строительство на фундаменте, заложенном прежде), и закончит строительство его, причем совершится это благодаря обильному излиянию Духа Божия на него и на строителей (стих 6). Надо ли говорить, что елей в лампадах прямо ассоциируется со Святым Духом! Это благодаря Его силе, а не воинством (военным могуществом) и… силою человеческими, храм будет восстановлен.
diff --git a/zec/04/07.md b/zec/04/07.md
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+++ b/zec/04/07.md
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+# Кто ты, великая гора перед Зоровавелем? Ты — равнина, и он вынесет краеугольный камень при громких криках: "Благодать, благодать на нём!"
+
+מִֽי־אַתָּ֧ה הַֽר־הַגָּדֹ֛ול לִפְנֵ֥י זְרֻבָּבֶ֖ל לְמִישֹׁ֑ר וְהֹוצִיא֙ אֶת־הָאֶ֣בֶן הָרֹאשָׁ֔ה תְּשֻׁאֹ֕ות חֵ֥ן חֵ֖ן לָֽהּ׃
+
+"Кто ты, гора великая, перед Зоровавелем? Ты равнина, и он вынесет камень краеугольный при восклицаниях: благодать, благодать на нём!"
+
+ראשָה: краеугольный.
+
+תְשוּאָה: шум, треск, крики, восклицания.
+
+חֵן: благодать, благоволение, (благо)расположение.
+
+Как бы ни была велика гора препятствий, высящаяся теперь перед Зоровавелем, она обернется равниною (стих 7). Ангел Господень дает понять Захарии, что успех строительства образумит и скептиков: ты узнаешь, говорит Он (подразумевая, очевидно, что узнают это и они), что Бог всемогущий послал Меня к вам) здесь, возможно, в значении откровения, посылаемого Захарии, которое истолковывается ему Ангелом). Краеугольный камень (стих 7) в этом контексте символизирует как начало, так и окончание строительных работ (некоторые понимают его как камень, увенчивающий все здание) под руководством Зоровавеля.
diff --git a/zec/04/08.md b/zec/04/08.md
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+++ b/zec/04/08.md
@@ -0,0 +1,5 @@
+# Ко мне было слово Господа
+
+וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃
+
+"И было слово Яхве ко мне, говорящее."
diff --git a/zec/04/09.md b/zec/04/09.md
new file mode 100644
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--- /dev/null
+++ b/zec/04/09.md
@@ -0,0 +1,11 @@
+# "Руки Зоровавеля заложили фундамент этого дома, его руки и завершат его, и узнаешь, что Господь Саваоф послал Меня к вам.
+
+יְדֵ֣י זְרֻבָּבֶ֗ל יִסְּד֛וּ הַבַּ֥יִת הַזֶּ֖ה וְיָדָ֣יו תְּבַצַּ֑עְנָה וְיָ֣דַעְתָּ֔ כִּֽי־יְהוָ֥ה צְבָאֹ֖ות שְׁלָחַ֥נִי אֲלֵיכֶֽם׃
+
+"Руки Зоровавеля (положили) основание дому этому, и руки его окончат, и ты узнаешь, что Яхве Саваоф послал Меня к вам."
+
+יְסוּדָה: основание.
+
+בצע: оканчивать.
+
+Первосвященник Иисус, который был в центре предыдущего видения Захарии, в этом не появляется, но от этого связь между видениями не утрачивается. Строительный отвес в руках Зоровавеля здесь, возможно, символизирует его изначальную инициативу и руководство восстановительными работами.
diff --git a/zec/04/10.md b/zec/04/10.md
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--- /dev/null
+++ b/zec/04/10.md
@@ -0,0 +1,11 @@
+# Потому что кто может считать этот день маловажным, когда радостно смотрят на строительный отвес в руках Зоровавеля те семь, глаза Господа, которые оглядывают всю землю?"
+
+כִּ֣י מִ֣י בַז֮ לְיֹ֣ום קְטַנֹּות֒ וְשָׂמְח֗וּ וְרָא֞וּ אֶת־הָאֶ֧בֶן הַבְּדִ֛יל בְּיַ֥ד זְרֻבָּבֶ֖ל שִׁבְעָה־אֵ֑לֶּה עֵינֵ֣י יְהוָ֔ה הֵ֥מָּה מְשֹׁוטְטִ֖ים בְּכָל־הָאָֽרֶץ׃
+
+"Потому что кто может считать день этот маловажным, и они радуются и смотрят на строительный отвес в руках Зоровавеля, те семь, это глаза Яхве, они обозревают всю землю?"
+
+קָטן: маленький, меньший, младший, маловажный.
+
+שוט: обозревать (о глазах).
+
+Кто может считать день сей маловажным? Тут подразумеваются упомянутые выше скептики, иудеи старшего поколения, видевшие прежний храм во всем его великолепии. Они не верили в успех нового строительства, и на здание, которое возводилось теперь, смотрели с презрением – ведь по внешней красоте и богатству оно не шло ни в какое сравнение с храмом, построенным при царе Соломоне! Езд. 3:12-13; Агг. 2:3. Пусть в день, когда строительство завершится, они оставят свои сомнения и поверят в то, что новый храм, уступающий прежнему по виду, будет прославлен более чем тот, подразумевал Ангел, «говоривший с Захарией».
diff --git a/zec/04/11.md b/zec/04/11.md
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+++ b/zec/04/11.md
@@ -0,0 +1,9 @@
+# Тогда я спросил его: "Что означают те два оливковых дерева с правой стороны светильника и с его левой стороны?
+
+וָאַ֖עַן וָאֹמַ֣ר אֵלָ֑יו מַה־שְּׁנֵ֤י הַזֵּיתִים֙ הָאֵ֔לֶה עַל־יְמִ֥ין הַמְּנֹורָ֖ה וְעַל־שְׂמֹאולָֽהּ׃
+
+"И я отвечал и сказал ему: что (значат) две маслины, те с правой стороны светильника и с левой стороны его?"
+
+זית: маслина, олива (плод или дерево).
+
+В стихе 10 символически говорится о том, что на дело, завершенное под руководством Зоровавеля, радостно смотрят… очи Господа. Те семь сказано о них. Тут, возможно, содержится ответ на вопрос Захарии, записанный в стихе 4. Тогда Ангел прямо не ответил на него. Семь светочей (лампад; стих 2) уподоблены очам всевидящего Господа: они объемлют взором всю землю, и ничто не укроется от них. Так думают одни комментаторы. Другие склонны думать, что речь тут о тех же «семи очах», о которых говорится в 3:9.
diff --git a/zec/04/12.md b/zec/04/12.md
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+++ b/zec/04/12.md
@@ -0,0 +1,11 @@
+# Я повторно стал спрашивать его: "Что означают две ветви оливкового дерева, которые через две золотые трубочки выливают из себя золото?
+
+וָאַ֣עַן שֵׁנִ֔ית וָאֹמַ֖ר אֵלָ֑יו מַה־שְׁתֵּ֞י שִׁבֲּלֵ֣י הַזֵּיתִ֗ים אֲשֶׁר֙ בְּיַ֗ד שְׁנֵי֙ צַנְתְּרֹ֣ות הַזָּהָ֔ב הַֽמְרִיקִ֥ים מֵעֲלֵיהֶ֖ם הַזָּהָֽב׃
+
+"И я отвечал во второй раз и сказал ему: что (значат) две ветки масленичные, которые через две трубочки золотые выливают из себя золото?"
+
+שֵני: второй.
+
+ריק: делать пустым, опорожнять, выливать, оставлять пустым.
+
+«Маслины» в русском тексте (cр. стих 3) означают масличные деревья. Масличные ветви, как и две золотые трубочки, возникают в видении Захарии только здесь. Очевидно, эти ветви, покрытые плодами, изливали свой елей в золотые трубочки, который по ним поступал в чашу, а затем – через 49 трубочек – к семи лампадам.
diff --git a/zec/04/13.md b/zec/04/13.md
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--- /dev/null
+++ b/zec/04/13.md
@@ -0,0 +1,9 @@
+# Он спросил меня: "Ты не знаешь, что это?" Я отвечал: "Не знаю, мой господин".
+
+וַיֹּ֤אמֶר אֵלַי֙ לֵאמֹ֔ר הֲלֹ֥וא יָדַ֖עְתָּ מָה־אֵ֑לֶּה וָאֹמַ֖ר לֹ֥א אֲדֹנִֽי׃
+
+"И он сказал мне, говоря: ты не знаешь, что это? И я сказал: нет, господин мой."
+
+אמר: сказать, говорить.
+
+Ангел устраняет недоумение пророка относительно двух масличных ветвей (стих 3 и 11), открыв ему, что эти «несущие елей» ветви символизируют тех двоих, которые помазаны елеем, чтобы служить Господу всей земли.
diff --git a/zec/04/14.md b/zec/04/14.md
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--- /dev/null
+++ b/zec/04/14.md
@@ -0,0 +1,11 @@
+# И он сказал: "Это двое помазанные елеем, стоящие перед Господом всей земли".
+
+וַיֹּ֕אמֶר אֵ֖לֶּה שְׁנֵ֣י בְנֵֽי־הַיִּצְהָ֑ר הָעֹמְדִ֖ים עַל־אֲדֹ֥ון כָּל־הָאָֽרֶץ׃
+
+"И он сказал: это два сына (помазанные) елеем, которые стоят перед Яхве всей земли."
+
+בֵן: сын, потомок.
+
+עמד: стоять, вставать, останавливаться, оставаться.
+
+Помазание посвящения совершалось, как известно, в отношении царей, первосвященников и иногда – пророков (к примеру, 3Цар. 19:16). Здесь объектами его становятся Иисус, сын Иоседеков, и Зоровавель, которые прообразуют собою – в качестве первосвященника и царя – Мессию. Светильник в таком случае, по-видимому, символизирует Израиля, как источник света для народов (Ис. 42:6; 49:6), потенциально уже в дни Захарии. Но в полную меру он станет таковым в тысячелетнее правление Христа.
diff --git a/zec/04/intro.md b/zec/04/intro.md
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+++ b/zec/04/intro.md
@@ -0,0 +1,17 @@
+# Захария 4 Общие замечания
+
+## Оформление главы и её содержание
+
+В этой главе в прозаической форме описывается пятое видении Захарии о золотом светильнике с оливковыми деревьями.
+
+## Важная концепция
+
+### Видение
+
+В настоящей главе передан диалог между Захарией и Ангелом Господа. При её переводе очень важно сохранить первоначальное значение всей символики без какого-либо субъективного толкования.
+
+## Ссылки:
+
+  * **[Захария 4:1 Замечания](./01.md)**
+
+**[<<](../03/intro.md) | [>>](../05/intro.md)**
diff --git a/zec/05/01.md b/zec/05/01.md
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+++ b/zec/05/01.md
@@ -0,0 +1,15 @@
+# Я опять поднял мои глаза и увидел летящий свиток
+
+וָאָשׁ֕וּב וָאֶשָּׂ֥א עֵינַ֖י וָֽאֶרְאֶ֑ה וְהִנֵּ֖ה מְגִלָּ֥ה עָפָֽה׃
+
+"И повторно поднял я глаза мои и увидел, вот свиток летит".
+
+שוב: возвращаться, поворачивать назад, обращаться, повторно.
+
+מְגלָה: свиток.
+
+עוף: летать, улетать; летать, парить.
+
+# И повторно поднял я глаза мои
+
+Речь идёт о Захарии.
diff --git a/zec/05/02.md b/zec/05/02.md
new file mode 100644
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+++ b/zec/05/02.md
@@ -0,0 +1,15 @@
+# Он спросил меня: "Что ты видишь?" Я ответил: "Вижу летящий свиток, его длина двадцать локтей, а его ширина десять локтей"
+
+וַיֹּ֣אמֶר אֵלַ֔י מָ֥ה אַתָּ֖ה רֹאֶ֑ה וָאֹמַ֗ר אֲנִ֤י רֹאֶה֙ מְגִלָּ֣ה עָפָ֔ה אָרְכָּהּ֙ עֶשְׂרִ֣ים בָּֽאַמָּ֔ה וְרָחְבָּ֖הּ עֶ֥שֶׂר בָּאַמָּֽה׃
+
+"И сказал мне: что ты видишь? И сказал я: вижу свиток летящий, длина его 12 локтей, и ширина его, десять локтей".
+
+ארֶךְ: длина, долгота.
+
+וְרָחְבָּ֖הּ: ширина его.
+
+# Его длина двадцать локтей, а его ширина десять локтей
+
+В новом его видении духовному взору Захарии предстал огромных размеров (примерно 9 метров в длину и 4 с половиной метра в ширину) свиток, который летел. Он не был свернут и, вероятно, выглядел наподобие гигантской простыни – так что написанное на нем с обеих сторон легко было прочесть (5:3).
+
+Трудно сказать, случайно или нет, размеры «свитка» соответствовали таковым скинии. Если не случайно, то, может быть, это должно было свидетельствовать о том, что проклятие (суд) за грех «состояло» в некоей гармоничной связи со священным присутствием Бога в среде Израиля. Парение свитка, возможно, содействовало осуществлению его «функций»: быстрому «вхождению» в дома воров и клятвопреступников и совершению суда над ними.
diff --git a/zec/05/03.md b/zec/05/03.md
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+++ b/zec/05/03.md
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+# Он сказал мне: "Это проклятие, которое выходит на поверхность всей земли, потому что каждый, кто ворует, будет уничтожен, как написано на одной стороне, и каждый, кто ложно клянётся, будет уничтожен, как написано на другой стороне
+
+וַיֹּ֣אמֶר אֵלַ֔י זֹ֚את הָֽאָלָ֔ה הַיֹּוצֵ֖את עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ כִּ֣י כָל־הַגֹּנֵ֗ב מִזֶּה֙ כָּמֹ֣והָ נִקָּ֔ה וְכָל־הַנִּ֨שְׁבָּ֔ע מִזֶּ֖ה כָּמֹ֥והָ נִקָּֽה׃
+
+"И сказал мне: это проклятие / заклятие, выходящее на лицо (поверхность) всей земли, потому что всякий крадущий будет не будет оставлен без наказания, и вский, кто клянется ложно, подобно не будет безнаказанным".
+
+אָלָה: клятва, заклинание; 2. проклятие, заклятие.
+
+הַגֹּנֵ֗ב (причастие) от красть, воровать, похищать, то есть: крадущий, ворующий, похищающий.
+
+# Это проклятие
+
+"Это" - то есть "свиток". Свиток с письменами на обеих сторонах его напоминает о двух скрижалях с десятью заповедями закона, начертанными на них (Исх. 32:15).
+
+Примечательно и, думается, не случайно проклятие, «написанное» на свитке, направлено было против нарушителей тех двух заповедей, которые записаны были посредине каждой из скрижалей Моисея.
diff --git a/zec/05/04.md b/zec/05/04.md
new file mode 100644
index 00000000..047f771b
--- /dev/null
+++ b/zec/05/04.md
@@ -0,0 +1,15 @@
+# Я навёл его, — говорит Господь Саваоф, — и оно войдёт в дом вора и в дом ложно клянущегося Моим именем, останется внутри его дома и уничтожит его — и его древесину, и его камни
+
+הֹוצֵאתִ֗יהָ נְאֻם֙ יְהוָ֣ה צְבָאֹ֔ות וּבָ֨אָה֙ אֶל־בֵּ֣ית הַגַּנָּ֔ב וְאֶל־בֵּ֛ית הַנִּשְׁבָּ֥ע בִּשְׁמִ֖י לַשָּׁ֑קֶר וְלָ֨נֶה֙ בְּתֹ֣וךְ בֵּיתֹ֔ו וְכִלַּ֖תּוּ וְאֶת־עֵצָ֥יו וְאֶת־אֲבָנָֽיו׃
+
+"Я вынес его, говорит Господь Саваоф. И войдет оно в дом ворующего, и в дом клянущегося именем Моим ложно, и будет пребывать в доме его, и уничтожит его и дерево и камни его".
+
+יצא: выходить, выступать.
+
+וּבָ֨אָה֙ אֶל־בֵּ֣ית הַגַּנָּ֔ב וְאֶל־בֵּ֛ית הַנִּשְׁבָּ֥ע: И войдет оно в дом ворующего, и в дом клянущегося.
+
+לון: ночевать, оставаться на ночь; 2. жить, пребывать, обитать.
+
+# Заповеди
+
+Упоминается восьмая заповедь, предостерегающая против воровства (Исх. 20:15; «тать» (стих 4) значит «вор»), и третья заповедь, запрещающая клясться ложно (произнесение Божьего имени напрасно (Исх. 20:7) приравнивалось этому преступлению; сравните 5:3 с 5:4, где сказано о клянущемся Божьим именем ложно). То обстоятельство, что «объекты проклятия», указанные в свитке, подразумеваются «в центре» каждой из скрижалей Моисея, возможно, говорит о том, что они (нарушители заповедей, указанных в свитке), представляли всех вообще нарушителей закона.
diff --git a/zec/05/05.md b/zec/05/05.md
new file mode 100644
index 00000000..706f2f98
--- /dev/null
+++ b/zec/05/05.md
@@ -0,0 +1,9 @@
+# Ангел, говоривший со мной, вышел и сказал мне: "Ещё раз подними твои глаза и посмотри, что это выходит?
+
+וַיֵּצֵ֕א הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י וַיֹּ֣אמֶר אֵלַ֔י שָׂ֣א נָ֤א עֵינֶ֨יךָ֙ וּרְאֵ֔ה מָ֖ה הַיֹּוצֵ֥את הַזֹּֽאת׃
+
+"И вышел ангел, говорящий со мной, и сказал: подними, прошу, глаза твои и посмотри, что выходит это"?
+
+מָ֖ה הַיֹּוצֵ֥את הַזֹּֽאת׃: что выходит это?
+
+Вероятно, за видением шестым (летящего свитка) снова последовал некоторый перерыв в состоянии пророческого созерцания у Захарии: Ангел опять «удалился» от него, но вот возвратился со словами: подними еще глаза твои (стих 5). На этот раз духовному взору пророка предстала ефа (так называлась у евреев самая большая мера сыпучих тел; Захария, вероятно, увидел нечто вроде корзины, или сосуда, вмещавшего ефу).
diff --git a/zec/05/06.md b/zec/05/06.md
new file mode 100644
index 00000000..dcb33aa3
--- /dev/null
+++ b/zec/05/06.md
@@ -0,0 +1,21 @@
+# А когда я спросил: "Что это?" Он ответил: "Это выходит ефа" и сказал: "Это их образ по всей земле"
+
+וָאֹמַ֖ר מַה־הִ֑יא וַיֹּ֗אמֶר זֹ֤את הָֽאֵיפָה֙ הַיֹּוצֵ֔את וַיֹּ֕אמֶר זֹ֥את עֵינָ֖ם בְּכָל־הָאָֽרֶץ׃
+
+"И сказал (я): что это? И сказал (ангел): это ефа выходящая. И сказал: это вид их для всей земли".
+
+הַיֹּוצֵאת (причастие) от יצא: выходить, выступать.
+
+עַין: глаз, око; 2. вид, внешность; 3. источник, родник.
+
+# Это выходит ефа
+
+Ефа - это библейская мера сыпучих и жидких тел, равная 22 литрам. Здесь под "ефой" подразумеватся сосуд, в который входило конкретное количество жидких или сыпучих веществ.
+
+# Это их образ по всей земле
+
+Евр. слово, переданное по-русски как "вид, образ", возможно подразумевает, что ефа в видении Захарии символизировала нечто бытующее по всей земле израильской. Уже в греческой и сирийской версиях "Книги Пророка" Захарии тут поставлено было слово «нечестие» (ефа явилась Захарии как образ нечестия, бытовавшего во всем израильском сообществе; из дальнейшего текста явствует правомочность такой «расшифровки»).
+
+Но почему в качестве символа зла, нечестия, избрана была корзина (или сосуд) для измерения сыпучих тел? Очевидно потому, что именно она ассоциировалась с процветавшими в стране обманом, жульничеством при совершении торговых операций (Ам. 8:5). Стремление нажиться любой ценой сделалось бичом и в сообществе иудеев, возвратившихся из Вавилонии (Неем. 5:1-13; также Мал. 3:8-9).
+
+Сам образ ефы как наибольшей меры, по-видимому, свидетельствовал в этом контексте, что мера грехов нераскаянных грешников переполнилась. Очевидна связь этого видения с предыдущим, из которого следует, что ворующие и клянущиеся ложно уже навлекли на себя проклятие. Однако из дальнейшего текста явствует, что образ нечестия в видении Захарии объемлет не только этот «узкий круг» грешников.
diff --git a/zec/05/07.md b/zec/05/07.md
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--- /dev/null
+++ b/zec/05/07.md
@@ -0,0 +1,15 @@
+# И вот, поднялся кусок свинца, а там, в середине ефы, сидела одна женщина
+
+וְהִנֵּ֛ה כִּכַּ֥ר עֹפֶ֖רֶת נִשֵּׂ֑את וְזֹאת֙ אִשָּׁ֣ה אַחַ֔ת יֹושֶׁ֖בֶת בְּתֹ֥וךְ הָאֵיפָֽה׃
+
+"И вот, диск свинцовый поднялся и там женщина одна сидит, в середине ефы".
+
+כִכָר: круг, диск; 2. лепёшка (хлеба); 3. окрестность, округ.
+
+עוֹפֶרֶת: свинец.
+
+וְזֹאת֙ אִשָּׁ֣ה אַחַ֔ת יֹושֶׁ֖בֶת בְּתֹ֥וךְ הָאֵיפָֽה: и там женщина одна сидит, в середине ефы.
+
+# И вот, диск свинцовый поднялся и там женщина одна сидит
+
+Очевидно, кусок свинца, закрывавший ефу, означал, что содержимому ее не вырваться наружу. А «содержимым» этим, как увидел Захария в следующее мгновение, была женщина. Ангел прямо пояснил пророку, что она есть само нечестие. Соответствующее евр. слово подразумевало все виды гражданского, этического, религиозного зла.
diff --git a/zec/05/08.md b/zec/05/08.md
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--- /dev/null
+++ b/zec/05/08.md
@@ -0,0 +1,15 @@
+# И он сказал мне: "Эта женщина — само беззаконие". Он бросил её в середину ефы, а на её отверстие бросил кусок свинца
+
+וַיֹּ֨אמֶר֙ זֹ֣את הָרִשְׁעָ֔ה וַיַּשְׁלֵ֥ךְ אֹתָ֖הּ אֶל־תֹּ֣וךְ הָֽאֵיפָ֑ה וַיַּשְׁלֵ֛ךְ אֶת־אֶ֥בֶן הָעֹפֶ֖רֶת אֶל־פִּֽיהָ׃
+
+"И сказал: это беззаконие. И бросил её в середину ефы. И бросил гирю свинцовую на вход".
+
+רִשְעָה: беззаконие, нечестие; 2. вина.
+
+אֶבֶן: камень; 2. гиря, вес.
+
+וַיַּשְׁלֵ֛ךְ אֶת־אֶ֥בֶן הָעֹפֶ֖רֶת אֶל־פִּֽיהָ׃: И бросил гирю свинцовую на вход.
+
+# И бросил её в середину ефы. И бросил гирю свинцовую на вход
+
+Вероятно, женщина попыталась вырваться из своего «заключения», но Ангел столкнул ее назад. Символическое значение как видения в целом, так и действий, совершавшихся в процессе его перед взором Захарии, в том, что не только заслуженное наказание ожидает нечестивых в Израиле, но и нечестие как таковое будет удалено из его пределов.
diff --git a/zec/05/09.md b/zec/05/09.md
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--- /dev/null
+++ b/zec/05/09.md
@@ -0,0 +1,19 @@
+# Я поднял мои глаза и увидел: появились две женщины, и в их крыльях был ветер. А крылья у них — как крылья аиста. Они подняли ефу и понесли её между землёй и небом
+
+וָאֶשָּׂ֨א עֵינַ֜י וָאֵ֗רֶא וְהִנֵּה֩ שְׁתַּ֨יִם נָשִׁ֤ים יֹֽוצְאֹות֙ וְר֣וּחַ בְּכַנְפֵיהֶ֔ם וְלָהֵ֥נָּה כְנָפַ֖יִם כְּכַנְפֵ֣י הַחֲסִידָ֑ה וַתִּשֶּׂ֨אנָה֙ אֶת־הָ֣אֵיפָ֔ה בֵּ֥ין הָאָ֖רֶץ וּבֵ֥ין הַשָּׁמָֽיִם׃
+
+"И поднял я глаза и увидел и вот, две женщины выходят, и ветер в полах (одежд) их. И вот, полы (одежды) их как крылья аиста. И подняли (они) ефу между землей и между небесами".
+
+כָנף: крыло; 2. край (одежды, земли), пола.
+
+חֲסִידָה: аист, цапля.
+
+נשא: поднимать; 2. нести; 3. содержать; 4. прощать.
+
+# А крылья у них — как крылья аиста
+
+Аист - это крупная птица с размахом крыльев от двух до трех метров. Захария сравнивает размер женских крыльев с размером крыльев аиста.
+
+# Они подняли ефу и понесли её между землёй и небом
+
+Две женщины подняли ефу и понесли ее в землю Сеннаар, т. е. в Вавилонию – место не только недавней ссылки Израиля, но и центр древнего и будущего идолопоклонства и всяческого богоборчества (Быт. 11:2; Откр. 17:3-5). Увиденное Захарией перекликается с тем, о чем читаем в книге Откровение (толкование на Откр. 17-18).
diff --git a/zec/05/10.md b/zec/05/10.md
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+++ b/zec/05/10.md
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+# Я спросил ангела, говорившего со мной: "Куда они несут эту ефу?
+
+וָאֹמַ֕ר אֶל־הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י אָ֛נָה הֵ֥מָּה מֹֽולִכֹ֖ות אֶת־הָאֵיפָֽה׃
+
+"И сказал я ангелу: скажи мне, куда это они несут (несущие) ефу"?
+
+מֹֽולִכֹות (причастие): несущие, идущие.
+
+Разные взгляды высказывают богословы по поводу двух «крылатых женщин». По мнению одних, они представляли бесовские силы, стремившиеся защитить нечестие («женщину в ефе») и сохранить его (ее) в Вавилоне как объект поклонения. Другие, напротив, видят в крылатых женщинах Божиих ангелов, посланных избавить от нечестия Израиля.
diff --git a/zec/05/11.md b/zec/05/11.md
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--- /dev/null
+++ b/zec/05/11.md
@@ -0,0 +1,19 @@
+# Тогда он ответил мне: "Чтобы построить для неё дом в земле Сеннаар, и когда всё будет приготовлено, она будет поставлена там на своё основание
+
+וַיֹּ֣אמֶר אֵלַ֔י לִבְנֹֽות־לָ֥הֿ בַ֖יִת בְּאֶ֣רֶץ שִׁנְעָ֑ר וְהוּכַ֛ן וְהֻנִּ֥יחָה שָּׁ֖ם עַל־מְכֻנָתָֽהּ׃
+
+"И сказал мне: чтобы построить ей дом (храм?) в земле Шинаар. И когда (он) будет готов, и будет там основание её".
+
+כון: быть готовым или приготовленным.
+
+וְהֻנִּיחָה: И будет. מְכוּנה: то же что и 04350 (מְכוֹנה): основа / основание.
+
+# Чтобы построить для неё дом в земле Сеннаар
+
+Из предыдущей фразы ясно, что женщины несли ефу. Альтернативный перевод: "они отнесли ефу в землю Сеннаар, чтобы там построить для неё дом (храм)".
+
+# И когда (он) будет готов, и будет там основание её".
+
+Так или иначе, «коллективный грех» Израиля, ассоциировавшийся с идолопоклонством, будет, следовало из откровения Захарии, удален из его земли. Фраза о том, что в Вавилоне для нечестия будет «устроен дом» (стих 11), очевидно, предполагает, что в Вавилоне будет возведено капище для идола зла.
+
+Возвращение «нечестия идолопоклонства» в место его возникновения тоже, вероятно, символично: Вавилон сделается местом совершения последнего суда над ним как над центром и символом богоборчества (Откр. 17-18). Удаление же этого зла из Израиля приготовит путь Иисусу Христу, Который возвратится на землю, чтобы править ею из Иерусалима 1000 лет.
diff --git a/zec/05/intro.md b/zec/05/intro.md
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+++ b/zec/05/intro.md
@@ -0,0 +1,13 @@
+# Захария 5
+
+# Общие замечания
+
+## Содержание главы
+
+В этой главе описываются два видения: одно - о летящем свитке, другое - о наполненной беззакониями ефе.
+
+## Ссылка:
+
+  * **[Захария 5:1 Замечания](./01.md)**
+
+**[<<](../04/intro.md) | [>>](../06/intro.md)**
diff --git a/zec/06/01.md b/zec/06/01.md
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+# Я опять поднял мои глаза, и увидел: четыре колесницы выезжают из ущелья между двумя горами, и те горы были горы медные.
+
+וָאָשֻׁ֗ב וָאֶשָּׂ֤א עֵינַי֙ וָֽאֶרְאֶ֔ה וְהִנֵּ֨ה אַרְבַּ֤ע מַרְכָּבֹות֙ יֹֽצְאֹ֔ות מִבֵּ֖ין שְׁנֵ֣י הֶֽהָרִ֑ים וְהֶהָרִ֖ים הָרֵ֥י נְחֹֽשֶׁת׃
+
+"И я опять поднял глаза мои, и я увидел: и вот, четыре колесницы выходят между двумя горами, и горы эти, горы медные."
+
+מֶרְכָבָה: колесница, повозка.
+
+יצא: выходить, выступать.
+
+נְחשֶת: медь (медные деньги, оковы, цепи и т.д.).
+
+О горах, между которыми проезжают четыре колесницы, сказано, что они были медные. Здесь символика, понимаемая по-разному и, в частности, так: крепость всякого Божиего решения, неодолимость и вместе праведность свершений Его. Наличие определенного артикля перед «двумя горами» в евр. тексте привело некоторых к предположению, что тут подразумеваются две определенные горы, всем хорошо известные: Сион (Иоил. 3:16) и гора Елеонская (Зах. 14:4).
+
+Хотя с Елеонской горой ассоциируется второе пришествие Иисуса Христа, и это, казалось бы, говорит в пользу упомянутого предположения, оно представляется сомнительным потому, что горы, увиденные Захарией, были медными.
diff --git a/zec/06/02.md b/zec/06/02.md
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+++ b/zec/06/02.md
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+# В первой колеснице рыжие кони, а во второй колеснице вороные кони.
+
+בַּמֶּרְכָּבָ֥ה הָרִֽאשֹׁנָ֖ה סוּסִ֣ים אֲדֻמִּ֑ים וּבַמֶּרְכָּבָ֥ה הַשֵּׁנִ֖ית סוּסִ֥ים שְׁחֹרִֽים׃
+
+"В колеснице первой кони рыжие, а в колеснице второй кони вороные (черные)."
+
+אָדם: красный, рыжий, румяный.
+
+שָחר: черный, вороной.
+
+Образ четырех колесниц, влекомых конями разной масти, скорее всего говорит об универсальном характере Божиего суда, который совершится над всей землей, во всех, так сказать, «четырех направлениях».
diff --git a/zec/06/03.md b/zec/06/03.md
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index 00000000..dceed6a5
--- /dev/null
+++ b/zec/06/03.md
@@ -0,0 +1,11 @@
+# В третьей колеснице белые кони, а в четвёртой колеснице пегие, сильные кони.
+
+וּבַמֶּרְכָּבָ֥ה הַשְּׁלִשִׁ֖ית סוּסִ֣ים לְבָנִ֑ים וּבַמֶּרְכָּבָה֙ הָרְבִעִ֔ית סוּסִ֥ים בְּרֻדִּ֖ים אֲמֻצִּֽים׃
+
+"И в колеснице третьей кони белые, а в колеснице четвертой кони пегие, пятнистые (сильные)."
+
+לָבָן: белый.
+
+בָרד: пятнистый, пегий.
+
+Если перечисленные здесь масти коней тоже имели некое скрытое значение, то можно предположить, что рыжие («красные») кони символизировали войны и кровопролития, вороные – голод и смерть, белые – победу, торжество, а пегие (то же, по-видимому, что конь «бледный» в книге Откровение) – гибель от смертоносных эпидемий (толкование на Откр. 6:1-8).
diff --git a/zec/06/04.md b/zec/06/04.md
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+++ b/zec/06/04.md
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+# И, начав речь, я спросил ангела, говорившего со мной: "Что это, мой господин?"
+
+וָאַ֨עַן֙ וָֽאֹמַ֔ר אֶל־הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י מָה־אֵ֖לֶּה אֲדֹנִֽי׃
+
+"И я отвечал, и сказал ангелу, говорившему со мной: что это, господин мой?"
+
+ענה: отвечать, говорить в ответ, откликаться, свидетельствовать.
+
+На вопрос Захарии: что это, господин мой? – Ангел, «говоривший с ним», объясняет пророку значение явленных ему в видении коней и колесниц. Это… четыре духа (или «ветра») небесных.
diff --git a/zec/06/05.md b/zec/06/05.md
new file mode 100644
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+++ b/zec/06/05.md
@@ -0,0 +1,11 @@
+# Ангел отвечал мне: "Это выходят четыре небесных духа, которые стоят перед Господом всей земли.
+
+וַיַּ֥עַן הַמַּלְאָ֖ךְ וַיֹּ֣אמֶר אֵלָ֑י אֵ֗לֶּה אַרְבַּע֙ רֻחֹ֣ות הַשָּׁמַ֔יִם יֹוצְאֹ֕ות מֵֽהִתְיַצֵּ֖ב עַל־אֲדֹ֥ון כָּל־הָאָֽרֶץ׃
+
+"И отвечал ангел и сказал мне: это четыре духа небесных выходят, которые стоят перед Господом всей земли."
+
+רוּחַ: дух; 2. ветер, дуновение.
+
+יצב: стоять, вставать, становиться, устоять; 2. представать, являться.
+
+Определение это могло относиться к ангелам – совершителям суда Божиего; духи («ветры»), возможно, олицетворяли силу Бога, совершающего суд Свой (сравните с Пс. 147:8; Иер. 49:36; Дан. 7:2; Откр. 7:1). В стихе 5 Бог назван Господом (евр. адон) всей земли. Это наименование, по-видимому, подразумевает Мессию, Который явится, чтобы править всей землей на протяжении тысячи лет (сравните с Мих. 4:13 и толкование на этот стих).
diff --git a/zec/06/06.md b/zec/06/06.md
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index 00000000..e808416c
--- /dev/null
+++ b/zec/06/06.md
@@ -0,0 +1,9 @@
+# Вороные кони выходят там к северной земле, белые идут за ними, а пегие идут к южной земле.
+
+אֲשֶׁר־בָּ֞הּ הַסּוּסִ֣ים הַשְּׁחֹרִ֗ים יֹֽצְאִים֙ אֶל־אֶ֣רֶץ צָפֹ֔ון וְהַלְּבָנִ֔ים יָצְא֖וּ אֶל־אַֽחֲרֵיהֶ֑ם וְהַ֨בְּרֻדִּ֔ים יָצְא֖וּ אֶל־אֶ֥רֶץ הַתֵּימָֽן׃
+
+"Которые кони вороные, выходят к земле северной и белые выходят за ними, а пегие выходят к земле южной."
+
+יצא: выходить, выступать.
+
+Страной северной названа Вавилония, чьи полчища вторгались в Израиль с севера. «Страна полуденная» (или южная) это, конечно, Египет. Две эти державы всегда были враждебны Яхве и Его народу.
diff --git a/zec/06/07.md b/zec/06/07.md
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--- /dev/null
+++ b/zec/06/07.md
@@ -0,0 +1,11 @@
+# Сильные вышли и стремились идти, чтобы пройти землю. И он сказал: "Идите, пройдите землю". И они прошли землю.
+
+וְהָאֲמֻצִּ֣ים יָצְא֗וּ וַיְבַקְשׁוּ֙ לָלֶ֨כֶת֙ לְהִתְהַלֵּ֣ך בָּאָ֔רֶץ וַיֹּ֕אמֶר לְכ֖וּ הִתְהַלְּכ֣וּ בָאָ֑רֶץ וַתִּתְהַלַּ֖כְנָה בָּאָֽרֶץ׃
+
+"И пятнистые (сильные) вышли и стремились идти, чтобы пройти землю; и он сказал: идите, пройдите землю, и они прошли землю."
+
+אָמץ: пегий, пёстрый, пятнистый.
+
+בקש: стараться, пытаться, стремиться.
+
+"Он" в стихах 7-8 – это Господь, говорящий в этих стихах. Что значит фраза вышедшие в землю северную успокоили дух Мой? По-видимому, следующее. После совершения справедливого суда над нечестием, обретшим «дом» свой в Вавилоне (Зах. 5:5-11; сравните с Откр. 18:2,10,21; 19:1-3), успокоится (для Захарии, в видении его, это уже совершилось), или будет утолена, ярость Божия (гнев Его); сравните с Иез. 5:13; 16:42; 24:13.
diff --git a/zec/06/08.md b/zec/06/08.md
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--- /dev/null
+++ b/zec/06/08.md
@@ -0,0 +1,11 @@
+# Тогда он позвал меня и сказал мне так: "Смотри, вышедшие в северную землю успокоили Мой дух в северной земле".
+
+וַיַּזְעֵ֣ק אֹתִ֔י וַיְדַבֵּ֥ר אֵלַ֖י לֵאמֹ֑ר רְאֵ֗ה הַיֹּֽוצְאִים֙ אֶל־אֶ֣רֶץ צָפֹ֔ון הֵנִ֥יחוּ אֶת־רוּחִ֖י בְּאֶ֥רֶץ צָפֹֽון׃
+
+"И он позвал меня и сказал мне, говоря: смотри, вышедшие в землю северную успокоили дух Мой в земле северной."
+
+זעק: звать, созывать.
+
+נוח: успокаивать, давать покой, делать спокойным.
+
+В первом своем видении Захария слышит о «великом негодовании, которым негодует Бог на народы, живущие в покое» (1:15), а в последнем его видении Господь делает пророка свидетелем «успокоения духа Своего» – по совершении справедливого возмездия нечестивцам (Откр. 19:2,15-18).
diff --git a/zec/06/09.md b/zec/06/09.md
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index 00000000..30a9d9f1
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+++ b/zec/06/09.md
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+# Общая информация:
+
+В завершение восьми его ночных видении Захария слышит повеление от Господа. Ему предстоит совершить символический акт коронации первосвященника Иисуса, который таким образом сделается представителем ОТРАСЛИ, Мессии, ибо это Он возведет Храм будущего, и в Его лице объединятся Священник и Царь.
+
+# И было ко мне слово Господа
+
+וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃
+
+"И было слово Яхве ко мне, говорящее."
diff --git a/zec/06/10.md b/zec/06/10.md
new file mode 100644
index 00000000..4f8082a4
--- /dev/null
+++ b/zec/06/10.md
@@ -0,0 +1,9 @@
+# Возьми у пришедших из плена, у Хелдая, у Товии и у Иедая, и в тот же самый день пойди в дом Иосии, сына Софонии, куда они пришли из Вавилона.
+
+לָקֹ֨וחַ֙ מֵאֵ֣ת הַגֹּולָ֔ה מֵחֶלְדַּ֕י וּמֵאֵ֥ת טֹובִיָּ֖ה וּמֵאֵ֣ת יְדַֽעְיָ֑ה וּבָאתָ֤ אַתָּה֙ בַּיֹּ֣ום הַה֔וּא וּבָ֗אתָ בֵּ֚ית יֹאשִׁיָּ֣ה בֶן־צְפַנְיָ֔ה אֲשֶׁר־בָּ֖אוּ מִבָּבֶֽל׃
+
+"Возьми у пришедших из плена, у Хелдая, у Товии и у Иедая, и пойди ты в тот самый день, пойди в дом Иосии, сына Софонии, в который они пришли из Вавилона."
+
+לקח: брать.
+
+Теперь Захарии предстоит действовать – возложить венец, сделанный из серебра и золота, на голову Иисуса… иерея великого. Драгоценные металлы Захарии велено взять у небольшой группы людей – у Хеддая, у Товии и у Иедая (чьи имена дотоле никому не были известны), пришедших в ту пору из вавилонского плена. (Вероятно, в стихе 14 Хелдай назван Хелемом.) Можно лишь предполагать, что эти иудеи принесли серебро и золото для украшения нового храма. И что они, видимо, остановились в доме некоего Иосии, сына Софониева.
diff --git a/zec/06/11.md b/zec/06/11.md
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index 00000000..a5b4a8fd
--- /dev/null
+++ b/zec/06/11.md
@@ -0,0 +1,13 @@
+# Возьми у них серебро и золото, сделай венцы и положи на голову первосвященника Иисуса, сына Иоседека.
+
+וְלָקַחְתָּ֥ כֶֽסֶף־וְזָהָ֖ב וְעָשִׂ֣יתָ עֲטָרֹ֑ות וְשַׂמְתָּ֗ בְּרֹ֛אשׁ יְהֹושֻׁ֥עַ בֶּן־יְהֹוצָדָ֖ק הַכֹּהֵ֥ן הַגָּדֹֽול׃
+
+"И возьми серебро и золото, и сделай венцы, и возложи на голову Иисуса, сына Иоседека, священника великого."
+
+עֲטָרָה: венец, венок.
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать.
+
+Заметим, что хотя в евр. тексте стоит в стихе 11 венцы (множ. число), из контекста следует, что речь тут идет об одном венце. Множ. число тут, скорее всего, отражает сложное устройство его; он мог, к примеру, состоять из двух «ярусов» – серебряного и золотого. Коронацией первосвященника Иисуса, а не правителя (губернатора) Зоровавеля, подчеркивалось символическое значение акта. Ведь первосвященник не имел права на венец.
+
+А вот если бы им увенчан был Зоровавель, то некоторые ошибочно могли бы принять его за коронованного Мессию, сына Давидова, – поскольку Зоровавель, как и обещанный евреям Мессия, был и потомком Давида и политическим деятелем в одно и то же время.
diff --git a/zec/06/12.md b/zec/06/12.md
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index 00000000..1209553e
--- /dev/null
+++ b/zec/06/12.md
@@ -0,0 +1,15 @@
+# Скажи ему: "Так говорит Господь Саваоф: вот Человек, Его имя — Отрасль, Он вырастет из Своего корня и создаст храм Господа.
+
+וְאָמַרְתָּ֤ אֵלָיו֙ לֵאמֹ֔ר כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָאֹ֖ות לֵאמֹ֑ר הִנֵּה־אִ֞ישׁ צֶ֤מַח שְׁמֹו֙ וּמִתַּחְתָּ֣יו יִצְמָ֔ח וּבָנָ֖ה אֶת־הֵיכַ֥ל יְהוָֽה׃
+
+"И скажи ему, говоря: так говорит Яхве Саваоф, говоря: вот Мужчина (Человек), Отрасль имя Ему, из корня (основания) Своего Он произрастет, и Он построит храм Яхве."
+
+צֶמַח: росток, отрасль.
+
+צמח: произрастать, давать ростки, вырастать.
+
+הֵיכָל: храм, капище.
+
+Тут Бог повелевает Захарии сказать Иисусу, сыну Иоседекову, что он удостаивается чести быть прообразом ОТРАСЛИ – Того, Кто создаст Храм будущего. Именно преобразовательное значение имела коронация Иисуса, «порученная» Захарии, так как ею указывалось, что Мессия придет как Царь и Священник (подобие Мелхиседеку за столетия до того; Быт. 14:18-20; Пс. 109:4; сравните с Евр. 7:11-21).
+
+Само наименование «ОТРАСЛЬ» является мессианским, как уже говорилось (Зах. 3:8 и толкование на этот стих). Поскольку обещание относительно второго храма, которому предстояло быть возведенным в дни Захарии, дано было Зоровавелю (4:9), роль в этом строительстве Иисуса была невелика. Логично поэтому обетование, записанное в стихе 12, о том, что ОТРАСЛЬ создаст храм Господень, отнести к Мессии, к основанию Им храма тысячелетнего Царства (которого лишь прообразом явится храм Зоровавеля); Ис. 2:2-4; 56:6-7; Иез. 40:6; Мих. 4:1-2.
diff --git a/zec/06/13.md b/zec/06/13.md
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index 00000000..9cd97e7d
--- /dev/null
+++ b/zec/06/13.md
@@ -0,0 +1,11 @@
+# Он создаст храм Господа, примет славу, сядет и будет господствовать на Своём престоле. Будет священником на Своём престоле, и совет мира будет между тем и другим.
+
+וְ֠הוּא יִבְנֶ֞ה אֶת־הֵיכַ֤ל יְהוָה֙ וְהֽוּא־יִשָּׂ֣א הֹ֔וד וְיָשַׁ֥ב וּמָשַׁ֖ל עַל־כִּסְאֹ֑ו וְהָיָ֤ה כֹהֵן֙ עַל־כִּסְאֹ֔ו וַעֲצַ֣ת שָׁלֹ֔ום תִּהְיֶ֖ה בֵּ֥ין שְׁנֵיהֶֽם׃
+
+"И Он создаст (построит) храм Яхве, и Он примет славу, и сядет, и будет господствовать на престоле Своем, и будет священником на престоле Своем, и совет мира будет между двумя."
+
+בנה: строить, сооружать, созидать, устраивать, создавать.
+
+משל: господствовать, владычествовать, управлять, начальствовать.
+
+Муж, имя Которого ОТРАСЛЬ, слышит Захария, произрастет из Своего корня, т. е. произойдет из Своего народа. Приняв славу «единородного от Отца» (Иоан. 1:14), Он… воссядет на троне, чтобы владычествовать (Ис. 9:7; Иер. 23:5; Мих. 4:3,7; Соф. 3:15; Зах. 14:9). Но не только Царем, а и священником будет Он на престоле Своем (Евр. 4:15; 5:6; 7:11-12). Священник из рода Левия никогда не мог бы стать царем, «восседающим на престоле». Но Иисус Христос объединит в Себе обоих, словно бы свяжет между собой узами ненарушимой гармонии две личности (по-русски выражено фразой: и совет мира будет между тем и другим).
diff --git a/zec/06/14.md b/zec/06/14.md
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--- /dev/null
+++ b/zec/06/14.md
@@ -0,0 +1,9 @@
+# А эти венцы будут Хелему и Товии, Иедаю и Хену, сыну Софонии, напоминанием в храме Господа.
+
+וְהָעֲטָרֹ֗ת תִּֽהְיֶה֙ לְחֵ֨לֶם֙ וּלְטֹובִיָּ֣ה וְלִידַֽעְיָ֔ה וּלְחֵ֖ן בֶּן־צְפַנְיָ֑ה לְזִכָּרֹ֖ון בְּהֵיכַ֥ל יְהוָֽה׃
+
+"А венцы эти будут Хелему и Товии, и Иедаю, и Хену, сыну Софонии, для напоминания в храме Яхве."
+
+זכָרוֹן: память, памятник, воспоминание, напоминание.
+
+Захарии сказано отдать символический венец тем, пришедшим из Вавилонии, людям, у которых взяты будут серебро и золото для изготовления его. Имелось, по всей вероятности, в виду, что после возведения храма именно они (и Иосия, сын Софонии, названный в стихе 14 «Хелем», что означало «милостивый») должны будут поместить венец как некую памятную реликвию на сохранение в храм. Кстати, согласно древнему иудейскому преданию венец, сделанный Захарией, действительно хранился в храме.
diff --git a/zec/06/15.md b/zec/06/15.md
new file mode 100644
index 00000000..444c3c27
--- /dev/null
+++ b/zec/06/15.md
@@ -0,0 +1,15 @@
+# Придут издалека, примут участие в построении храма Господа, и вы узнаете, что Господь Саваоф послал меня к вам. Это случится, если вы будете усердно слушаться голоса Господа, вашего Бога"».
+
+וּרְחֹוקִ֣ים׀ יָבֹ֗אוּ וּבָנוּ֙ בְּהֵיכַ֣ל יְהוָ֔ה וִידַעְתֶּ֕ם כִּֽי־יְהוָ֥ה צְבָאֹ֖ות שְׁלָחַ֣נִי אֲלֵיכֶ֑ם וְהָיָה֙ אִם־שָׁמֹ֣ועַ תִּשְׁמְע֔וּן בְּקֹ֖ול יְהוָ֥ה אֱלֹהֵיכֶֽם׃
+
+"И издалека придут, и они будут строить храм Яхве, и вы узнаете, что Яхве Саваоф послал меня к вам, и это будет, если вы будете слушаться голоса Яхве Бога вашего."
+
+רָחוֹק: издалека, издали, вдали, далеко, издавна.
+
+שלח: посылать, отсылать, отпускать, простирать (руку).
+
+Неприметным образом наставление свыше пророку относительно символической коронации Иисуса, сына Иоседекова, переходит в пророчество, произносимое Ангелом Господним, или Отраслью (поскольку это одно и то же Божественное Лицо), Которого послал к иудеям Господь Всемогущий (Саваоф). Он говорит, что факт пожертвований на храм, совершенных теперь небольшой группой людей, не останется единичным. Многие и впредь будут приходить издалека, чтобы участвовать в построении храма Господня.
+
+Те несколько иудеев, что пришли из Вавилонии в дни Захарии, по-видимому, являются здесь прообразом многих – иудеев и не-иудеев, которые понесут «достояние» свое созидающим Храм (Ис. 60:5,9,11; 61:66); мысль о построении второго храма, очевидно, перетекает тут в откровение о Храме будущего… И это будет. Храм будет созидаться и будет создан. И с ним осуществятся и другие обетования Господни. Если только люди будут слушаться гласа Господа Бога своего. Тут уместно повторить мысль (высказанную в комментарии на Агг. 2:9а) о храме Яхве как о некоем мистическом явлении, которое пребывает в веках и символизирует непрерывность истории спасения.
+
+В этом именно смысле в видении Захарии, как и в откровении Аггею, второй храм как бы продолжает первый, но и сам будет иметь продолжение, пока не получит завершения своего в Тысячелетнем храме мессианского века.
diff --git a/zec/06/intro.md b/zec/06/intro.md
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@@ -0,0 +1,25 @@
+# Захария 6 Общие замечания
+
+## Содержание главы и её оформление
+
+1–8. Видение восьмое – четырех колесниц. 9–15. Символическое действие, заключающее ряд ночных видений; венчание первосвященника Иисуса. Изложением Захарией восьмого видения, полученного им в ту же ночь, что и все предыдущие, завершаются его пророческие вести относительно будущей истории еврейского народа. Нельзя не заметить, насколько перекликается последнее видение с первым, где тоже в присутствие Господа выходили кони, чтобы по повелению Его обойти всю землю.
+
+В восьмом видении кони предстают перед Господом, запряженные в колесницы. Другая «деталь», присущая лишь этому видению, – та, что кони выходят из ущелья между двумя медными горами. Прослеживается внутренняя, смысловая, связь между первым видением и восьмым. Суд над языческими народами, предрешенный Богом в первом, совершается силами небесными (олицетворяемыми военными колесницами; обращает на себя внимание, что о правящих колесницами не упоминается) в восьмом.
+
+## Важная концепция
+
+### Венец
+
+Во второй части главы говорится о венце, изготовленном для первосвященника. Речь идёт о конкретном человеке, имя которого "Отрасль" или "Ветвь".
+
+## Прочие трудности, встречающиеся при переводе настоящей главы
+
+### Значение видений
+
+Описываемые видения часто остаются непонятными даже тогда, когда пророк просит их объяснить. Постарайтесь сохранить эту неопределённость в вашем переводе.
+
+## Ссылка:
+
+  * **[Захария 6:1 Замечания](./01.md)**
+
+**[<<](../05/intro.md) | [>>](../07/intro.md)**
diff --git a/zec/07/01.md b/zec/07/01.md
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+# В четвёртый год правления царя Дария было слово Господа к пророку Захарии, в четвёртый день девятого месяца, Хаслева
+
+וַֽיְהִי֙ בִּשְׁנַ֣ת אַרְבַּ֔ע לְדָרְיָ֖וֶשׁ הַמֶּ֑לֶךְ הָיָ֨ה דְבַר־יְהוָ֜ה אֶל־זְכַרְיָ֗ה בְּאַרְבָּעָ֛ה לַחֹ֥דֶשׁ הַתְּשִׁעִ֖י בְּכִסְלֵֽו׃
+
+"И было в год четвертый Дария, царя, и было слово Господа к Захарии в четвертый (день) девятого месяца Кислева".
+
+# Девятого месяца, Хаслева
+
+Четвертый день девятого месяца (Хаслева, или Кислева) соответствовал 7 декабря 518 года до Р. Х. Таким образом с ночи видений Захарии прошло почти два года (сравните с 1:7). Полным ходом шло строительство храма, истекла примерно половина времени, потребовавшегося для восстановления его (520-516 гг. до Р. Х.). И вот вновь выступил Захария – на этот раз с четырьмя пророческими посланиями.
+
+Изложение каждого из них отделяется от изложения последующего фразой «И было слово Господне Захарии» (стих 8), либо схожей с ней (7:4; 7:8; 8:1; 8:18). Тематическим «стержнем» двух глав (7 и 8) являются посты, которые были иудеями установлены в память печальных событий, приведших Израиля к окончательному разгрому и последующему изгнанию; посты эти (числом 4) они соблюдали во все время своего пребывания на чужбине и после.
+
+Господь заговорил к Захарии, чтобы через него дать ответ «делегации», пришедшей в Иерусалим с вопросом об одном из упомянутых постов, а именно о том, что совершался в пятом месяце (в седьмой день его) – в воспоминание о сожжении храма и города (4Цар. 25:8 и далее).
diff --git a/zec/07/02.md b/zec/07/02.md
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+# Когда Вефиль послал Сарецера, Регем-Мелеха и его людей помолиться перед Господом
+
+וַיִּשְׁלַח֙ בֵּֽית־אֵ֔ל שַׂר־אֶ֕צֶר וְרֶ֥גֶם מֶ֖לֶךְ וַֽאֲנָשָׁ֑יו לְחַלֹּ֖ות אֶת־פְּנֵ֥י יְהוָֽה׃
+
+"И послал Бет-Эль (Вефиль) Сар-Эцера и Регем-Мелеха и людей его умилостивить (помолиться?) пред лицом Господа".
+
+שַׂר־אֶ֕צֶר וְרֶ֥גֶם מֶ֖לֶךְ: возможно это имена, хотя есть в них указания на должности при дворе.
+
+חלה: умилостивлять.
+
+# Умилостивить Господа
+
+Вопрос этот возник потому, что, как уже говорилось выше, восстановление храма (В четвертый год царя Дария) значительно продвинулось вперед, и повод для продолжения «плача и сетований» был таким образом устранен. Не пора ли и «соответствующий» пост отменить? Кто конкретно задавался этим вопросом, не сказано.
+
+Но люди, пришедшие с ним, посланы были из Вефиля, города, лежавшего примерно в 20 км. на север от Иерусалима и бывшего некогда одним из центров религиозного отступничества в Северном царстве (3Цар. 12:28-29; 13:1; Ам. 7:13). Посланцы Вефиля были, по всей видимости, евреями, родившимися на чужбине и потому носившими вавилонские имена.
diff --git a/zec/07/03.md b/zec/07/03.md
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+# И спросить у священников в доме Господа Саваофа и у пророков: «Плакать ли мне в пятом месяце и поститься, как я делал это уже много лет?
+
+לֵאמֹ֗ר אֶל־הַכֹּֽהֲנִים֙ אֲשֶׁר֙ לְבֵית־יְהוָ֣ה צְבָאֹ֔ות וְאֶל־הַנְּבִיאִ֖ים לֵאמֹ֑ר הַֽאֶבְכֶּה֙ בַּחֹ֣דֶשׁ הַחֲמִשִׁ֔י הִנָּזֵ֕ר כַּאֲשֶׁ֣ר עָשִׂ֔יתִי זֶ֖ה כַּמֶּ֥ה שָׁנִֽים׃
+
+"Чтобы сказать священникам, которые в доме Господа Саваофа и пророкам, говоря: плакать ли мне в месяц пятый, и отделяться для посвящения (назорейского), как делал я уже вот годы"?
+
+הַֽאֶבְכֶּה: плакать ли?
+
+נזר: отделяться (для посвящения), посвящаться для назорейства.
+
+# Плакать ли мне в пятом месяце
+
+Пятый месяц назывался «Ав» и соответствовал июлю-августу. Следует подчеркнуть, что пост совершавшийся евреями в пятом месяце, был установлен ими не по Божиему указанию, а по своей воле.
diff --git a/zec/07/04.md b/zec/07/04.md
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+# Мне было слово Господа Саваофа
+
+וַיְהִ֛י דְּבַר־יְהוָ֥ה צְבָאֹ֖ות אֵלַ֥י לֵאמֹֽר׃
+
+"И было слово Господа Саваофа ко мне, говорящее".
+
+לֵאמֹֽר׃: говорящее, чтобы сказать.
+
+Сразу прямого ответа на вопрос людей из Вефиля не последовало. Он прозвучал позднее, в четвертой пророческой вести Захарии (8:18-19). Но вопрос этот, сформулированный в 7:3, дал пророку повод обратиться к согражданам вначале с укором и предостережениями, а потом – с утешительными обетованиями.
diff --git a/zec/07/05.md b/zec/07/05.md
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+# Скажи всему народу этой земли и священникам так: "Когда вы постились и плакали в пятом и седьмом месяце, притом уже семьдесят лет, разве вы постились для Меня? Разве для Меня?
+
+אֱמֹר֙ אֶל־כָּל־עַ֣ם הָאָ֔רֶץ וְאֶל־הַכֹּהֲנִ֖ים לֵאמֹ֑ר כִּֽי־צַמְתֶּ֨ם וְסָפֹ֜וד בַּחֲמִישִׁ֣י וּבַשְּׁבִיעִ֗י וְזֶה֙ שִׁבְעִ֣ים שָׁנָ֔ה הֲצֹ֥ום צַמְתֻּ֖נִי אָֽנִי׃
+
+"Скажи всему народу земли и священникам, говоря: когда вы постились и били себя в грудь (скорбели) в пятом и седьмом месяце, и вот уже семьдесят лет, постились ли вы на самом деле для Меня"?
+
+צום: поститься.
+
+ספד: бить в грудь (знак оплакивания, печали), рыдать, громко плакать, быть оплакиваемым.
+
+הֲצֹ֥ום צַמְתֻּ֖נִי אָֽנִי׃: постились вы постом для Меня? Двойное усиление мысли, выраженное двумя глаголами, идущими один за другим.
+
+# В пятом или седьмом месяце
+
+Из речи Захарии, вдохновленной полученным им откровением свыше, следовало, что напрасно иудеи переоценивают важность постов, установленных ими самими, придавая нравственный смысл обряду.
+
+К Богу соблюдение этих обрядов отношения не имеет. Для Меня ли вы постились? для Меня ли? – вопрошает Яхве устами Захарии, подразумевая, что нет, для себя самих.
+
+Как для себя и едят они и пьют, так и воздерживаются от еды и питья, и при этом плачут для самих себя, обольщая себя, что тем угождают Богу. Это и прежде было так, тем более теперь, когда Бог благословляет возвратившийся с чужбины «остаток» Своим присутствием в его среде.
diff --git a/zec/07/06.md b/zec/07/06.md
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+++ b/zec/07/06.md
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+# Когда вы едите и когда пьёте, разве не для себя вы едите, разве не для себя вы пьёте?
+
+וְכִ֥י תֹאכְל֖וּ וְכִ֣י תִשְׁתּ֑וּ הֲלֹ֤וא אַתֶּם֙ הָאֹ֣כְלִ֔ים וְאַתֶּ֖ם הַשֹּׁתִֽים׃
+
+"И когда вы едите и когда вы пьете, не для себя ли вы едите и пьете"?
+
+הֲלֹ֤וא אַתֶּם֙ הָאֹ֣כְלִ֔ים וְאַתֶּ֖ם הַשֹּׁתִֽים׃: разве не вам едите и не вам пьете?
+
+# Разве не для себя вы едите, разве не для себя вы пьёте?
+
+Против пустого формализма, не сопряженного с духовной реальностью, следовало из слов Захарии, предупреждал Господь народ Свой и чрез прежних пророков, когда еще Иерусалим был населен и покоен… Прямое подтверждение этому мы находим у Исаии, Осин, Амоса (к примеру, Ис. 1:11-17; Ос. 6:6; Ам. 5:21-24).
diff --git a/zec/07/07.md b/zec/07/07.md
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+++ b/zec/07/07.md
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+# Разве не те же слова провозглашал Господь через прежних пророков, когда Иерусалим был населён и спокоен, а города вокруг него, южная земля и низменность были населены?
+
+הֲלֹ֣וא אֶת־הַדְּבָרִ֗ים אֲשֶׁ֨ר קָרָ֤א יְהוָה֙ בְּיַד֙ הַנְּבִיאִ֣ים הָרִֽאשֹׁנִ֔ים בִּהְיֹ֤ות יְרוּשָׁלִַ֨ם֙ יֹשֶׁ֣בֶת וּשְׁלֵוָ֔ה וְעָרֶ֖יהָ סְבִיבֹתֶ֑יהָ וְהַנֶּ֥גֶב וְהַשְּׁפֵלָ֖ה יֹשֵֽׁב׃
+
+"Разве не слова (такие) провозглашал Господь через пророков прежних, когда был Иерусалим населённым и безопасным? И города вокруг него, и Негев (юг) и низменность были заселены"?
+
+שָלֵו: спокойный, безопасный, мирный, благоденствующий, беззаботный, беспечный.
+
+יֹשֶׁ֣בֶת וּשְׁלֵוָ֔ה: населенный и безопасный.
+
+שְפֵלָה: низменность, низкое место, долина.
+
+# Через прежних пророков
+
+В дополнение к сказанному заметим, что в стихе 6 под «постом седьмого месяца» подразумевался не тот, установленный Богом в ежегодный День очищения (тоже приходившийся на седьмой месяц; Лев. 16:29,31; 23:26-32), а тот, что опять-таки установили сами иудеи в поминовение иудейского губернатора Годолии, убитого в гражданской распре уже после падения Иерусалима (Иер. 41:2).
diff --git a/zec/07/08.md b/zec/07/08.md
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+# К Захарии было слово Господа
+
+וַֽיְהִי֙ דְּבַר־יְהוָ֔ה אֶל־זְכַרְיָ֖ה לֵאמֹֽר׃
+
+"И было слово Господа к Захарии, говорящее".
+
+לֵאמֹֽר׃: говорящее, чтобы сказать.
diff --git a/zec/07/09.md b/zec/07/09.md
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+++ b/zec/07/09.md
@@ -0,0 +1,9 @@
+# Так говорил тогда Господь Саваоф: "Совершайте справедливый суд, проявляйте милость и сострадание каждый своему брату
+
+כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָאֹ֖ות לֵאמֹ֑ר מִשְׁפַּ֤ט אֱמֶת֙ שְׁפֹ֔טוּ וְחֶ֣סֶד וְרַֽחֲמִ֔ים עֲשׂ֖וּ אִ֥ישׁ אֶת־אָחִֽיו׃
+
+""Так говорит Господь Саваоф, говоря: суд и истину творите. Милость и сострадание делайте (оказывайте) каждый брату своему".
+
+שפט: судить, рассуждать, решать, осуждать, творить, судиться.
+
+Во второй вести, с которой обращается Захария к народу, внимание последнего привлекается к нравственному состоянию предшествовавших им поколений и к вытекавшему из него поведению «отцов», которые в конечном счете и привели их в изгнание.
diff --git a/zec/07/10.md b/zec/07/10.md
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+# Не притесняйте вдову и сироту, переселенца и бедного, не замышляйте в вашем сердце зла друг против друга
+
+וְאַלְמָנָ֧ה וְיָתֹ֛ום גֵּ֥ר וְעָנִ֖י אַֽל־תַּעֲשֹׁ֑קוּ וְרָעַת֙ אִ֣ישׁ אָחִ֔יו אַֽל־תַּחְשְׁב֖וּ בִּלְבַבְכֶֽם׃
+
+"Вдову, сироту, пришельца и бедняка не притесняйте! И зло каждый ближнему своему (брату своему) не замышляйте в сердцах ваших"!
+
+וְאַלְמָנָ֧ה וְיָתֹ֛ום גֵּ֥ר וְעָנִ֖י: вдову, сироту, пришельца (странника) и бедного.
+
+עשק: притеснять, угнетать, обижать, отнимать (плату от наёмника), обирать, эксплуатировать. прич. изнасилованная, обесчещенная (о девственнице).
+
+# Вдову
+
+Вдова - это женщина, у которой умер муж.
+
+# Сироту
+
+Сирота - это ребёнок, чьи родители умерли.
+
+# Переселенца
+
+Переселенец - это человек, оставивший родную землю и поселившийся в чужой.
+
+# Не замышляйте в вашем сердце зла друг против друга
+
+"В вашем сердце" - то есть "в ваших мыслях". Альтернативный перевод: "не замышляйте злого друг против друга".
+
+В допоенное время, как и в дни Захарии, Господь хотел и ожидал от Своего народа не соблюдения обрядов, а нравственного обновления и такой истинно духовной жизни, которая проявлялась бы в справедливых поступках и в делах милосердия.
diff --git a/zec/07/11.md b/zec/07/11.md
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@@ -0,0 +1,19 @@
+# Но они не хотели слушать, отвернулись от Меня, заткнули уши, чтобы не слышать
+
+וַיְמָאֲנ֣וּ לְהַקְשִׁ֔יב וַיִּתְּנ֥וּ כָתֵ֖ף סֹרָ֑רֶת וְאָזְנֵיהֶ֖ם הִכְבִּ֥ידוּ מִשְּׁמֹֽועַ׃
+
+"Но отказались они слушать и отвернули плечи (отвернули в сторону) и стали упрямыми. Ушами отяжелели для слушания (чтобы не слышать)".
+
+מאן: отказываться, отвергать, отрекаться, не хотеть.
+
+כָתֵף: плечо. 2. нарамник; 3. сторона, бок, склон (горы).
+
+סרר: быть упрямым, быть упорным или непокорным.
+
+כבד: быть тяжёлым; 2. быть весомым или почётным, 3. делать тяжёлым, т.е. ожесточать (ухо, сердце).
+
+# Ушами отяжелели для слушания (чтобы не слышать)
+
+Но народ не хотел внимать, даже и слышать… слов, которые посылал ему Господь Саваоф Духом Своим чрез прежних пророков, не хотел. За то и постиг их великий гнев Господа Всемогущего, напоминал согражданам Захария.
+
+Заметим, что в этой части его речи «слова» допленных пророков как бы «приравниваются» всему, что сказано в законе Моисеевом. Кроме того, в ней четко выражена та мысль, что источником пророческого вдохновения является Дух Божий, Который говорит к людям через людей же (сравните с 2Тим. 3:16; 2Пет. 1:21).
diff --git a/zec/07/12.md b/zec/07/12.md
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index 00000000..79b556d0
--- /dev/null
+++ b/zec/07/12.md
@@ -0,0 +1,11 @@
+# Сделали своё сердце каменным, чтобы не слышать закона и слов, которые Господь Саваоф посылал Своим Духом через прежних пророков. За это и настиг их великий гнев Господа Саваофа
+
+וְלִבָּ֞ם שָׂ֣מוּ שָׁמִ֗יר מִ֠שְּׁמֹועַ אֶת־הַתֹּורָ֤ה וְאֶת־הַדְּבָרִים֙ אֲשֶׁ֨ר שָׁלַ֜ח יְהוָ֤ה צְבָאֹות֙ בְּרוּחֹ֔ו בְּיַ֖ד הַנְּבִיאִ֣ים הָרִֽאשֹׁנִ֑ים וַֽיְהִי֙ קֶ֣צֶף גָּדֹ֔ול מֵאֵ֖ת יְהוָ֥ה צְבָאֹֽות׃
+
+"И сердца их сделали твердыми (кремнем) для слышания Торы (наставлений) и слов, которые посылал Господь Саваоф с Духе Его через пророков прежних. И был гнев великий на них от Господа Саваофа".
+
+שָמִיר: алмаз, кремень, твёрдый.
+
+# Через прежних пророков
+
+Бог вдохновляет пророков говорить от Его имени.
diff --git a/zec/07/13.md b/zec/07/13.md
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--- /dev/null
+++ b/zec/07/13.md
@@ -0,0 +1,9 @@
+# И было так: как Он звал, но они не слушали, так и они звали, а Я не слушал, — говорит Господь Саваоф
+
+וַיְהִ֥י כַאֲשֶׁר־קָרָ֖א וְלֹ֣א שָׁמֵ֑עוּ כֵּ֤ן יִקְרְאוּ֙ וְלֹ֣א אֶשְׁמָ֔ע אָמַ֖ר יְהוָ֥ה צְבָאֹֽות׃
+
+"И было, когда призывал - они не слушали, потому они призывали, Я не слушал, говорит Господь Саваоф".
+
+כֵּ֤ן יִקְרְאוּ֙ וְלֹ֣א אֶשְׁמָ֔ע: потому они призывали, Я не слушал.
+
+Наказание народа Божия изгнанием соответствовало его непокорности. Пророки неоднократно подчеркивали, что религиозные обряды обесцениваются непокорностью Богу. См. 1 Цар. 15:22 и Ис. 1:15.
diff --git a/zec/07/14.md b/zec/07/14.md
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index 00000000..146ce9c2
--- /dev/null
+++ b/zec/07/14.md
@@ -0,0 +1,19 @@
+# Я развеял их по всем народам, которых они не знали, и эта земля опустела после них, так что никто не ходил по ней ни взад, ни вперёд, и они сделали пустыней желанную землю
+
+וְאֵ֣סָעֲרֵ֗ם עַ֤ל כָּל־הַגֹּויִם֙ אֲשֶׁ֣ר לֹֽא־יְדָע֔וּם וְהָאָ֨רֶץ֙ נָשַׁ֣מָּה אַֽחֲרֵיהֶ֔ם מֵֽעֹבֵ֖ר וּמִשָּׁ֑ב וַיָּשִׂ֥ימוּ אֶֽרֶץ־חֶמְדָּ֖ה לְשַׁמָּֽה׃ פ
+
+"Я развеял их по всем народам, которые они не знали. И земля опустела после них. И (не) ходили по ней взад и вперед. Так, прекрасная (желанная) земля стала пустыней".
+
+סער: бушевать, волноваться; 2. быть сдунутым или свеянным; 3. сильно дуть, набегать, ринуться. быть встревоженным или волноваться, 4. развевать, разносить (ветром), 5. быть сдунутым или свеянным.
+
+שַמָה: ужас, изумление; 2. опустошение, разорение, запустение.
+
+חֶמְדָה: что-то желанное, любимое или дорогое; прил. желанный, прекрасный, отличный; 2. (драго)ценность, сокровище.
+
+# Желанную землю
+
+То есть: "прекрасную землю" или "плодородную землю".
+
+# Так, прекрасная (желанная) земля стала пустыней
+
+Сопротивление народов и отдельных лиц в их среде воле Господа, неповиновение их истине, недвусмысленно для них выраженной и им переданной, влекут за собой самые печальные последствия. Иудеям Захария напоминал об этом на собственном их примере: они во всей полноте познали на себе гнев Божий, когда Он перестал отвечать на их молитвы (стих 13), когда обрек их на рассеяние (стих 14а), а землю их – на опустошение (стих 14б).
diff --git a/zec/07/intro.md b/zec/07/intro.md
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+++ b/zec/07/intro.md
@@ -0,0 +1,21 @@
+# Захария 7 Общие замечания
+
+## Содержание главы и её оформление
+
+Настоящая глава была написана, спустя два года после написания предыдущей. Это проза.
+
+В некоторых библейских версиях цитаты оформляются особым образом. Например, ULB, а также некоторые другие переводы, печатают 7:4-14 с небольшим отступом вправо, поскольку эти стихи являются пространной цитатой.
+
+## Важная концепция
+
+### Пост
+
+В этой главе поднимается вопрос поста. Народ задавал Господу те же вопросы, что и их предки (израильтяне спрашивали Бога о посте ещё до своего изгнания в чужую землю).
+
+Выяснение вопроса о продолжительности поста показывает отсутствие у народа понимания истинного смысла покорности Богу. Суть ответа Захарии состоит в том, что послушание лучше жертвы (1 Цар. 15:22).
+
+Ссылка:
+
+  * **[Захария 7:1 Замечания](./01.md)**
+
+**[<<](../06/intro.md) | [>>](../08/intro.md)**
diff --git a/zec/08/01.md b/zec/08/01.md
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+# Было слово Господа Саваофа
+
+וַיְהִ֛י דְּבַר־יְהוָ֥ה צְבָאֹ֖ות לֵאמֹֽר׃
+
+"И было слово Яхве Саваофа, говорящее."
+
+Вводная «формула» удостоверяет и, повторяясь затем неоднократно, подтверждает, что слова, произносимые пророком, «пришли» к нему из откровения ему свыше.
diff --git a/zec/08/02.md b/zec/08/02.md
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+++ b/zec/08/02.md
@@ -0,0 +1,11 @@
+# «Так говорит Господь Саваоф: "Я ревновал о Сионе великой ревностью, с великим гневом Я ревновал о нём".
+
+כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות קִנֵּ֥אתִי לְצִיֹּ֖ון קִנְאָ֣ה גְדֹולָ֑ה וְחֵמָ֥ה גְדֹולָ֖ה קִנֵּ֥אתִי לָֽהּ׃
+
+"Так говорит Яхве Саваоф: Я ревновал о Сионе ревностью великой, и с гневом великим Я ревновал о нём."
+
+קנא: ревновать.
+
+גּדוֹל: великий, большой.
+
+Ревность Господа о Сионе – это ревность любви, которая по отношению к врагам Израиля делается источником «великого гнева». Впрочем, и сам Израиль может подразумеваться тут как «объект» гнева Божиего – по причине все той же безмерной любви Всевышнего к народу Своему, который слишком часто являет себя недостойным этой любви.
diff --git a/zec/08/03.md b/zec/08/03.md
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--- /dev/null
+++ b/zec/08/03.md
@@ -0,0 +1,13 @@
+# Так говорит Господь: "Я вернусь к Сиону и буду жить в Иерусалиме. Иерусалим будет называться городом истины и гора Господа Саваофа — горой святыни.
+
+כֹּ֚ה אָמַ֣ר יְהוָ֔ה שַׁ֚בְתִּי אֶל־צִיֹּ֔ון וְשָׁכַנְתִּ֖י בְּתֹ֣וךְ יְרֽוּשָׁלִָ֑ם וְנִקְרְאָ֤ה יְרוּשָׁלִַ֨ם֙ עִ֣יר־הָֽאֱמֶ֔ת וְהַר־יְהוָ֥ה צְבָאֹ֖ות הַ֥ר הַקֹּֽדֶשׁ׃
+
+"Так говорит Яхве: Я вернусь к Сиону и буду жить посреди (внутри) Иерусалима, и будет называться Иерусалим городом истины, и гора Яхве Саваофа - горой святыни."
+
+שכן: обитать, пребывать, жить, населять.
+
+תָוךְ: (по)среди, между, внутри.
+
+Но Бог не изменит Своему завету с Израилем. Он возвратит ему милость Свою, Он вернется на Сион и снова будет обитать в Иерусалиме (сравните с 2:12), который оставил при разрушении города и храма, как открылось это в видениях его пророку Иезекиилю (Иез. 9:3; 10:4,18; 11:22-23). Теперь вот Захария в духовном созерцании своем воспринимает откровение о том, что осуществится в тысячелетнее правление Иисуса Христа на троне Давидовом.
+
+В то время истина, которая есть Он Сам, и святость Его (Иоил. 3:17; Авд. 1:17) передадутся городу Иерусалиму и всей земле. Напомним, что Сионом называлось первоначально возвышенное место, населенное племенем иевуссеев; крепостью, защищавшей подходы к ним, завладел царь Давид (2Цар. 5:7). Позже Сионом (и горой Сион) стали называть место, на котором построен был иерусалимский храм (Пс. 2:6; Ис. 8:18; Иоил. 2:1). Кроме того, Сион стал синонимом Иерусалима (Ис. 2:3; 4:3; 33:20; Ам. 1:2; Мих. 3:10,12). Вместе оба названия несколько раз встречаются у Захарии (1:14,17; 8:3; 9:9).
diff --git a/zec/08/04.md b/zec/08/04.md
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--- /dev/null
+++ b/zec/08/04.md
@@ -0,0 +1,11 @@
+# Так говорит Господь Саваоф: "Снова старцы и старицы будут сидеть на улицах Иерусалима, каждый с посохом в его руке из-за множества дней.
+
+כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות עֹ֤ד יֵֽשְׁבוּ֙ זְקֵנִ֣ים וּזְקֵנֹ֔ות בִּרְחֹבֹ֖ות יְרוּשָׁלִָ֑ם וְאִ֧ישׁ מִשְׁעַנְתֹּ֛ו בְּיָדֹ֖ו מֵרֹ֥ב יָמִֽים׃
+
+"Так говорит Яхве Саваоф: снова будут сидеть старцы и старицы на улицах Иерусалима, каждый с посохом его в руке его из-за множества дней."
+
+עוֹד: еще, опять, снова, уже.
+
+ישב: сидеть, садиться.
+
+Картина мирной жизни Иерусалима, где спокойно чувствуют себя старики, и радуются в безмятежности дней своих дети и молодежь.
diff --git a/zec/08/05.md b/zec/08/05.md
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--- /dev/null
+++ b/zec/08/05.md
@@ -0,0 +1,13 @@
+# А улицы этого города будут наполняться мальчиками и девочками, играющими на улицах".
+
+וּרְחֹבֹ֤ות הָעִיר֙ יִמָּ֣לְא֔וּ יְלָדִ֖ים וִֽילָדֹ֑ות מְשַׂחֲקִ֖ים בִּרְחֹֽבֹתֶֽיהָ׃
+
+"И улицы города этого наполнятся мальчиками и девочками, играющими на улицах его."
+
+מלא: наполнять; быть наполненным.
+
+ילֶד: мальчик, юноша, отрок, дитя, младенец, ребёнок.
+
+ילְדָה: девочка, девушка, девица, отроковица.
+
+См. комментарий к стиху 4.
diff --git a/zec/08/06.md b/zec/08/06.md
new file mode 100644
index 00000000..7c8c5b58
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+++ b/zec/08/06.md
@@ -0,0 +1,9 @@
+# Так говорит Господь Саваоф: "Если это в глазах оставшегося народа покажется удивительным в эти дни, то неужели оно удивительно и в Моих глазах?" — говорит Господь Саваоф.
+
+כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות כִּ֣י יִפָּלֵ֗א בְּעֵינֵי֙ שְׁאֵרִית֙ הָעָ֣ם הַזֶּ֔ה בַּיָּמִ֖ים הָהֵ֑ם גַּם־בְּעֵינַי֙ יִפָּלֵ֔א נְאֻ֖ם יְהוָ֥ה צְבָאֹֽות׃
+
+"Так говорит Яхве Саваоф: если это будет дивным в глазах оставшегося народа во дни эти, то также ли оно будет дивным в глазах Моих? Говорит Яхве Саваоф."
+
+פלא: быть необычным или чудесным, быть удивительным или дивным.
+
+В глазах… народа, пережившего гибель города и храма и горечь чужбины, такая перспектива покажется удивительной, иудеи, пожалуй, отнесутся к ней с недоверием, но трудно ли Господу Всемогущему совершить подобное чудо!
diff --git a/zec/08/07.md b/zec/08/07.md
new file mode 100644
index 00000000..e1ea135e
--- /dev/null
+++ b/zec/08/07.md
@@ -0,0 +1,9 @@
+# Так говорит Господь Саваоф: "Я спасу Мой народ из страны востока и из страны заходящего солнца.
+
+כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות הִנְנִ֥י מֹושִׁ֛יעַ אֶת־עַמִּ֖י מֵאֶ֣רֶץ מִזְרָ֑ח וּמֵאֶ֖רֶץ מְבֹ֥וא הַשָּֽׁמֶשׁ׃
+
+"Так говорит Яхве Саваоф: вот, Я спасу народ Мой из земли востока и из земли заходящего солнца."
+
+ישע: спасать, избавлять, защищать, хранить.
+
+Снова обещает Бог собрать Израиля и Иуду в будущем. Из страны востока и запада (страны захождения солнца) здесь, вероятно, речевой прием (так называемый меризм, когда часть представляет целое). И тогда речь тут идет обо всех странах света (сравните с Ис. 11:11-12; 43:5-6). Иерусалим в свою очередь здесь, очевидно, представляет израильскую землю в целом.
diff --git a/zec/08/08.md b/zec/08/08.md
new file mode 100644
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--- /dev/null
+++ b/zec/08/08.md
@@ -0,0 +1,11 @@
+# Приведу их, они будут жить в Иерусалиме, и будут Моим народом, а Я буду их Богом в истине и праведности".
+
+וְהֵבֵאתִ֣י אֹתָ֔ם וְשָׁכְנ֖וּ בְּתֹ֣וךְ יְרוּשָׁלִָ֑ם וְהָיוּ־לִ֣י לְעָ֗ם וַֽאֲנִי֙ אֶהְיֶ֤ה לָהֶם֙ לֵֽאלֹהִ֔ים בֶּאֱמֶ֖ת וּבִצְדָקָֽה׃
+
+"И Я приведу их, и будут они жить в Иерусалиме, и они будут народом Моим, и Я буду Богом их в истине и праведности."
+
+בוא: вводить, вносить, приводить, приносить.
+
+צְדָקָה: праведность, правда, благодеяние, благополучие.
+
+Возвращение Господом евреев со всех концов земли в их землю подразумевает восстановление их отношений с Ним в том виде, в каком они были задуманы Им изначально. И будут они Моим народом, и Я буду их Богом (сравните с Зах. 13:9; Ос. 2:21-23). Обратите внимание на то, как проникновенно и трогательно раскрывает характер этих будущих взаимоотношений (Бога и Его народа) пророк Осия (Ос. 2:19-20).
diff --git a/zec/08/09.md b/zec/08/09.md
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index 00000000..8e2f84d4
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+++ b/zec/08/09.md
@@ -0,0 +1,13 @@
+# Так говорит Господь Саваоф: "Укрепите ваши руки, вы, слышащие теперь эти слова из речей пророков, которые были при основании дома Господа Саваофа, при создании храма.
+
+כֹּֽה־אָמַר֮ יְהוָ֣ה צְבָאֹות֒ תֶּחֱזַ֣קְנָה יְדֵיכֶ֔ם הַשֹּֽׁמְעִים֙ בַּיָּמִ֣ים הָאֵ֔לֶּה אֵ֖ת הַדְּבָרִ֣ים הָאֵ֑לֶּה מִפִּי֙ הַנְּבִיאִ֔ים אֲ֠שֶׁר בְּיֹ֞ום יֻסַּ֨ד בֵּית־יְהוָ֧ה צְבָאֹ֛ות הַהֵיכָ֖ל לְהִבָּנֹֽות׃
+
+"Так говорит Яхве Саваоф: укрепите руки ваши, слышащие во дни эти слова эти из уст пророков, которые (были) во дни основания дома Яхве Саваофа, при создании (строительстве) храма этого."
+
+חזק: усиливать, укреплять, утверждать.
+
+שמע: слышать, слушать.
+
+יסד: полагать основание.
+
+Устами Захарии Господь обращается к строителям храма, призывая их «укрепить руки» для продолжения работ и ободряя их тем, что слова Его, которые они слышат теперь, возвещаются им пророками, которые присутствовали при закладке дома Господня (т. е. теми же Захарией и Аггеем); часть их предсказаний уже сбылась, так что и теперь не верить им оснований нет.
diff --git a/zec/08/10.md b/zec/08/10.md
new file mode 100644
index 00000000..ac71fe2b
--- /dev/null
+++ b/zec/08/10.md
@@ -0,0 +1,13 @@
+# Ведь прежде тех дней не было платы ни для людей, ни платы за наём животных. Ни уходящему, ни приходящему не было покоя от неприятеля, и Я допускал любому человеку враждовать против другого.
+
+כִּ֗י לִפְנֵי֙ הַיָּמִ֣ים הָהֵ֔ם שְׂכַ֤ר הָֽאָדָם֙ לֹ֣א נִֽהְיָ֔ה וּשְׂכַ֥ר הַבְּהֵמָ֖ה אֵינֶ֑נָּה וְלַיֹּוצֵ֨א וְלַבָּ֤א אֵין־שָׁלֹום֙ מִן־הַצָּ֔ר וַאֲשַׁלַּ֥ח אֶת־כָּל־הָאָדָ֖ם אִ֥ישׁ בְּרֵעֵֽהוּ׃
+
+"Потому что прежде дней тех платы для человека не было и платы за (труд) животных не было, и уходящему, и приходящему не было мира от врага, и Я посылал (враждовать) всякого человека с ближним его."
+
+שָכָר: плата, награда, возмездие, воздаяние, вознаграждение.
+
+שָלוֹם: мир, благоденствие, благосостояние, здоровье, безопасность, дружелюбие.
+
+רֵע: друг, товарищ, ближний, сосед.
+
+Ибо прежде дней тех… Подразумевается время до возобновления строительных работ. Слово «возмездие» употреблено здесь в значении «воздаяния», добрых результатов. Иудеи помнят, что совсем недавно их (добрых плодов) было совсем мало от труда их и их животных (Агг. 1:6,9-11; 2:16-19).
diff --git a/zec/08/11.md b/zec/08/11.md
new file mode 100644
index 00000000..54956b98
--- /dev/null
+++ b/zec/08/11.md
@@ -0,0 +1,11 @@
+# Но сейчас для остатка этого народа Я не такой, как в прежние дни, — говорит Господь Саваоф.
+
+וְעַתָּ֗ה לֹ֣א כַיָּמִ֤ים הָרִֽאשֹׁנִים֙ אֲנִ֔י לִשְׁאֵרִ֖ית הָעָ֣ם הַזֶּ֑ה נְאֻ֖ם יְהוָ֥ה צְבָאֹֽות׃
+
+"А сейчас Я не такой, как в дни прежние, для остатка народа этого, говорит Яхве Саваоф."
+
+עַתָה: теперь, сейчас, ныне.
+
+רִאשוֹן: первый, начальный, прежний.
+
+И от врагов их не было им покоя. А ныне для остатка этого народа… В «ближней перспективе» имеются в виду иудеи, возвратившиеся из Вавилонии и восстанавливающие теперь храм; в отдаленной – евреи мессианского века.
diff --git a/zec/08/12.md b/zec/08/12.md
new file mode 100644
index 00000000..5c6426b5
--- /dev/null
+++ b/zec/08/12.md
@@ -0,0 +1,13 @@
+# Потому что они будут сеять в мире. Виноградная лоза даст свой плод, земля даст свои произведения, небеса будут давать свою росу, и всё это Я отдам во владение оставшемуся народу.
+
+כִּֽי־זֶ֣רַע הַשָּׁלֹ֗ום הַגֶּ֜פֶן תִּתֵּ֤ן פִּרְיָהּ֙ וְהָאָ֨רֶץ֙ תִּתֵּ֣ן אֶת־יְבוּלָ֔הּ וְהַשָּׁמַ֖יִם יִתְּנ֣וּ טַלָּ֑ם וְהִנְחַלְתִּ֗י אֶת־שְׁאֵרִ֛ית הָעָ֥ם הַזֶּ֖ה אֶת־כָּל־אֵֽלֶּה׃
+
+"Потому что посев (будет) в мире; виноградная лоза даст плод свой, и земля даст плод свой, и небеса будет давать росу свою, и Я дам во владения этому оставшемуся народу всё это."
+
+זרַע: семя, семена; сеяние, посев.
+
+גּפֶן: вьющееся растение, виноградная лоза.
+
+נחל: давать во владение, разделять наследство или удел.
+
+Итак, для «остатка», благословляемого Богом ныне и предназначенного для благословений в будущем, все коренным образом изменится к лучшему.
diff --git a/zec/08/13.md b/zec/08/13.md
new file mode 100644
index 00000000..9b6e7366
--- /dev/null
+++ b/zec/08/13.md
@@ -0,0 +1,13 @@
+# И будет: как вы, дом Иуды и дом Израиля, были проклятием у народов, так вы будете благословением, когда Я спасу вас. Не бойтесь, пусть укрепятся ваши руки!"
+
+וְהָיָ֡ה כַּאֲשֶׁר֩ הֱיִיתֶ֨ם קְלָלָ֜ה בַּגֹּויִ֗ם בֵּ֤ית יְהוּדָה֙ וּבֵ֣ית יִשְׂרָאֵ֔ל כֵּ֚ן אֹושִׁ֣יעַ אֶתְכֶ֔ם וִהְיִיתֶ֖ם בְּרָכָ֑ה אַל־תִּירָ֖אוּ תֶּחֱזַ֥קְנָה יְדֵיכֶֽם׃
+
+"И будет: как вы были проклятием у народов, дом Иуды и дом Израиля, так Я спасу вас, и вы будете благословением; не бойтесь, пусть укрепятся руки ваши!"
+
+קְלָלָה: проклятие, злословие, поругание.
+
+ישע: спасать, избавлять, защищать, хранить.
+
+בְרָכָה: благословение.
+
+К тем, которые «ныне», относится обещание изобильной жизни (стих 12), к будущим – и это обетование, и то, что содержится в стихе 13: не раз – на протяжении своей истории – бывшие проклятием у народов (Втор. 28:37), евреи станут благословением для них (Мих. 5:7; сравните с Зах. 8:22-23).
diff --git a/zec/08/14.md b/zec/08/14.md
new file mode 100644
index 00000000..6718b97d
--- /dev/null
+++ b/zec/08/14.md
@@ -0,0 +1,13 @@
+# Потому что так говорит Господь Саваоф: "Как Я задумал наказать вас, когда ваши праотцы разгневали Меня, — говорит Господь Саваоф, — и не отменил
+
+כִּ֣י כֹ֣ה אָמַר֮ יְהוָ֣ה צְבָאֹות֒ כַּאֲשֶׁ֨ר זָמַמְ֜תִּי לְהָרַ֣ע לָכֶ֗ם בְּהַקְצִ֤יף אֲבֹֽתֵיכֶם֙ אֹתִ֔י אָמַ֖ר יְהוָ֣ה צְבָאֹ֑ות וְלֹ֖א נִחָֽמְתִּי׃
+
+"Потому что так говорит Яхве Саваоф: как Я задумал навести бедствия на вас, когда прогневали отцы ваши Меня, говорит Яхве Саваоф, и Я не сожалел."
+
+זמם: задумывать, обдумывать, умышлять.
+
+רעע: злодействовать, делать зло или беззаконие, худо поступать, причинять зло, наводить бедствие.
+
+נחם: (со)жалеть, раскаиваться.
+
+Благословения Израиля во временах грядущих есть цель Господа Саваофа, и Он непременно осуществит ее. Как прежде Он обрек еврейский народ наказанию, потому что определил наказать его в гневе на отцов их, и не отменил, так не отменит Он – в свете нынешнего определения Своего – и грядущих благословений.
diff --git a/zec/08/15.md b/zec/08/15.md
new file mode 100644
index 00000000..4c68b600
--- /dev/null
+++ b/zec/08/15.md
@@ -0,0 +1,9 @@
+# Так опять в эти дни Я задумал совершить доброе Иерусалиму и дому Иуды. Не бойтесь!
+
+כֵּ֣ן שַׁ֤בְתִּי זָמַ֨מְתִּי֙ בַּיָּמִ֣ים הָאֵ֔לֶּה לְהֵיטִ֥יב אֶת־יְרוּשָׁלִַ֖ם וְאֶת־בֵּ֣ית יְהוּדָ֑ה אַל־תִּירָֽאוּ׃
+
+"Так опять Я задумал в эти дни сделать доброе Иерусалиму и дому Иуды; не бойтесь!"
+
+יטב: делать добро, делать хорошо, хорошо поступать.
+
+Народу следует, однако, отвергнуть лицемерно – формальную «практику» своих «отцов» и держаться – как в личной, так и в гражданской жизни, – истинно духовных принципов: не лгать друг другу, быть справедливыми и миролюбивыми всегда и во всем.
diff --git a/zec/08/16.md b/zec/08/16.md
new file mode 100644
index 00000000..7874455a
--- /dev/null
+++ b/zec/08/16.md
@@ -0,0 +1,13 @@
+# Вот дела, которые вы должны делать: говорите истину друг другу. Судите справедливо и мирно у ваших ворот.
+
+אֵ֥לֶּה הַדְּבָרִ֖ים אֲשֶׁ֣ר תַּֽעֲשׂ֑וּ דַּבְּר֤וּ אֱמֶת֙ אִ֣ישׁ אֶת־רֵעֵ֔הוּ אֱמֶת֙ וּמִשְׁפַּ֣ט שָׁלֹ֔ום שִׁפְט֖וּ בְּשַׁעֲרֵיכֶֽם׃
+
+"Это дела, которые вы должны делать: говорите истину (правду) каждый ближнему своему, по истине и судом мирным судите у ворот ваших."
+
+אֱמֶת: истина, правда.
+
+רֵע: друг, товарищ, ближний, сосед.
+
+שפט: судить, рассуждать, решать, осуждать.
+
+Напомним, что у ворот городов и селений израильских старейшинами народа решались вопросы, имевшие значение для сообщества в целом и для отдельных членов его, в том числе судебные иски.
diff --git a/zec/08/17.md b/zec/08/17.md
new file mode 100644
index 00000000..7d5db20f
--- /dev/null
+++ b/zec/08/17.md
@@ -0,0 +1,11 @@
+# Пусть никто из вас не замышляет в своём сердце зла против своего ближнего, и не любите ложной клятвы, потому что всё это Я ненавижу", — говорит Господь».
+
+וְאִ֣ישׁ׀ אֶת־רָעַ֣ת רֵעֵ֗הוּ אַֽל־תַּחְשְׁבוּ֙ בִּלְבַבְכֶ֔ם וּשְׁבֻ֥עַת שֶׁ֖קֶר אַֽל־תֶּאֱהָ֑בוּ כִּ֧י אֶת־כָּל־אֵ֛לֶּה אֲשֶׁ֥ר שָׂנֵ֖אתִי נְאֻם־יְהוָֽה׃
+
+"Никто из вас зло ближнему своему не замышляйте в сердце своем, и клятвы ложной не любите, потому что всё это Я ненавижу, говорит Яхве."
+
+חשב: рассчитывать, думать, помышлять, раздумывать, замышлять.
+
+שנא: ненавидеть, не любить.
+
+Сказанное в стихах 16-17 можно свести к одной фразе: делайте угодное Богу и не делайте того, что Ему ненавистно.
diff --git a/zec/08/18.md b/zec/08/18.md
new file mode 100644
index 00000000..3416baf4
--- /dev/null
+++ b/zec/08/18.md
@@ -0,0 +1,7 @@
+# Ко мне было слово Господа Саваофа
+
+וַיְהִ֛י דְּבַר־יְהוָ֥ה צְבָאֹ֖ות אֵלַ֥י לֵאמֹֽר׃
+
+"И было слово Яхве Саваофа ко мне, говорящее."
+
+Захария повторяет, что изрекаемое им теперь есть слово Господа Саваофа. Резюмируя сказанное им выше – только любите истину и мир – пророк подразумевает, что лишь в этом случае посты, соблюдаемые иудеями, обратятся для них радостью и веселым торжеством. Только теперь, как видим, получают делегаты из Вефиля прямой ответ на свой вопрос о посте (7:2-3).
diff --git a/zec/08/19.md b/zec/08/19.md
new file mode 100644
index 00000000..c2513cc6
--- /dev/null
+++ b/zec/08/19.md
@@ -0,0 +1,11 @@
+# «Так говорит Господь Саваоф: "Пост четвёртого месяца, пост пятого, пост седьмого и пост десятого будут радостью и весёлым торжеством для дома Иуды. Только любите истину и мир".
+
+כֹּֽה־אָמַ֞ר יְהוָ֣ה צְבָאֹ֗ות צֹ֣ום הָרְבִיעִ֡י וְצֹ֣ום הַחֲמִישִׁי֩ וְצֹ֨ום הַשְּׁבִיעִ֜י וְצֹ֣ום הָעֲשִׂירִ֗י יִהְיֶ֤ה לְבֵית־יְהוּדָה֙ לְשָׂשֹׂ֣ון וּלְשִׂמְחָ֔ה וּֽלְמֹעֲדִ֖ים טֹובִ֑ים וְהָאֱמֶ֥ת וְהַשָּׁלֹ֖ום אֱהָֽבוּ׃
+
+"Так говорит Яхве Саваоф: пост четвертого (месяца) и пост пятого, и пост седьмого, и пост десятого будет для Иуды радостью и весельем, и хорошим назначенным временем, и истину и мир любите."
+
+מוֹעֵד: назначенное время, назначенный срок, определённая пора.
+
+טוֹב: хороший (добрый, благой).
+
+Причем в ответ этот включены два дополнительных поста, прежде не упомянутые (сравните с 7:3, 5): тот, что совершался в десятый день десятого месяца – в память о начале осады Иерусалима (4Цар. 25:1-2; Иер. 39:1), и тот, который соблюдался на девятый день четвертого месяца, когда Иерусалим был взят полчищами Навуходоносора (4Цар. 25:3-4). Назначенные самими иудеями, эти посты на протяжении 70 лет блюлись ими в скорби сердечной (об этом в 7:5-7).
diff --git a/zec/08/20.md b/zec/08/20.md
new file mode 100644
index 00000000..bc5693cb
--- /dev/null
+++ b/zec/08/20.md
@@ -0,0 +1,9 @@
+# Так говорит Господь Саваоф: "Ещё будут приходить народы и жители многих городов.
+
+כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָאֹ֑ות עֹ֚ד אֲשֶׁ֣ר יָבֹ֣אוּ עַמִּ֔ים וְיֹשְׁבֵ֖י עָרִ֥ים רַבֹּֽות׃
+
+"Так говорит Яхве Саваоф: ещё будут приходить народы и жители городов многих."
+
+בוא: входить, приходить.
+
+Здесь картина мессианского века, когда люди всей земли будут стремиться к сближению с евреями – по причине их особых взаимоотношений с Господом. Посредством иудеев истинное богопознание будет распространяться среди народов (т. е. не-евреев, или (на языке Библии) язычников).
diff --git a/zec/08/21.md b/zec/08/21.md
new file mode 100644
index 00000000..2c605c3b
--- /dev/null
+++ b/zec/08/21.md
@@ -0,0 +1,9 @@
+# Жители одного города пойдут к жителям другого и скажут: "Пойдём молиться Господу и будем искать Господа Саваофа. Каждый скажет: "Пойду и я".
+
+וְֽהָלְכ֡וּ יֹשְׁבֵי֩ אַחַ֨ת אֶל־אַחַ֜ת לֵאמֹ֗ר נֵלְכָ֤ה הָלֹוךְ֙ לְחַלֹּות֙ אֶת־פְּנֵ֣י יְהוָ֔ה וּלְבַקֵּ֖שׁ אֶת־יְהוָ֣ה צְבָאֹ֑ות אֵלְכָ֖ה גַּם־אָֽנִי׃
+
+"И пойдут жители одного (города) к другому, чтобы сказать: пойдем, чтобы молиться Яхве и будем искать Яхве Саваофа, (и каждый скажет): пойду и я."
+
+בקש: искать; просить, молить.
+
+В тысячелетнее правление Иисуса Христа в Иерусалим станут стекаться отовсюду представители стран и городов, чтобы помолиться «пред лицем» Господа. Они будут нуждаться в духовном руководстве евреев, о чем у Захарии образно сказано: десять человек (разноязыких) возьмутся за полу Иудея.
diff --git a/zec/08/22.md b/zec/08/22.md
new file mode 100644
index 00000000..7284227d
--- /dev/null
+++ b/zec/08/22.md
@@ -0,0 +1,9 @@
+# Будут приходить многие племена и сильные народы, чтобы искать Господа Саваофа в Иерусалиме и помолиться Господу".
+
+וּבָ֨אוּ עַמִּ֤ים רַבִּים֙ וְגֹויִ֣ם עֲצוּמִ֔ים לְבַקֵּ֛שׁ אֶת־יְהוָ֥ה צְבָאֹ֖ות בִּירוּשָׁלִָ֑ם וּלְחַלֹּ֖ות אֶת־פְּנֵ֥י יְהוָֽה׃
+
+"И будут приходить народы многие и племена сильные, чтобы искать Яхве Саваофа в Иерусалиме и помолиться перед Яхве."
+
+עָצוּם: сильный, большой, многочисленный.
+
+Господь, сотворивший мир, есть Бог всех народов, но в ветхозаветное время Он выступает как Бог преимущественно одного – израильского, чтобы через его посредство истинное богопознание сделалось достоянием всех.
diff --git a/zec/08/23.md b/zec/08/23.md
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+++ b/zec/08/23.md
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+# Так говорит Господь Саваоф: "Будет в те дни: десять человек из разноязычных народов возьмутся за край одежды иудея и будут говорить: "Мы пойдём с тобой, потому что мы слышали, что с вами Бог"».
+
+כֹּ֥ה אָמַר֮ יְהוָ֣ה צְבָאֹות֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֤ר יַחֲזִ֨יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנֹ֣ות הַגֹּויִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם׃
+
+"Так говорит Яхве Саваоф: (будет) в дни те, возьмутся десять человек из всех разноязычных народов, и они возьмутся за края одежды иудея и будут говорить: мы пойдем с тобой, потому что мы слышали, что Бог с вами."
+
+חזק: брать силой, захватывать.
+
+כָנף: край (одежды, земли), пола.
+
+Надо заметить, что лишь у пророков важная мысль о том, что и язычники предназначены Богом ко спасению и ко вступлению в Царство, созидаемое Им, достигает полной ясности.
diff --git a/zec/08/intro.md b/zec/08/intro.md
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+# Захария 8 Основные заметки
+
+## Структура и формат
+
+1–17. Обетования Божии об изменении судьбы остатка избранного народа к лучшему. Несомненность и условия этого изменения.
+
+18–23. При изложенных условиях посты могут обратиться для дома Иудина в торжественные празднества, и сами иудеи сделаются посредниками между Богом и неверующими Его язычниками.Как глава 7 перекликается в содержании своем с призывом к покаянию в 1:2-6, так глава 8 – с обетованными благословениями, о которых Захария услышал в своих ночных видениях (1:7 – 6:8).
+
+Таким образом «восстановление» иудейского народа в постссыльную пору, в дни Захарии, видится из 3-ей и 4-ой пророческих вестей его как предваряющее благословенное Богом процветание этого народа в будущем, мессианском, веке. Смысловое ударение в двух заключительных речах Захарии тоже делается на том, будущем, времени, когда уделом всей земли станут праведность, справедливость и мир.
+
+Эта глава представляет собой серию высказываний Господа. Каждое высказывание является обнадеживающим посланием для тех, кто возвращается из переселения в иудейскую и иерусалимскую землю.
+
+## Links:
+
+  * **[Zechariah 08:01 Notes](./01.md)**
+
+**[<<](../07/intro.md) | [>>](../09/intro.md)**
diff --git a/zec/09/01.md b/zec/09/01.md
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+# Пророческое слово Господа против земли Хадрах, и на Дамаске оно остановится, потому что глаза Господа — на всех людей, как и на все колена Израиля
+
+מַשָּׂ֤א דְבַר־יְהוָה֙ בְּאֶ֣רֶץ חַדְרָ֔ךְ וְדַמֶּ֖שֶׂק מְנֻחָתֹ֑ו כִּ֤י לַֽיהוָה֙ עֵ֣ין אָדָ֔ם וְכֹ֖ל שִׁבְטֵ֥י יִשְׂרָאֵֽל׃
+
+"Пророчество, слово Господа о земле Хадрах. И Дамаск место пристанища его, потому что око (глаз) Господа на человека и все колена Израиля".
+
+מַשָּא: ношение; 2. ноша, бремя, тяжесть, груз; 3. слово, возвещение, пророчество.
+
+מְנוּחָה: покой, отдых, успокоение; 2. пристанище, место отдыха.
+
+# Хадрах
+
+Местонахождение Хадраха на сегодняшний момент неизвестно. Александр Великий мог, вероятно, быть тем человеческим инструментом разрушения и гибели, о которых говорится в этих и последующих стихах. (Порядок перечисления тут городов совпадает, как представляется, в общих чертах с маршрутом передвижения Александра по Палестине.) Но действие «инструмента» – великого полководца, по-видимому, нарочито затемнено в этом пророчестве – с тем, чтобы выделить (подчеркнуть) высшую первопричину в осуществлении суда над странами и народами, которые окружали Израиля (начиная от северных границ его). Самым северным пунктом этого маршрута мог быть таинственный Хадрах; некоторые полагают, что так названа тут Хатарикка – «земля» (город и страна), лежавшая севернее Емафа и упоминаемая в ассирийских клинописях.
+
+Впрочем, относительно Хадраха высказывали и много других предположений, включая те, что под ним подразумевалось все Мидо-Персидское царство, либо вся та земля, которая окружала Израиля, т. е. Сирия – в широком и не вполне определенном значении этого названия у древних (в последнем случае исходили из того, что «Хадрах» вообще не был именем собственным, но имел нарицательное значение, которое и анализировалось в лингвистическом плане). (Напомним в этой связи, что в пророческих книгах нередко встречаются символические наименования или такие, в которых пророком искусственно затемнялись общеизвестные названия той или иной страны (народа).
+
+Иеремия употреблял для этого особый «алфавит» и писал, вместо Вавилона, к примеру, Сесах. Название того же Вавилона подменял и пророк Захария, называя его Сеннааром в 5:11 или «землею северною» в 6:8.) Но если под «Хадрахом» подразумевалась Сирия (в широком или узком значении этого слова), то логично, что вслед за ним назван Дамаск, бывший столицей той страны, которая (в более узких и четких своих границах) носила название Сирии.
diff --git a/zec/09/02.md b/zec/09/02.md
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+# И на Емаф, прилегающий к нему, на Тир и Сидон, потому что он стал мудрее
+
+וְגַם־חֲמָ֖ת תִּגְבָּל־בָּ֑הּ צֹ֣ר וְצִידֹ֔ון כִּ֥י חָֽכְמָ֖ה מְאֹֽד׃
+
+"И также Хемаф и границы его, Тир и Сидон, потому что мудрее очень (стал)".
+
+חֲמָת: Хемаф.
+
+גּבל: проводить границу, межевать, полагать предел. устанавливать пределы или границы.
+
+# Tир и Сидон
+
+Затем пророк называет главные города Финикии (на западе, на побережье Средиземного моря): Тир и Сидон. Ибо он очень умудрился сказано о Тире – в значении той гордой, но слепой мирской мудрости, которая забывает о славе Божией и не знает, в чем состоит истинная сила как отдельных людей, так и целых народов.
diff --git a/zec/09/03.md b/zec/09/03.md
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+++ b/zec/09/03.md
@@ -0,0 +1,17 @@
+# Тир построил себе крепость, накопил серебра, как пыли, и золота, как уличной грязи
+
+וַתִּ֥בֶן צֹ֛ר מָצֹ֖ור לָ֑הּ וַתִּצְבָּר־כֶּ֨סֶף֙ כֶּֽעָפָ֔ר וְחָר֖וּץ כְּטִ֥יט חוּצֹֽות׃
+
+"И построил Тир крепость для себя, и собрал в кучу серебро как пыль, и золото, как грязь уличную".
+
+צבר: собирать, складывать в кучу.
+
+עָפָר: пыль, прах, сухая земля; 2. пепел, мусор; 3. обмазка (глина, которой обмазывали стены).
+
+חָרוּץ: золото; 2. решение, суд; 3. пылинка; 4. острорежущий, зубчатый каток (для обмолачивания пшеницы); 5. разрез, порез, надрез; 6. прилежный, старательный.
+
+טִיט: грязь, тина; 2. глина.
+
+# Накопил серебра, как пыли, и золота, как уличной грязи
+
+Тир представлял собой город, настолько сильно укрепленный, что выдержал пятилетнюю осаду ассирийцев при Салманассаре V, а годы спустя тринадцатилетнюю осаду войсками Навуходоносора. Экономическое процветание Тира, питавшее безграничные его самомнение и самодовольство, отражены в образе накопленных им – подобно пыли и уличной грязи – серебра и золота (сравните с Иез. 28:4-5; 27:33).
diff --git a/zec/09/04.md b/zec/09/04.md
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+# Но Господь сделает его бедным, сокрушит его силу в море, и сам он будет уничтожен огнём
+
+הִנֵּ֤ה אֲדֹנָי֙ יֹֽורִשֶׁ֔נָּה וְהִכָּ֥ה בַיָּ֖ם חֵילָ֑הּ וְהִ֖יא בָּאֵ֥שׁ תֵּאָכֵֽל׃
+
+"Вот, Господь лишит его владения и поразит его в море силу его (флот), и будет он сожран огнем".
+
+ירש: прогонять, изгонять, лишать владения. быть лишённым владения, обнищать, завладевать.
+
+נכה: быть поражённым, быть убитым.
+
+חַיל: сила, мощь, способность; 2. богатство, имущество; 3. достоинство, благородство; 4. мужество, храбрость, доблесть; 5. войско, полчище.
+
+# Сокрушит его силу в море и сам он будет уничтожен огнём
+
+Пророк предсказал обнищание и гибель Тира (так называемого Нового Тира, располагавшегося на острове и казавшегося совершенно неприступным), которая действительно последовала в результате пятимесячной осады его войском Александра Македонского. То, что совершится, приписывается Божиему вмешательству, решению Господа «поразить силу Тира в море и истребить его огнем» (Иез. 26:17-21; 27:27,34).
diff --git a/zec/09/05.md b/zec/09/05.md
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+++ b/zec/09/05.md
@@ -0,0 +1,17 @@
+# Аскалон увидит это и ужаснётся, и Газа сильно затрепещет, и Екрон, потому что его надежда будет опозорена: не станет царя в Газе, и Аскалон будет необитаем
+
+תֵּרֶ֨א אַשְׁקְלֹ֜ון וְתִירָ֗א וְעַזָּה֙ וְתָחִ֣יל מְאֹ֔ד וְעֶקְרֹ֖ון כִּֽי־הֹבִ֣ישׁ מֶבָּטָ֑הּ וְאָ֤בַד מֶ֨לֶךְ֙ מֵֽעַזָּ֔ה וְאַשְׁקְלֹ֖ון לֹ֥א תֵשֵֽׁב׃
+
+"И увидит Аскалон и испугается и Газа вострепещет и Екрон, потому, что посрамится надежда его. И погибнет царь в Газе и Аскалон не будет обитаемым".
+
+חול: трепетать, приводить в трепет, ужасать.
+
+בוש: стыдиться, быть постыжённым; 2. смущаться. задерживаться, медлить, постыжать, позорить, посрамлять.
+
+אבד: погибать, гибнуть; 2. теряться, пропадать, исчезать.
+
+וְאַשְׁקְלֹ֖ון לֹ֥א תֵשֵֽׁב׃: и Аскалон не будет обитаемым.
+
+# И увидит Аскалон и испугается и Газа вострепещет и Екрон, потому, что посрамится надежда его
+
+По вероятному маршруту следования Александра, руками которого осуществлялись суды Божий, названы Захарией четыре из пяти главных филистимских городов (опущен Геф); сравните с Ам. 1:6-8; Соф. 2:4; Иер. 25:20. Филистимляне будут уничтожены совсем и – подчеркивается – именно как народ идолопоклонников; об этом образно сказано в начале стиха 7: прекратятся их кровавые жертвоприношения идолам, и не будут более сами поедать после них мерзкие в глазах Бога жертвенные эти «яства» (Исторгну кровь из уст его и мерзости его из зубов его); сравните с Ис. 65:4.
diff --git a/zec/09/06.md b/zec/09/06.md
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+# В Азоте будет жить чужое племя, и Я уничтожу высокомерие филистимлян
+
+וְיָשַׁ֥ב מַמְזֵ֖ר בְּאַשְׁדֹּ֑וד וְהִכְרַתִּ֖י גְּאֹ֥ון פְּלִשְׁתִּֽים׃
+
+"И будет жить чужое племя (иноплеменники) в Азоте. Я вырежу (на корню) высокомерие филистимлян".
+
+מַמְזר: байстрюк (разг.), сын блудницы, внебрачный ребёнок; 2. иноплеменник, чужое племя.
+
+# Я уничтожу высокомерие филистимлян
+
+Далее перечислены несколько Филистимских городов, которым, каждому в отдельности, угрожают, различные бедствия, по существу относящиеся и ко всем в совокупности; причем каждая частная черта делает яснее указание на окончательный разгром упоминаемых пророком городов.
diff --git a/zec/09/07.md b/zec/09/07.md
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+++ b/zec/09/07.md
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+# Удалю кровь из его рта и мерзости из его зубов, он достанется нашему Богу, будет как начальник над тысячей в Иудее, и Екрон будет как иевусей
+
+וַהֲסִרֹתִ֨י דָמָ֜יו מִפִּ֗יו וְשִׁקֻּצָיו֙ מִבֵּ֣ין שִׁנָּ֔יו וְנִשְׁאַ֥ר גַּם־ה֖וּא לֵֽאלֹהֵ֑ינוּ וְהָיָה֙ כְּאַלֻּ֣ף בִּֽיהוּדָ֔ה וְעֶקְרֹ֖ון כִּיבוּסִֽי׃
+
+"Я удалю кровь его из уст (изо рта) его, и мерзости из (пространства) между зубами. Он останется Господу Богу нашему. Как клан Иуды Екрон (будет), как иевусеи".
+
+שִקוּץ: мерзость, гнусность. שאר: оставаться, уцелеть.
+
+# Удалю кровь из его рта и мерзости из его зубов
+
+Во второй части стиха 7 подразумевается, что выжившие филистимляне станут принадлежать истинному Богу. С Екроном произойдет то же, что с иевусеями; напомним, что эти древние обитатели Иерусалима были побеждены царем Давидом и вошли в состав народа Божиего. Полагают, что частично это пророчество Захарии о филистимлянах исполнилось при Маккавеях, которые завоевали их страну; в дни Иисуса Христа она входила в состав Иудеи.
+
+Примечательно и то, что с возникновением христианства часть филистимлян приняла его; известно даже, что епископы перечисленных тут городов – Газы, Аскалона и Азота – принимали участие в христианских соборах 4-6 веков. Полного исполнения этого пророчества можно ожидать в мессианском Царстве Христа, где «начальственные посты» будут, возможно, занимать и те, чьи предки принадлежали к филистимскому племени.
diff --git a/zec/09/08.md b/zec/09/08.md
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+# Я поставлю лагерь у Моего дома против войска, против проходящих вперёд и назад. Притеснитель больше не будет проходить, потому что теперь Я буду смотреть на это Моими глазами
+
+וְחָנִ֨יתִי לְבֵיתִ֤י מִצָּבָה֙ מֵעֹבֵ֣ר וּמִשָּׁ֔ב וְלֹֽא־יַעֲבֹ֧ר עֲלֵיהֶ֛ם עֹ֖וד נֹגֵ֑שׂ כִּ֥י עַתָּ֖ה רָאִ֥יתִי בְעֵינָֽי׃
+
+"И разобью лагерь для дома Моего, гарнизон для пересекающих (ходящих мимо) туда и сюда. И не будет уже больше ходить мимо притеснитель, потому что теперь будут видеть его глазами Моими".
+
+חנה: склоняться; 2. располагаться шатрами или станом, ставить лагерь.
+
+מַצָבָה: место стоянки отряда, гарнизон.
+
+נגש: угнетать, принуждать, притеснять; прич. угнетатель, притеснитель, надзиратель, приставник, погонщик; 2. прич. деспот, правитель; мн.ч. правительство; 3. взыскивать, требовать (долг или налог), быть (тяжело) притесняемым.
+
+# Буду смотреть на это Моими глазами
+
+Примечательно, что армии Александра Македонского неоднократно проходили через Иерусалим, но ни разу не подвергли его осаде: в конечном счете город обязан был этим Божией защите, которая была, есть и будет с народом Господа. И во все времена она являлась и является прообразом той, которая будет осенять его в Царстве Христа (сравните с Иоил. 3:17).
diff --git a/zec/09/09.md b/zec/09/09.md
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+++ b/zec/09/09.md
@@ -0,0 +1,25 @@
+# Кричи от радости, дочь Сиона! Торжествуй, дочь Иерусалима! Твой Царь идёт к тебе, праведный и спасающий, кроткий, сидящий на ослице и на ослёнке, на сыне той, которая под ярмом
+
+גִּילִ֨י מְאֹ֜ד בַּת־צִיֹּ֗ון הָרִ֨יעִי֙ בַּ֣ת יְרוּשָׁלִַ֔ם הִנֵּ֤ה מַלְכֵּךְ֙ יָ֣בֹוא לָ֔ךְ צַדִּ֥יק וְנֹושָׁ֖ע ה֑וּא עָנִי֙ וְרֹכֵ֣ב עַל־חֲמֹ֔ור וְעַל־עַ֖יִר בֶּן־אֲתֹנֹֽות׃
+
+"Ликуй сильно дочь Сиона, кричи с торжеством дочь Иерусалима, вот царь входит к тебе праведный, спасающий. Вот, Он смиренный едущий верхом на ослице и молодом осле, сыне ослицы".
+
+גּיל: ликовать, радостно кричать.
+
+צַדִיק: праведный, справедливый, правый.
+
+ישע: получать помощь; 2. быть спасённым или избавленным.
+
+רכב: ехать (верхом или в колеснице), 1. везти; 2. сажать (на животное или в колесницу); 3. класть, возм. запрягать
+
+# Дочь Сиона ... дочь Иерусалима
+
+Дщерь Сиона – это персонификация жителей Иерусалима (сравните с Зах. 2:10; Ис. 1:8). То же и дщерь Иерусалима; однако значение этого образа шире, поскольку Иерусалим, в свою очередь, представлял весь народ израильский и в качестве такового призывался с ликованием (не со страхом!) встретить Царя, Который грядет.
+
+# Твой Царь идёт к тебе, праведный и спасающий
+
+Он, грядущий к тебе, прозревал Захария, есть столь долго ожидаемый тобою Мессия (сравните с Ис. 9:5-7; Мих. 5:2-4; Лук. 1:32-33). Праведный применительно к Нему подразумевает не; только Его личную абсолютную праведность, но и праведный характер Его правления (Пс. 44:7; Ис. 11:1-5; 32:17; Иер. 23:5-6; 33:15-16). Он придет как спасающий, т. е. как Избавитель, несущий людям спасение от греха и вечной гибели: (сравните с Ис. 62:11). Он, кроткий, появится сидящим на молодом осле – в знак миролюбия Своего. Это исполнилось в триумфальном въезде Иисуса Христа в Иерусалим (Матф. 21:1-5).
+
+Заметим в этой связи следующее. Ослы всегда служили «средством передвижения» на Ближнем Востоке. Но не для царей и не для знатных людей. Этот Царь въедет, однако, в Иерусалим (видит Захария) не на военном скакуне, а на мирном ослике, свидетельствуя тем не только о миролюбии, но и о смирении Своем. (По вопросу о том, нуждался ли Господь при триумфальном вступлении Своем в иудейскую столицу в обоих животных, в толковании на Матф. 21:2.)
+
+Можно еще напомнить, что лишь в Евангелии от Матфея говорится не только о «молодом осле», но и об ослице (Матф. 21:2,5,7). В сущности Иисусу нужно было лишь одно животное, но «да сбудется реченное через пророка», пишет Матфей (21:4). Может возникнуть мысль: а ведь ученикам нетрудно было сделать это специально, поступив «по слову Господа» – во исполнение сказанного у пророка. Однако, логично ли допустить это в свете дальнейшего? А именно: как записано у всех евангелистов, толпа радостно приветствовала Учителя!
diff --git a/zec/09/10.md b/zec/09/10.md
new file mode 100644
index 00000000..5b5e597f
--- /dev/null
+++ b/zec/09/10.md
@@ -0,0 +1,13 @@
+# Тогда уничтожу колесницы у Ефрема и коней в Иерусалиме, и будет сломан боевой лук. Он объявит народам мир, Его господство будет от моря до моря и от реки до концов земли
+
+וְהִכְרַתִּי־רֶ֣כֶב מֵאֶפְרַ֗יִם וְסוּס֙ מִיר֣וּשָׁלִַ֔ם וְנִכְרְתָה֙ קֶ֣שֶׁת מִלְחָמָ֔ה וְדִבֶּ֥ר שָׁלֹ֖ום לַגֹּויִ֑ם וּמָשְׁלֹו֙ מִיָּ֣ם עַד־יָ֔ם וּמִנָּהָ֖ר עַד־אַפְסֵי־אָֽרֶץ׃
+
+"И поражу (порублю) колесницы Ефрема и коней в Иерусалиме и лук войны. И скажет (объявит) мир народам. И владычество его от моря и до моря и от реки до краёв земли".
+
+כרת: отрезать, обрезать, срезать, срубать; 2. вырезать, истреблять, уничтожать; 3. заключать (завет).
+
+קֶשֶת: лук. אֶפֶס: край, конец, предел; 2. конец, прекращение, исчезновение.
+
+# Уничтожу колесницы у Ефрема и коней в Иерусалиме, и будет сломан боевой лук
+
+Мысль об этом выражена в образе истребления орудий войны. Здесь явно подразумевается учреждение Царства мира в масштабах всей земли. Под «рекой» понимается река Евфрат.
diff --git a/zec/09/11.md b/zec/09/11.md
new file mode 100644
index 00000000..b4a38133
--- /dev/null
+++ b/zec/09/11.md
@@ -0,0 +1,17 @@
+# А что касается тебя, то ради крови завета с тобой Я освобожу твоих пленников из рва, в котором нет воды
+
+גַּם־אַ֣תְּ בְּדַם־בְּרִיתֵ֗ךְ שִׁלַּ֤חְתִּי אֲסִירַ֨יִךְ֙ מִבֹּ֔ור אֵ֥ין מַ֖יִם בֹּֽו׃
+
+"Также ты, (ради) крови завета твоего, отпущу пленников из рва (цистерна с водой), нет воды в ней".
+
+שלח: посылать, отсылать, отпускать, простирать (руку), быть посланным, отпускать, освобождать, простирать (руку).
+
+# Также ты
+
+Верностью Бога Его заветам с Израилем обусловлено будет «избавление», или возвращение, этого народа из рассеяния его по всему лику земли. В краткосрочной перспективе прозреваемое тут Захарией могло «адресоваться» к иудейским «ссыльным», все еще находившимся в Вавилонии.
+
+Но звучащая в стихе 11 «тема» исполнения завета более, очевидно, подразумевает возвращение Израиля в землю свою к концу времен. Во фразе ради крови завета твоего, вероятно, имеется в виду та жертвенная кровь, которой скреплен был Моисеев завет (Исх. 24:8), но может подразумеваться и пролитая задолго до того – во утверждение завета Бога с Авраамом (Быт. 15:8-21).
+
+# Безводный ров
+
+Это образ подземной тюрьмы; тут служит символом всякого места, куда изгонялись евреи. К ним обращен призыв «возвращаться на твердыню» (в крепость свою), т. е. в Иерусалим.
diff --git a/zec/09/12.md b/zec/09/12.md
new file mode 100644
index 00000000..ff5cafe8
--- /dev/null
+++ b/zec/09/12.md
@@ -0,0 +1,11 @@
+# Возвращайтесь в крепость, вы, надеющиеся пленники! Что теперь объявляю, верну тебе вдвойне
+
+שׁ֚וּבוּ לְבִצָּרֹ֔ון אֲסִירֵ֖י הַתִּקְוָ֑ה גַּם־הַיֹּ֕ום מַגִּ֥יד מִשְׁנֶ֖ה אָשִׁ֥יב לָֽךְ׃
+
+"Возвращаются в укрепленное место пленники надеющиеся (имеющие надежду), в день этот объявляю верну тебе вдвойне".
+
+בִצָרוֹן: укреплённое место, твердыня.
+
+# Надеющиеся пленники
+
+Так названы вавилонские изгнанники, которым Бог обещал вновь собрать их в их земле. Господь воздаст Своему народу – за все перенесенные им страдания вдвойне. Тут более всего, по-видимому, подразумеваются те безмерные благословения, которые изольются на иудеев в Тысячелетнем царстве.
diff --git a/zec/09/13.md b/zec/09/13.md
new file mode 100644
index 00000000..f0aa3d2f
--- /dev/null
+++ b/zec/09/13.md
@@ -0,0 +1,19 @@
+# Ведь Я натяну Себе Иуду как лук, наполню лук Ефремом, подниму твоих сыновей, Сион, против твоих сыновей, Иония, и сделаю тебя мечом воина
+
+כִּֽי־דָרַ֨כְתִּי לִ֜י יְהוּדָ֗ה קֶ֚שֶׁת מִלֵּ֣אתִי אֶפְרַ֔יִם וְעֹורַרְתִּ֤י בָנַ֨יִךְ֙ צִיֹּ֔ון עַל־בָּנַ֖יִךְ יָוָ֑ן וְשַׂמְתִּ֖יךְ כְּחֶ֥רֶב גִּבֹּֽור׃
+
+"Потому что поведу Иуду (по дороге) и лук наполню Ефремом. И воздвигну сыновей твоих, Сион, на сыновей Иавана. И воздвигну тебя как меч воина".
+
+דרךְ: топтать, попирать, вести (по дороге).
+
+עור: пробуждаться, ободряться, возбуждаться. быть возбуждённым, подниматься. пробуждать, поднимать (от сна), возбуждать, поднимать.
+
+יון: Иаван, т.е. Греция, Иония.
+
+שים: класть, ставить, помещать, располагать, положить, налагать, возлагать, осаждать, насаждать, посадить, назначать, определять, направлять (глаза), наводить (болезни). ставить знак.
+
+# Наполню лук Ефремом и подниму твоих сыновей, Сион, против твоих сыновей, Иония
+
+Осуществление пророчества, заключенного в этом, по крайней мере, стихе и, может быть, во всех последних стихах 9-ой главы, можно, по всей вероятности, видеть в войнах Маккавеев (169-135 гг. до Р. Х.), нередко победоносных, против греческих царей Сирии: Антиоха IV Епифана (Дан. 11:32 и толкование на Дан. 8:9-14), Антиоха V Евпатора, а также Антиоха VI и Антиоха VII.
+
+Упомянутые победы евреев могли иметь преобразовательное значение как предвестники последующих битв и побед Израиля против всех враждебных Богу сил (язычники, греки, в русском тексте – Иония, символизируют их). Как нужны друг другу лук и стрела, «наполняющая» его, так нуждаются в восстановлении своего единства Иуда и Ефрем (представлявший 10 колен Израилевых). Оба они станут орудием в руках Господа – в борьбе Его против врагов Его (об этом выше).
diff --git a/zec/09/14.md b/zec/09/14.md
new file mode 100644
index 00000000..eda881a0
--- /dev/null
+++ b/zec/09/14.md
@@ -0,0 +1,15 @@
+# Господь явится над ними, Его стрела вылетит как молния. Господь Бог затрубит в трубу и будет шествовать в южных бурях
+
+וַֽיהוָה֙ עֲלֵיהֶ֣ם יֵֽרָאֶ֔ה וְיָצָ֥א כַבָּרָ֖ק חִצֹּ֑ו וַֽאדֹנָ֤י יְהֹוִה֙ בַּשֹּׁופָ֣ר יִתְקָ֔ע וְהָלַ֖ךְ בְּסַעֲרֹ֥ות תֵּימָֽן׃
+
+"И Господь над ними явится и выйдет как молния стрела Его. И Господь Бог вострубит трубою, чтобы идти маршем в бурях южных".
+
+וְיָצָ֥א כַבָּרָ֖ק חִצֹּ֑ו: и выйдет как молния стрела Его.
+
+סַעַר: буря, шторм, вихрь. תֵימָן: юг, южный.
+
+# Его стрела вылетит как молния и затрубит в трубу
+
+Трубы были сделаны из бараньих рогов. Люди использовали их, чтобы подавать сигналы во время битв, а также в других особых случаях. Здесь труба звучит, как военный сигнал.
+
+С ними (Иудой и Ефремом), за них и над ними пребудет Господь. Он будет… шествовать в бурях полуденных, т. е. несущихся с юга. В поэтическом описании этих «бурь» – отражение силы, которой Господь станет наделять народ Свой, сражаясь на его стороне. Провиденциально Он действительно был с евреями в освободительных Маккавейских войнах. Явным присутствием Его на их стороне будет во второе пришествие Христа.
diff --git a/zec/09/15.md b/zec/09/15.md
new file mode 100644
index 00000000..fc403088
--- /dev/null
+++ b/zec/09/15.md
@@ -0,0 +1,23 @@
+# Господь Саваоф будет их защищать, они будут уничтожать и топтать пращные камни. Будут пить и шуметь как от вина, и наполнятся как жертвенные чаши, как углы жертвенника
+
+יְהוָ֣ה צְבָאֹות֮ יָגֵ֣ן עֲלֵיהֶם֒ וְאָכְל֗וּ וְכָֽבְשׁוּ֙ אַבְנֵי־קֶ֔לַע וְשָׁת֥וּ הָמ֖וּ כְּמֹו־יָ֑יִן וּמָֽלְאוּ֙ כַּמִּזְרָ֔ק כְּזָוִיֹּ֖ות מִזְבֵּֽחַ׃
+
+"Господь Саваоф будет защищать их. И они будут пожирать и попирать камни из пращи. И пить и шуметь, как от вина. И наполнятся они как чаши для окропления, как углы у жертвенника".
+
+גּנן: огораживать, перен. охранять, защищать.
+
+מִזְרָק: чаша или блюдо (для окропления), кропильница.
+
+זוית: угол, столб угла дома.
+
+# Они будут уничтожать и топтать пращные камни
+
+Праща - это оружие которое делали из веревок или полосок из кожи, с её  метали небольшие камни во врагов. Во времена Захарии праща была обычным оружием. Здесь «пращные камни» представляют солдат, которые использовали их для нападения на Израиль. Альтернативный перевод: «победить врагов, которые нападают на них с пращами и камнями».
+
+# Будут пить и шуметь как от вина
+
+Народ Иудеи будет кричать и праздновать свою победу над своими врагами, как если бы они были пьяны и сильно шумели. Альтернативный перевод: «Тогда они будут кричать и праздновать свою победу так же громко, как будто они пьяны».
+
+# И наполнятся как жертвенные чаши
+
+Они (иудеи) упьются кровью врагов своих, уподобятся жертвенной чаше, наполненной кровью для кропления углов жертвенника. И будут шуметь, охваченные великой радостью и торжеством. Тут нельзя не заметить, что автор книги выражает главную свою мысль – о несомненности будущих побед Израиля и полноте его торжества – в терминах своего времени, на языке привычных для него образов: мыслью о том, насколько нравственна столь исступленная радость по поводу кровавой расправы с врагами, он попросту не задается.
diff --git a/zec/09/16.md b/zec/09/16.md
new file mode 100644
index 00000000..175a20c8
--- /dev/null
+++ b/zec/09/16.md
@@ -0,0 +1,13 @@
+# В тот день Господь Бог спасёт их, Свой народ, как овец, потому что они засияют на Его земле подобно камням в венце
+
+וְֽהֹושִׁיעָ֞ם יְהוָ֧ה אֱלֹהֵיהֶ֛ם בַּיֹּ֥ום הַה֖וּא כְּצֹ֣אן עַמֹּ֑ו כִּ֚י אַבְנֵי־נֵ֔זֶר מִֽתְנֹוסְסֹ֖ות עַל־אַדְמָתֹֽו׃
+
+"И спасет Господь Бог их в день тот как стадо овец, народ Его, потому что как камни в венце засверкают они в земле Его".
+
+צאן: овцы, мелкий скот (овцы и козы).
+
+# Потому что как камни в венце засверкают они в земле Его
+
+Тут явно предвосхищение «последнего времени»: Тот день имеет мессианское значение. Уподобление иудеев, вновь собранных на земле Его, сияющим камням в венце может быть образом исполнения всего, что было им обещано (сравните с Ам. 9:11-15).
+
+Сама природа их страны под действием Божиих благословений станет источником непрекращающегося изобилия (сравните Иоил. 2:21-27), так что никому из народа Его – «ни юношам ни отроковицам» – не случится болеть физическими болезнями, все они будут людьми отменного здоровья (стих 17).
diff --git a/zec/09/17.md b/zec/09/17.md
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+# О, как велика его доброта и какова его красота! Хлеб оживит язык у юношей и вино — у девушек!
+
+כִּ֥י מַה־טּוּבֹ֖ו וּמַה־יָפְיֹ֑ו דָּגָן֙ בַּֽחוּרִ֔ים וְתִירֹ֖ושׁ יְנֹובֵ֥ב בְּתֻלֹֽות׃
+
+"Потому что, какова благость Его, и какова красота Его! Зерно для юношей и молодое вино сделает плодовитыми девушек".
+
+טוּב: благо, добро; 2. благополучие, благоденствие; 3. имущество; 4. благость, доброта.
+
+דיפִי: красота, изящество.
+
+דָגן: зерно.
+
+בָחוּר: юноша, молодой человек (неженатый).
+
+תִירוֹש: молодое вино, виноградный сок.
+
+נוב: умножаться, расти, процветать, делать плодовитым, оживлять.
+
+# Хлеб ... и вино
+
+Заботу, которую Господь о них проявляет (ст. 15). Вот что стало предметом ликования иудеев: о, как велика благость Его и какая красота Его! (ст. 17) Это – суть и припев песен, которыми они шумели перед Господом.
diff --git a/zec/09/intro.md b/zec/09/intro.md
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+# Захария 9 Основные заметки
+
+## Структура и формат
+
+Эта глава написана главным образом в прозе о городах и народах, вокруг которых находился государство до изгнания.
+
+В некоторых версиях поэтические строки печатаются с небольшим отступом вправо для их отделения от остального текста, что помогает читателю легче воспринимать написанное. ULB так оформлено с поэтической песней в 9:9-10.
+
+## Специальные понятия в этой главе
+
+### Пророчества против других народов
+
+Первые два стиха показывают, что пророчество касается соседних стран. Хамат, Дамск, Тир и Сидон - города в районах, которые находились недалеко от государства Израиль.
+
+Последний раздел Книги Пророка Захарии составляют два предсказания (толкование на 9:1-8), которые относятся к Царю мессианского времени и к Его царству. В главах 9-11 (в большей их части) подразумевается время первого пришествия Христа; ударение в них делается на теме Его отвержения, но также и на осуществлении пророчеств в истории Израиля к концу времен. Главы 12-14 сосредоточены на втором пришествии Мессии; в них подчеркивается, что с воцарением Его и начнется финальный этап в истории Израиля. В двух этих пророчествах много мест удивительно соответствующих главным (по смыслу) откровениям, которые даны были Захарии в его восьми видениях. И этим, конечно, подтверждается единство книги в целом. Так, в первом своем видении пророк получил откровение о процветании Израиля и Иерусалима в будущем; (1:7-14); места, параллельные этому, находим в первом предсказании Захарии (10:6-9) и во втором его предсказании (12:6-8 и 14:11).
+
+Откровение о гибели языческих народов (второе видение; 1:18-21) подтверждаются в 9:1-8 (первое предсказание) и в 12:1-6 и 14:1-3 (второе предсказание). Тема Божией защиты Иерусалима и его возвышения, возникающая в третьем видении (глава 2), получает дальнейшее развитие в 9:9-17 (первое предсказание) и в 12:7-9 и 14:4-11 (второе предсказание). В 10:2-3 (первое предсказание) и в 12:10-14 и 14:8 (второе предсказание) проясняется тема духовного очищения Израиля. Об особом укреплении Израиля Богом пророк узнает из пятого своего видения (глава 4); параллельные места находим в 10:1-6 (первое предсказание) и в 13:1-6 (второе предсказание). Тема Божиего суда над грешниками (шестое видение; 5:1-4) получает продолжение в главе 11 (первое предсказание) и в 13:7-9 и 14:12-15 (второе предсказание). Все в Иерусалиме и Иудее сделается «святыней Господней» (14:20-21; второе предсказание), но возможным это станет в результате «удаления нечестия» из земли израильской (седьмое видение; 5:5-11).
+
+Links:
+
+  * **[Zechariah 09:01 Notes](./01.md)**
+
+**[<<](../08/intro.md) | [>>](../10/intro.md)**
diff --git a/zec/10/01.md b/zec/10/01.md
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+# Просите у Господа дождь в благоприятное время. Господь блеснёт молнией, даст вам обильный дождь и каждому — злак на поле.
+
+שַׁאֲל֨וּ מֵיְהוָ֤ה מָטָר֙ בְּעֵ֣ת מַלְקֹ֔ושׁ יְהוָ֖ה עֹשֶׂ֣ה חֲזִיזִ֑ים וּמְטַר־גֶּ֨שֶׁם֙ יִתֵּ֣ן לָהֶ֔ם לְאִ֖ישׁ עֵ֥שֶׂב בַּשָּׂדֶֽה׃
+
+"Просите у Яхве сильного дождя во время позднего дождя; Яхве сделает молнии и сильный дождь Он даст вам и каждому злак на поле."
+
+שאל: просить, требовать.
+
+מָטָר: (сильный) дождь.
+
+מַלְקוֹש: поздний дождь (в период от марта до апреля).
+
+Глава 9 оканчивается обещанием земных благ народу (в какое бы время ни наступила полнота этих благ), десятая глава начинается напоминанием, что только Господь – источник этих благ – да будут к Нему обращены молитвы о дожде во время благопотребное (здесь подразумевается весна, потребность в позднем весеннем дожде).
diff --git a/zec/10/02.md b/zec/10/02.md
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@@ -0,0 +1,13 @@
+# Ведь божки говорят пустое, прорицатели видят ложное и рассказывают лживые сны. Они утешают пустотой. Поэтому они бродят как овцы, бедствуют, потому что нет пастуха.
+
+כִּ֧י הַתְּרָפִ֣ים דִּבְּרוּ־אָ֗וֶן וְהַקֹּֽוסְמִים֙ חָ֣זוּ שֶׁ֔קֶר וַֽחֲלֹמֹות֙ הַשָּׁ֣וא יְדַבֵּ֔רוּ הֶ֖בֶל יְנַֽחֵמ֑וּן עַל־כֵּן֙ נָסְע֣וּ כְמֹו־צֹ֔אן יַעֲנ֖וּ כִּֽי־אֵ֥ין רֹעֶֽה׃
+
+"Потому что терафимы говорят пустое, и прорицатели видят ложное и сны ложные они рассказывают; пустотой они утешают, поэтому они двигаются как овцы, их притесняют, потому что нет пастуха."
+
+תְרָפִים: терафим, домашние идолы, статуя.
+
+נסע: отправляться, двигаться, снимать (лагерь).
+
+ענה: угнетать, покорять, смирять, притеснять, уничижать.
+
+А к идолам (терафимам) и к их «служителям» – вещунам обращаться с такими молитвами и просьбами – бесполезно. Дух «терафимов» продолжал жить в лжепророках (Неем. 6:16), а когда в эпоху Маккавеев и те исчезли, то на смену им пришли лжеучителя и лжемессии.
diff --git a/zec/10/03.md b/zec/10/03.md
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@@ -0,0 +1,11 @@
+# Мой гнев загорелся на пастухов, и Я накажу козлов, потому что Господь Саваоф посетит Своё стадо, дом Иуды, и поставит их как Своего славного коня на войну.
+
+עַל־הָֽרֹעִים֙ חָרָ֣ה אַפִּ֔י וְעַל־הָעַתּוּדִ֖ים אֶפְקֹ֑וד כִּֽי־פָקַד֩ יְהוָ֨ה צְבָאֹ֤ות אֶת־עֶדְרֹו֙ אֶת־בֵּ֣ית יְהוּדָ֔ה וְשָׂ֣ם אֹותָ֔ם כְּס֥וּס הֹודֹ֖ו בַּמִּלְחָמָֽה׃
+
+"На пастухов воспламенился гнев Мой, и козлов Я накажу, потому что посетит Яхве Саваоф стадо Свое, дом Иуды, и Он поставит их, как коня славного Своего на войну."
+
+חרה: разжигать, воспламенять.
+
+פקד: посещать (с благословениями или судом), обращать внимание или взор, призреть.
+
+Под «пастырями» в стихе 3, как и под «козлами», могут пониматься как разного рода «начальники» и руководители из еврейской же среды, так и чужеземные правители, которым евреи вынуждены были подчиняться. Гнев Божий и наказание Его обрушатся на них, возвещает Захария.
diff --git a/zec/10/04.md b/zec/10/04.md
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+++ b/zec/10/04.md
@@ -0,0 +1,13 @@
+# Из него будет краеугольный камень, из него — гвоздь, из него — лук для войны, из него произойдут все правители народа.
+
+מִמֶּ֤נּוּ פִנָּה֙ מִמֶּ֣נּוּ יָתֵ֔ד מִמֶּ֖נּוּ קֶ֣שֶׁת מִלְחָמָ֑ה מִמֶּ֛נּוּ יֵצֵ֥א כָל־נֹוגֵ֖שׂ יַחְדָּֽו׃
+
+"Из него будет краеугольным (камень), из него - гвоздь, из него - лук для войны, из него произойдут все правители общества."
+
+יצא: производить.
+
+נגש: прич. деспот, правитель.
+
+יחַד: соединение, общество.
+
+Господь Саваоф не оставляет и не оставит стадо Свое, дом Иудин, и ему в конечном счете дарует победу (окончание стиха 3 сравнитес Мих. 5:4).
diff --git a/zec/10/05.md b/zec/10/05.md
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+# И они будут как герои, топчущие врагов на войне как уличную грязь. Будут сражаться, потому что Господь с ними, и они опозорят всадников на конях.
+
+וְהָי֨וּ כְגִבֹּרִ֜ים בֹּוסִ֨ים בְּטִ֤יט חוּצֹות֙ בַּמִּלְחָמָ֔ה וְנִ֨לְחֲמ֔וּ כִּ֥י יְהוָ֖ה עִמָּ֑ם וְהֹבִ֖ישׁוּ רֹכְבֵ֥י סוּסִֽים׃
+
+"И они будут, как герои, топчущие (врагов) на войне, как грязь на улице, и они будут сражаться, потому что Яхве с ними, и они посрамят всадников на конях."
+
+יבש: высыхать, засыхать; 3. постыжать, срамить.
+
+Духовная мысль пророка вновь уносится ко времени грядущего Мессии; он называет Его «краеугольным камнем», который произойдет из иудейского народа. Такие определения к этому народу, как гвоздь (по одному из других прочтений – «колышек для натягивания палатки»), лук для брани, свидетельствуют о крепости и силе, которые даны будут ему. Сказано, что из него произойдут все правители народов. Последнее более всего, очевидно, относится ко времени правления из Иерусалима Мессии (сравните с Быт. 49:10).
diff --git a/zec/10/06.md b/zec/10/06.md
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@@ -0,0 +1,13 @@
+# Укреплю дом Иуды, спасу дом Иосифа, и верну их, потому что Я сжалился над ними. Они будут как будто бы Я не оставлял их: ведь Я — их Господь Бог, и отвечу им.
+
+וְגִבַּרְתִּ֣י׀ אֶת־בֵּ֣ית יְהוּדָ֗ה וְאֶת־בֵּ֤ית יֹוסֵף֙ אֹושִׁ֔יעַ וְהֹֽושְׁבֹותִים֙ כִּ֣י רִֽחַמְתִּ֔ים וְהָי֖וּ כַּאֲשֶׁ֣ר לֹֽא־זְנַחְתִּ֑ים כִּ֗י אֲנִ֛י יְהוָ֥ה אֱלֹהֵיהֶ֖ם וְאֶעֱנֵֽם׃
+
+"И Я умножу дом Иуды, и дом Иосифа Я спасу, и Я возвращу их, потому что Я сжалился над ними, и они будут, как будто Я не оставлял их, потому что Я Яхве Бог их, и Я отвечу им."
+
+גּבר: увеличивать, умножать.
+
+רחם: миловать, быть милостивым, сжалиться, щадить.
+
+ענה: отвечать, говорить в ответ, откликаться.
+
+Иосиф, будучи отцом Ефрема и Манассии, считался родоначальником тех двух «колен», которые «пошли» от них, – двух главных племен, составлявших Северное царство.
diff --git a/zec/10/07.md b/zec/10/07.md
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+++ b/zec/10/07.md
@@ -0,0 +1,11 @@
+# Ефрем будет как герой. Их сердце будет веселиться как от вина. Их сыновья увидят это и будут радоваться, их сердце будет в восторге от Господа.
+
+וְהָי֤וּ כְגִבֹּור֙ אֶפְרַ֔יִם וְשָׂמַ֥ח לִבָּ֖ם כְּמֹו־יָ֑יִן וּבְנֵיהֶם֙ יִרְא֣וּ וְשָׂמֵ֔חוּ יָגֵ֥ל לִבָּ֖ם בַּיהוָֽה׃
+
+"И как герой будет Ефрем, и будет веселиться сердце их, как от вина; и сыновья их увидят и будет веселиться, радостно кричать будет сердце их от Яхве."
+
+שמח: радоваться, веселиться, торжествовать.
+
+גּיל: ликовать, радостно кричать.
+
+Иногда царство это называлось именем Ефрема (сравните, к примеру, с Ос. 10:6).
diff --git a/zec/10/08.md b/zec/10/08.md
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@@ -0,0 +1,11 @@
+# Я дам им знак и соберу их, потому что Я избавил их. Они будут так же многочисленны, как прежде.
+
+אֶשְׁרְקָ֥ה לָהֶ֛ם וַאֲקַבְּצֵ֖ם כִּ֣י פְדִיתִ֑ים וְרָב֖וּ כְּמֹ֥ו רָבֽוּ׃
+
+"Я свистну им и Я соберу их, потому что Я искупил их, и они будут многочисленными, как были они многочисленны."
+
+שרק: свистеть.
+
+רבה: быть многочисленным, умножаться, размножаться, становиться великим или большим.
+
+По знаку Господа (в евр. тексте понятие, подразумевающее как бы звук пастушьего рожка) соберутся в землю Израиля все те, кого Он решит вывести из стран рассеяния. Здесь та еще, по-видимому, мысль, что поскольку народ Божий будет постоянно умножаться в числе, то часть его по желанию своему вновь станет расселяться между народами, исполняя при этом миссию, изначально порученную евреям: распространения истинного богопознания.
diff --git a/zec/10/09.md b/zec/10/09.md
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@@ -0,0 +1,11 @@
+# Расселю их между народами, и в отдалённых землях они будут вспоминать обо Мне, будут жить со своими детьми и вернутся.
+
+וְאֶזְרָעֵם֙ בָּֽעַמִּ֔ים וּבַמֶּרְחַקִּ֖ים יִזְכְּר֑וּנִי וְחָי֥וּ אֶת־בְּנֵיהֶ֖ם וָשָֽׁבוּ׃
+
+"И Я рассею их в народах, и в отдаленности они будут вспоминать обо Мне, и они будут жить с детьми их, и они возвратятся."
+
+מֶרְחָק: расстояние, отдалённость.
+
+זכר: помнить, вспоминать, упоминать.
+
+Может быть, последние слова в стихе 9 – и возвратятся – означают (или повторяют) сказанное в этом стихе строкою выше: живя в отдаленных странах, евреи в памяти своей и мыслях будут постоянно возвращаться к своему Богу.
diff --git a/zec/10/10.md b/zec/10/10.md
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--- /dev/null
+++ b/zec/10/10.md
@@ -0,0 +1,15 @@
+# Верну их из египетской земли, соберу их из Ассирии, приведу их в галаадскую землю и на Ливан, и для них не хватит места.
+
+וַהֲשִֽׁיבֹותִים֙ מֵאֶ֣רֶץ מִצְרַ֔יִם וּמֵֽאַשּׁ֖וּר אֲקַבְּצֵ֑ם וְאֶל־אֶ֨רֶץ גִּלְעָ֤ד וּלְבָנֹון֙ אֲבִיאֵ֔ם וְלֹ֥א יִמָּצֵ֖א לָהֶֽם׃
+
+"И Я верну их из земли Египта, и из Ассирии Я соберу их, и в землю галаадскую и на Ливан Я приведу их, и не найдется (места) для них."
+
+שוב: возвращать, приводить или приносить назад, обращать.
+
+מצא: быть достаточным; 2. находить.
+
+Ассирия и Египет в этом контексте (стих 10) представляют все страны израильского рассеяния (сравните с Ос. 11:11; Зах. 10:11). Земля Галаадская и Ливан, вероятно, указывают на северную и восточную границы обретенной Израилем земли, которая обещана была Аврааму (Быт. 15:18; сравните с Втор. 30:3-5).
+
+# И для них не хватит места
+
+Люди будут продолжать возвращаться в Иудею, и там станет тесно из-за того, что там не останется места для жизни людей. Это можно констатировать в положительной форме. Альтернативный перевод: «и они полностью заполнят землю»
diff --git a/zec/10/11.md b/zec/10/11.md
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index 00000000..b65bff80
--- /dev/null
+++ b/zec/10/11.md
@@ -0,0 +1,13 @@
+# Бедствие пройдёт по морю, разобьёт морские волны, и иссякнут все глубины реки. Гордость Ассура смирится, и у Египта отнимется скипетр.
+
+וְעָבַ֨ר בַּיָּ֜ם צָרָ֗ה וְהִכָּ֤ה בַיָּם֙ גַּלִּ֔ים וְהֹבִ֕ישׁוּ כֹּ֖ל מְצוּלֹ֣ות יְאֹ֑ר וְהוּרַד֙ גְּאֹ֣ון אַשּׁ֔וּר וְשֵׁ֥בֶט מִצְרַ֖יִם יָסֽוּר׃
+
+"И пройдет по морю бедствие, и поразит морские волны, и высохнут все глубины реки, и низвергнется гордость Ассура, и скипетр у Египта отнимется."
+
+צָרָה: бедствие, страдание, горе, теснота, скорбь.
+
+יבש: высыхать, засыхать.
+
+ירד: сводить, спускать, низвергать, ниспосылать (посылать вниз), пускать (слёзы, слюну), опускать (голову).
+
+Подразумевается, что освобождение Израиля и дарование ему побед будет совершаться столь чудесно, что тут уместно сравнение с обстоятельствами исхода его из Египта (с переходом евреев через Чермное море, волны которого были «поражены» – подчинились воле Божьей). Под «рекою» в стихе 11 понимается Нил – символ плодородия Египта: глубины этой реки… иссякнут, и вместе с нею «иссякнет» могущество Египта (скипетр отнимется у него).
diff --git a/zec/10/12.md b/zec/10/12.md
new file mode 100644
index 00000000..1a38f50a
--- /dev/null
+++ b/zec/10/12.md
@@ -0,0 +1,9 @@
+# Укреплю их в Господе, и они будут ходить в Его имени", — говорит Господь.
+
+וְגִבַּרְתִּים֙ בַּֽיהוָ֔ה וּבִשְׁמֹ֖ו יִתְהַלָּ֑כוּ נְאֻ֖ם יְהוָֽה׃
+
+"И Я укреплю (увеличу) их в Яхве, и в имени Его они будет ходить, говорит Яхве."
+
+גּבר: увеличивать, умножать.
+
+И усмирена будет гордость Ассура. И Египет и Ассирия олицетворяют тут всех врагов Израиля (сравните с стих 10). Господь настолько укрепит Израиля в Себе, что он станет ходить во имя Его, т. е. жить и действовать, повинуясь во всем благой воле Его и тем прославлять Его.
diff --git a/zec/10/intro.md b/zec/10/intro.md
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+++ b/zec/10/intro.md
@@ -0,0 +1,25 @@
+# Захарии 10 Основные Заметки
+
+## Структура и формат
+
+1–2. Бог – податель благ; надежда на идолов суетна и служит источником бедствий.
+
+3–7. Изображение предстоящего восстановления дома Иудина и дома Ефремова.
+
+8–12. Собрание рассеянного Израиля из всех стран и всецелое обращение его к Богу.
+
+Эта глава в основном написана в прозе, но все еще использует прообразы поскольку писатель разделяет послание об искуплении и надежду для переселенцев.
+
+В некоторых переводах каждая строка стиха начинается чуть ​​дальше, чем остальная часть текста, чтобы ее было легче читать. ULB делает это с поэтической песней в 10: 1-2.
+
+## Специальные понятия в этой главе
+
+### Искупление
+
+В этой книге, и особенно в этой главе, используются концепции искупления и остатка, чтобы рассказать о взаимоотношениях иудейского народа со своим Богом. Очень много израильтян погибло, когда их царство Израиль было захвачено и народ был насильно уведен в Вавилон. Теперь они возвращаются в свою землю, но будут жить в ней под иностранным правлением.
+
+## Links:
+
+  * **[Zechariah 10:01 Notes](./01.md)**
+
+**[<<](../09/intro.md) | [>>](../11/intro.md)**
diff --git a/zec/11/01.md b/zec/11/01.md
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--- /dev/null
+++ b/zec/11/01.md
@@ -0,0 +1,13 @@
+# Открывай, Ливан, твои ворота, и пусть огонь пожрёт твои кедры!
+
+פְּתַ֥ח לְבָנֹ֖ון דְּלָתֶ֑יךָ וְתֹאכַ֥ל אֵ֖שׁ בַּאֲרָזֶֽיךָ׃
+
+"Открывай Ливан двери (ворота) твои, и пожрёт огонь кедры твои".
+
+דֶלֶת: дверь, ворота; 2. крышка.
+
+בַּאֲרָזֶֽיךָ: кедры твои.
+
+# Огонь пожрёт твои кедры
+
+Израиль отвергнет Мессию – Доброго Пастыря (стихи 4-14), и за это изольется на него гнев Божий, который пророк созерцает в картинах опустошения земли, уничтожения произведений природы. Самый язык образов подразумевает, однако, персонификацию и, значит, не только опустошение земли и уничтожение ее плодов, но и гибель ее обитателей. Названные здесь три области – Ливан, Васан и Иордан – славились густыми лесами.
diff --git a/zec/11/02.md b/zec/11/02.md
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--- /dev/null
+++ b/zec/11/02.md
@@ -0,0 +1,19 @@
+# Рыдай, кипарис, потому что упал кедр, опустошены величественные. Рыдайте, васанские дубы, потому что повалился непроходимый лес
+
+הֵילֵ֤ל בְּרֹושׁ֙ כִּֽי־נָ֣פַל אֶ֔רֶז אֲשֶׁ֥ר אַדִּרִ֖ים שֻׁדָּ֑דוּ הֵילִ֨ילוּ֙ אַלֹּונֵ֣י בָשָׁ֔ן כִּ֥י יָרַ֖ד יַ֥עַר הַבָּצוּר
+
+"Плачь кипарис, потому что упал кедр, могущественные разрушены. Плачьте дубы Васана, потому что повален лес недоступный (непроходимый?)".
+
+שדד: опустошать, разрушать, уничтожать, истреблять.
+
+ילל: рыдать, вопить, плакать.
+
+אַדִיר: великий, могущественный, величественный.
+
+ירד: быть поваленным, быть низвергнутым.
+
+בצר: быть невозможным, недоступным.
+
+# Могущественные разрушены
+
+Кедр часто служит символом Ливана (3 Цар. 5:16; Пс. 103:16). Васанские Васан – область к северо-востоку от Геннисаретского озера, славившаяся скотоводством.
diff --git a/zec/11/03.md b/zec/11/03.md
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index 00000000..cdefc064
--- /dev/null
+++ b/zec/11/03.md
@@ -0,0 +1,13 @@
+# Слышен звук рыдания пастухов, потому что опустошено их приволье. Слышно рычание молодых львов, потому что опустошена красота Иордана
+
+קֹ֚ול יִֽלְלַ֣ת הָרֹעִ֔ים כִּ֥י שֻׁדְּדָ֖ה אַדַּרְתָּ֑ם קֹ֚ול שַׁאֲגַ֣ת כְּפִירִ֔ים כִּ֥י שֻׁדַּ֖ד גְּאֹ֥ון הַיַּרְדֵּֽן׃
+
+"Звук плача пастухов, потому что разрушено великолепие их. Звук рыкания молодых львов, потому что уничтожено высокомерие (гордость) Иордана".
+
+אַדֶרֶת: великолепие.
+
+שְאָגה: рыкание, рёв; 2. стон, стенание, вопль.
+
+גּאוֹן: надменность, высокомерие, гордость, кичливость; 2. величие, великолепие, слава; 3. высота.
+
+Описанное в этих стихах следует понимать буквально, но некоторые толкователи склонны были видеть в перечисленных тут «величавых деревьях» символ славы Иерусалима и храма, который частично сооружен был из ценных пород дерева. Воспринимать ли предреченное Захарией буквально или в переносном смысле никто не знает, но то, о чем он говорит, по всей вероятности, включало и разрушение Иерусалима римлянами в 70 году от Р. Х.
diff --git a/zec/11/04.md b/zec/11/04.md
new file mode 100644
index 00000000..e92da57e
--- /dev/null
+++ b/zec/11/04.md
@@ -0,0 +1,15 @@
+# Основная Информация:
+
+В 11: 4-17 рассказывается о двух пастухах. Возможные значения: 1) Захария фактически стал пастухом над стадом как символический акт, показывающий, как Господь будет относиться к Своему народу, или 2) Захария рассказывает притчу, которая учит, как Господь будет относиться к Своему народу. Поскольку неясно, какое из этих значений является правильным, было бы лучше не указывать ни один из вариантов в переводе.
+
+# Так говорит Господь, мой Бог: "Паси овец, обречённых на заклание
+
+כֹּ֥ה אָמַ֖ר יְהוָ֣ה אֱלֹהָ֑י רְעֵ֖ה אֶת־צֹ֥אן הַהֲרֵגָֽה׃
+
+"Так говорит Господь Бог мой: паси скот, (определенный, уготованный) на заклание".
+
+הֲרֵגה: убийство, убиение, заклание.
+
+# Паси овец, обречённых на заклание
+
+Повеление Господа, по-видимому, адресовано Захарии. Понятие «пасти» включало не только «кормление», но и «определение пути», правильное направление его, защиту пасомых. «Овцы» представляют тут народ Израиля, обреченный Богом на заклание (смерть). От кого именно, не сказано.
diff --git a/zec/11/05.md b/zec/11/05.md
new file mode 100644
index 00000000..f2b9fcbe
--- /dev/null
+++ b/zec/11/05.md
@@ -0,0 +1,19 @@
+# Которых купившие убивают безнаказанно, а продавшие говорят: "Благословен Господь, я разбогател!" И их пастухи не жалеют о них
+
+## אֲשֶׁ֨ר קֹנֵיהֶ֤ן יַֽהֲרְגֻן֙ וְלֹ֣א יֶאְשָׁ֔מוּ וּמֹכְרֵיהֶ֣ן יֹאמַ֔ר בָּר֥וּךְ יְהוָ֖ה וַאעְשִׁ֑ר וְרֹ֣עֵיהֶ֔ם לֹ֥א יַחְמֹ֖ול עֲלֵיהֶֽן׃
+
+"Который (скот) купившие убивают (закалывают) и не несут (за это) вины. А продавший говорит: благословен Господь, я разбогател! Пастухи не жалеют их".
+
+קֹנֵיהֶן (причастие): купивший, приобретший.
+
+הרג: убивать.
+
+אשם: провиниться, быть или сделаться виновным; 2. нести вину, нести наказание.
+
+וּמֹכְרֵיהֶן (причастие): а продавший.
+
+עשר: богатеть.
+
+חמל: жалеть, сжалиться; 2. щадить, жалеть, удерживать.
+
+К ним уже и теперь никто не чувствует жалости, и те, от кого они зависят, думают лишь о том, как бы нажиться на их счет. Трудно сказать однозначно, подразумевались ли под «купившими и продавшими» чужеземные угнетатели или власть имущие в самом Израиле. Но пастухи их – это несомненно они, т. е. вожди еврейского народа, не заботившиеся о нем, утратившие всякое чувство ответственности за него (сравните с 10:3).
diff --git a/zec/11/06.md b/zec/11/06.md
new file mode 100644
index 00000000..5f5d9344
--- /dev/null
+++ b/zec/11/06.md
@@ -0,0 +1,13 @@
+# Потому что Я больше не буду щадить жителей этой земли, — говорит Господь. — Я отдам людей каждого в руки его ближнего и в руки его царя. Они будут разрушать землю, и Я не избавлю от их рук
+
+כִּ֠י לֹ֣א אֶחְמֹ֥ול עֹ֛וד עַל־יֹשְׁבֵ֥י הָאָ֖רֶץ נְאֻם־יְהוָ֑ה וְהִנֵּ֨ה אָנֹכִ֜י מַמְצִ֣יא אֶת־הָאָדָ֗ם אִ֤ישׁ בְּיַד־רֵעֵ֨הוּ֙ וּבְיַ֣ד מַלְכֹּ֔ו וְכִתְּתוּ֙ אֶת־הָאָ֔רֶץ וְלֹ֥א אַצִּ֖יל מִיָּדָֽם׃
+
+"Потому Я не буду щадить больше жителей земли, говорит Господь. И вот, Я предам человека каждого в руки ближнего его и в руки царя его и поразят землю и не буду избавлять из рук их".
+
+מצא: достигать, доставать; 2. быть достаточным, удовлетворять; 3. случайно встречать; 4. находить, 5. предавать.
+
+לֹ֥א אַצִּ֖יל מִיָּדָֽם׃: И не буду избавлять из рук их.
+
+# И вот, Я предам человека каждого в руки ближнего его и в руки царяЯ не избавлю от их рук
+
+Но высшей своей точки и без того несчастное положение Израиля достигнет тогда, когда Господь окончательно отнимет у него милость Свою. Это, как представляется, явится результатом отвержения избранным народом истинного своего Пастыря – Мессии (о чем говорится в стихах 8-13). Бог предаст его в руки царя его (очевидно, римского императора; Иоан. 19:15 «нет у нас царя, кроме кесаря») и не избавит от него и римского войска (от рук их).
diff --git a/zec/11/07.md b/zec/11/07.md
new file mode 100644
index 00000000..36c31739
--- /dev/null
+++ b/zec/11/07.md
@@ -0,0 +1,19 @@
+# И буду пасти овец, обречённых на убой, овец поистине бедных. Возьму Себе два жезла: один я назову благосклонностью, а другой — узами, и ими буду пасти овец
+
+## וָֽאֶרְעֶה֙ אֶת־צֹ֣אן הַֽהֲרֵגָ֔ה לָכֵ֖ן עֲנִיֵּ֣י הַצֹּ֑אן וָאֶקַּֽח־לִ֞י שְׁנֵ֣י מַקְלֹ֗ות לְאַחַ֞ד קָרָ֤אתִי נֹ֨עַם֙ וּלְאַחַד֙ קָרָ֣אתִי חֹֽבְלִ֔ים וָאֶרְעֶ֖ה אֶת־הַצֹּֽאן׃
+
+"И буду пасти скот, (уготованный) на заклание справедливо, угнетенный скот. И возьму два посоха. Один назову "Благоволение", второй назову "Измерительная верёвка / Узы". И Я буду пасти скот".
+
+כֵן: так, таким образом; 2. потому, посему; 3. правильно, справедливо.
+
+עָני: угнетенный, уничиженный, бедный, нищий, страждущий, убогий, несчастный, смиренный, кроткий.
+
+צאן: овцы, мелкий скот (овцы и козы).
+
+מַקֵל: прут; 2. посох, жезл, палка.
+
+נֹעַם: благоволение, благодать; 2. приятность, красота.
+
+חֶבֶל: верёвка; 2. верёвка измерительная, мера длины; 3. силок.
+
+Как бы во исполнение повеления, данного ему (стих 4), Захария символически изображает труд Пастыря, заботящегося об обреченных овцах. По характеру повествования видно, что это Сам Бог, либо одно из Лиц Божества (Мессия). Речь может идти о времени первого пришествия Спасителя. Символичны и названия Его жезлов, как бы составляющие вкупе девиз Его служения (благоволение и узы; по прочтению Мартином Лютером и не только им – «скорби, болезни»). Есть и другое прочтение «уз» – в значении объединения Израиля и Иуды, восстановления их как единого народа (сравните с Ос. 1:11).
diff --git a/zec/11/08.md b/zec/11/08.md
new file mode 100644
index 00000000..0919c799
--- /dev/null
+++ b/zec/11/08.md
@@ -0,0 +1,15 @@
+# Уничтожу трёх из пастухов за один месяц. Моя душа отвернётся от них, как и их душа пренебрегает Мной
+
+וָאַכְחִ֛ד אֶת־שְׁלֹ֥שֶׁת הָרֹעִ֖ים בְּיֶ֣רַח אֶחָ֑ד וַתִּקְצַ֤ר נַפְשִׁי֙ בָּהֶ֔ם וְגַם־נַפְשָׁ֖ם בָּחֲלָ֥ה בִֽי׃ "
+
+Я уничтожу трех пастухов в (течение) месяца. И сократится душа Моя для них, и также души их отвратятся от Меня".
+
+בְּיֶרַח: в месяц.
+
+קצר: жать, собирать урожай; 2. быть коротким, сокращаться.
+
+בחל: отвращаться, пренебрегать.
+
+# Моя душа отвернётся от них
+
+Трудно с уверенностью сказать, кто стоит за тремя негодными пастырями. И все-таки наиболее вероятным представляется, что «три пастыря» олицетворяют три «руководящих класса» еврейского сообщества: пророков (стражей закона), священников и царей (или гражданских «начальников»). Никто из них не оправдал возложенной на них ответственности.
diff --git a/zec/11/09.md b/zec/11/09.md
new file mode 100644
index 00000000..a354e8f1
--- /dev/null
+++ b/zec/11/09.md
@@ -0,0 +1,15 @@
+# Тогда скажу: "Не буду пасти вас! Умирающая пусть умирает, и гибнущая пусть гибнет, а оставшиеся пусть едят тела друг друга
+
+וָאֹמַ֕ר לֹ֥א אֶרְעֶ֖ה אֶתְכֶ֑ם הַמֵּתָ֣ה תָמ֗וּת וְהַנִּכְחֶ֨דֶת֙ תִּכָּחֵ֔ד וְהַ֨נִּשְׁאָרֹ֔ות תֹּאכַ֕לְנָה אִשָּׁ֖ה אֶת־בְּשַׂ֥ר רְעוּתָֽהּ׃
+
+"И скажет: Не буду Я пасти вас, умирающее умрёт и погибающее погибнет. Оставшиеся будут каждый есть плоть ближнего своего".
+
+הַמֵּתָ֣ה תָמ֗וּת: умирающее (пусть) умрёт.
+
+תִּכָּחֵד: погибнет.
+
+וְהַנִּכְחֶ֨דֶת֙ תִּכָּחֵ֔ד: и погибающее (пусть) погибнет.
+
+Однако душа Пастыря отвратится и от стада, отвращающегося (соответствующее евр. слово имеет сильный нюанс отталкивания) от Него. Ибо по непокорности своему Пастырю оно не далеко ушло от своих правителей. Не буду более пасти вас (защищать, охранять), говорит Он устами Захарии. Брошу на произвол судьбы (предоставлю гибели от бедствий извне и от внутренних распрей). Умирающая – пусть умирает, и гибнущая – пусть гибнет.
+
+Что касается последней фразы стиха 9, то в ней видят намек на людоедство, которое имело место во время осады римлянами Иерусалима в 70 г. от Р. Х.
diff --git a/zec/11/10.md b/zec/11/10.md
new file mode 100644
index 00000000..657e01d2
--- /dev/null
+++ b/zec/11/10.md
@@ -0,0 +1,11 @@
+# Возьму Мой жезл "благосклонность" и переломлю его, чтобы расторгнуть завет, который Я заключил со всеми народами
+
+## וָאֶקַּ֤ח אֶת־מַקְלִי֙ אֶת־נֹ֔עַם וָאֶגְדַּ֖ע אֹתֹ֑ו לְהָפֵיר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אֶת־כָּל־הָעַמִּֽים׃
+
+"И возьму Я посох "Благоволение" и разобью его, чтобы разрушить завет, который Я резал (заключил) со всеми народами".
+
+גּדע: разбивать.
+
+אֶת־כָּל־הָעַמִּֽים: со всеми народами.
+
+Расторжение завета (о котором Господь говорит, что заключил его со всеми народами, – по всей вероятности, тут подразумевается, что он был заключен Им в интересах провиденциальной защиты Им Израиля) символизируется «преломлением» жезла благоволения. «Неблаговоление» же Бога к Израилю по причине отвержения им Доброго Пастыря приведет избранный народ к духовной слепоте (Рим. 11:25), к частичной гибели и к рассеянию его по другим странам. Но все это станет понятно только верному Богу «остатку». Лишь бедные… ожидающие Меня (т. е. те немногие, которые признают в Иисусе Христе истинного Мессию) поймут, что все происшедшее произошло по слову Господа, говорит Бог устами пророка.
diff --git a/zec/11/11.md b/zec/11/11.md
new file mode 100644
index 00000000..2be71414
--- /dev/null
+++ b/zec/11/11.md
@@ -0,0 +1,11 @@
+# В тот день он будет расторгнут, и тогда узнают бедные овцы, ожидающие Меня, что это — слово Господа
+
+וַתֻּפַ֖ר בַּיֹּ֣ום הַה֑וּא וַיֵּדְע֨וּ כֵ֜ן עֲנִיֵּ֤י הַצֹּאן֙ הַשֹּׁמְרִ֣ים אֹתִ֔י כִּ֥י דְבַר־יְהוָ֖ה הֽוּא׃
+
+"И разрушен он будет в день тот (завет) и узнает таким образом угнетенный скот, сторожащие (остерегающиеся, ожидающие) Меня, что слово Господа это".
+
+שמר: хранить, охранять, соблюдать, сохранять, сторожить.
+
+# И разрушен он будет в день тот (завет)
+
+Альтернативный перевод: «Бог лично расторгнет Свой завет».
diff --git a/zec/11/12.md b/zec/11/12.md
new file mode 100644
index 00000000..fb883c82
--- /dev/null
+++ b/zec/11/12.md
@@ -0,0 +1,17 @@
+# Скажу им: "Если вам угодно, то дайте Мне Мою плату, а если нет — то не давайте". И они отвесят в плату Мне тридцать серебряных монет
+
+וָאֹמַ֣ר אֲלֵיהֶ֗ם אִם־טֹ֧וב בְּעֵינֵיכֶ֛ם הָב֥וּ שְׂכָרִ֖י וְאִם־לֹ֣א׀ חֲדָ֑לוּ וַיִּשְׁקְל֥וּ אֶת־שְׂכָרִ֖י שְׁלֹשִׁ֥ים כָּֽסֶף׃
+
+"И скажу им: если хорошо все в глазах ваших, дайте плату Мою, если нет, прекратите. И отвесят в уплату Мне тридцать (монет) серебра".
+
+חדל: переставать, останавливать(-ся), прекращать(-ся), оставлять.
+
+שקל: весить, взвешивать, отвешивать (в уплату), быть взвешенным.
+
+# Тридцать серебряных
+
+"30 серебряных монет" . Израиль оценил труд своего Доброго Пастыря в тридцать серебрянников, или тридцать сиклей серебра. Именно такую сумму предписывал закон уплатить владельцу вола тому, у которого этот вол забодал раба (Исх. 21:32).
+
+Существует предположение, что «тридцать сиклей серебра» считались по Моисееву закону высшей ценой человеческой жизни. Так это или нет, но уплата за Доброго Пастыря той же цены, что за раба, была для Него оскорбительной – более оскорбительной, чем прямой отказ дать за него какую-либо плату.
+
+Иисус был продан Иудой Искариотом за 30 серебрянных монет.  Именно во столько первосвященники, саддукеи и фарисеи оценили Его жизнь.
diff --git a/zec/11/13.md b/zec/11/13.md
new file mode 100644
index 00000000..5c3d4d6f
--- /dev/null
+++ b/zec/11/13.md
@@ -0,0 +1,17 @@
+# Господь сказал мне: "Брось их в хранилище. Это высокая цена, в какую они оценили Меня!" Я взял тридцать серебряных монет и бросил их в дом Господа в хранилище
+
+וַיֹּ֨אמֶר יְהוָ֜ה אֵלַ֗י הַשְׁלִיכֵ֨הוּ֙ אֶל־הַיֹּוצֵ֔ר אֶ֣דֶר הַיְקָ֔ר אֲשֶׁ֥ר יָקַ֖רְתִּי מֵֽעֲלֵיהֶ֑ם וָֽאֶקְחָה֙ שְׁלֹשִׁ֣ים הַכֶּ֔סֶף וָאַשְׁלִ֥יךְ אֹתֹ֛ו בֵּ֥ית יְהוָ֖ה אֶל־הַיֹּוצֵֽר׃
+
+"И сказал Господь мне: брось (их) на формирование. Высокая цена, в которую оценили они Меня. И взял я тридцать серебрянников и бросил их в дом Божий, на формирование".
+
+שלךְ: бросать, выбрасывать, отвергать, быть брошенным, быть низложенным или повергнутым.
+
+יצר: формировать, ваять; 2. создавать, образовывать.
+
+אֶדֶר: высокий (о цене).
+
+# Высокая цена
+
+Высокая цена (звучит иронически) уплачивается Захарией (символическое действие) за Пастыря в Дом Господень для приобретения земли у горшечника (уничижение Пастыря подчеркивается последней деталью, поскольку занятие горшечным ремеслом считалось в Иерусалиме одним из самых презренных).
+
+Это пророчество исполнилось в акте предательства Иудой Искариотом Христа (Матф. 26:14-16; 27:3-10; пояснение к тому, почему Матфей ссылается не на Захарию, а на Иеремию, в толковании на Матф. 27:3-10).
diff --git a/zec/11/14.md b/zec/11/14.md
new file mode 100644
index 00000000..380f8c0b
--- /dev/null
+++ b/zec/11/14.md
@@ -0,0 +1,13 @@
+# Я переломил другой Мой жезл, "узы", чтобы расторгнуть братство между Иудой и Израилем
+
+וָֽאֶגְדַּע֙ אֶת־מַקְלִ֣י הַשֵּׁנִ֔י אֵ֖ת הַחֹֽבְלִ֑ים לְהָפֵר֙ אֶת־הָֽאַחֲוָ֔ה בֵּ֥ין יְהוּדָ֖ה וּבֵ֥ין יִשְׂרָאֵֽל׃
+
+"И разобью Я посох Мой второй "Узы", чтобы разрушить братство между Иудеей и между Израилем".
+
+גּדע: разбивать.
+
+פרר: ломать, нарушать, разрушать; 2. рассыпаться, разламываться.
+
+# И разобью Я посох Мой второй "Силки", чтобы разрушить братство между Иудеей и между Израилем
+
+Следует второе символическое «преломление» другого жезла, названного «Узы» – в этом акте отображается разрыв национальной солидарности между Иудою и Израилем. Расторжение «братства» внутри избранного народа послужило одной из главных причин падения Иерусалима в 70 г. от Р. Х. и новой волны рассеяния евреев по всему миру.
diff --git a/zec/11/15.md b/zec/11/15.md
new file mode 100644
index 00000000..47bf8091
--- /dev/null
+++ b/zec/11/15.md
@@ -0,0 +1,9 @@
+# Господь сказал мне: "Возьми себе ещё орудие одного из глупых пастухов
+
+וַיֹּ֥אמֶר יְהוָ֖ה אֵלָ֑י עֹ֣וד קַח־לְךָ֔ כְּלִ֖י רֹעֶ֥ה אֱוִלִֽי׃
+
+"И сказал Господь мне: снова возьми себе сосуд, пастуха глупого".
+
+כְלִי: сосуд; 2. вещь, изделие; 3. орудие, инструмент, оружие, принадлежности, прибор; 4. судно.
+
+Отвергшие Доброго Пастыря вновь попадут под власть пастырей неразумных и жестоких. Снаряд (снаряжение) одного из глупых пастухов символизирует неумелость и безответственность таковых. Евр. слово, переведенное на русский язык как «глупый», предполагает грубого, жестокого глупца. В «сборном образе» его видят Римскую империю, власти которой евреи вынуждены были подчиниться около времени пришествия Спасителя (рождения Иисуса Христа). За отвержение Его они поплатились полным разгромом от руки римлян.
diff --git a/zec/11/16.md b/zec/11/16.md
new file mode 100644
index 00000000..5993cf9d
--- /dev/null
+++ b/zec/11/16.md
@@ -0,0 +1,23 @@
+# Потому что Я поставлю на этой земле пастуха, который не позаботится о погибающих, не будет искать потерявшихся, не будет лечить больных, не будет кормить здоровых, а будет есть мясо жирных и оторвёт их копыта
+
+כִּ֣י הִנֵּֽה־אָנֹכִי֩ מֵקִ֨ים רֹעֶ֜ה בָּאָ֗רֶץ הַנִּכְחָדֹ֤ות לֹֽא־יִפְקֹד֙ הַנַּ֣עַר לֹֽא־יְבַקֵּ֔שׁ וְהַנִּשְׁבֶּ֖רֶת לֹ֣א יְרַפֵּ֑א הַנִּצָּבָה֙ לֹ֣א יְכַלְכֵּ֔ל וּבְשַׂ֤ר הַבְּרִיאָה֙ יֹאכַ֔ל וּפַרְסֵיהֶ֖ן יְפָרֵֽק׃
+
+"Потому что вот, Я поставлю пастуха из земли, который не будет заботиться о погибающих, и молодых (неопытных) не будет искать, сокрушенных не будет исцелять. Истощенных не будет кормить, а мясо (плоть) тучных будет пожирать и копыта их оторвёт".
+
+קום: устанавливать, утверждать, выполнять, назначать.
+
+הַנִּכְחָדֹות: погибающие.
+
+נעַר: мальчик, отрок; 2. юноша, молодой человек; 3. слуга, раб, 4. неопытный, молодой.
+
+וְהַנִּשְׁבֶּרֶת (причастие): сокрушенные.
+
+נצב: (причастие): изнемогший, истощённый.
+
+# Мясо жирных
+
+То есть: "самая упитанная овца" или "лучшая овца". Новые властители представлены как «ядущие» мясо тучных (на завоеванных ими землях).
+
+# И оторвёт их копыта
+
+Фразу "копыта их оторвет" объясняют употреблением в пищу жира из копыт. Существует и другое толкование этих стихов, относящее их ко времени антихриста, который во всем явится противоположностью Доброму Пастырю – Иисусу Христу (сравните с Иоан. 5:43). В этом случае, это будет актом жестокости.
diff --git a/zec/11/17.md b/zec/11/17.md
new file mode 100644
index 00000000..f640e3b8
--- /dev/null
+++ b/zec/11/17.md
@@ -0,0 +1,21 @@
+# Горе негодному пастуху, оставляющему стадо! Меч на его руку и на его правый глаз! Его рука совершенно отсохнет, и его правый глаз совершенно потускнеет
+
+הֹ֣וי רֹעִ֤י הָֽאֱלִיל֙ עֹזְבִ֣י הַצֹּ֔אן חֶ֥רֶב עַל־זְרֹועֹ֖ו וְעַל־עֵ֣ין יְמִינֹ֑ו זְרֹעֹו֙ יָבֹ֣ושׁ תִּיבָ֔שׁ וְעֵ֥ין יְמִינֹ֖ו כָּהֹ֥ה תִכְהֶֽה׃
+
+"Горе пастуху негодному, оставляющему стадо! Меч на руку его и на глаз его правый. Рука его полностью отсохнет, и глаз его правый полностью потускнеет".
+
+אֱלִיל: бесполезный, негодный, пустой, никчемный.
+
+חֶ֥רֶב עַל־זְרֹועֹ֖ו וְעַל־עֵ֣ין יְמִינֹ֑ו: Меч на руку его и на глаз его правый.
+
+יבש: высыхать, осушаться, засыхать, высушивать, иссушать.
+
+זְרֹעֹו֙ יָבֹ֣ושׁ תִּיבָ֔שׁ: рука его полностью отсохнет - двойное усиление мысли выраженное двумя идущими один за другим глаголами.
+
+וְעֵ֥ין יְמִינֹ֖ו כָּהֹ֥ה תִכְהֶֽה: и глаз его правый полностью потускнеет - двойное усиление мысли выраженное двумя идущими один за другим глаголами.
+
+כהה: тускнеть, темнеть.
+
+# Меч на его руку и на его правый глаз
+
+Горе постигнет, однако (в час свой) и негодного пастуха, причиняющего зло стаду, предупреждает Захария. Он лишится силы (которая символизируется рукой) и способности разумно воспринимать окружающее (которая символизируется правым глазом).
diff --git a/zec/11/intro.md b/zec/11/intro.md
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+# Захария 11 Общие замечания
+
+## Структура и формат
+
+Эта глава, в отличие от предыдущей, является предупреждением лидерам переселенцев.
+
+В некоторых переводах каждая строка стиха начинается ​​дальше, чем остальная часть текста, чтобы ее было легче читать. ULB делает это с поэтической песней в 11: 1-3, 17.
+
+1–3. Суд Божий, обнаруживающийся в опустошении страны.
+
+4–14. Символическое изображение деятельности доброго Пастыря и неблагодарности овец.
+
+15–17. Небрежность и своекорыстие негодного пастуха и предрекаемое ему строгое наказание.
+
+## Важные фигуры речи в этой главе
+
+### Метафора
+
+Эта глава использует метафору овец и пастухов, чтобы выразить беспокойство Господа вождями во время изгнания.
+
+### Символизм
+
+Автор использует символику. Захарии сказано стать пастухом. Он использует два посоха и называет их «Единство» и «Благосклонность». Захария делает это очень целенаправленно. Чтобы сохранить эту символику, важно обратить внимание на конкретные слова.
+
+## Links:
+
+  * **[Zechariah 11:01 Notes](./01.md)**
+
+**[<<](../10/intro.md) | [>>](../12/intro.md)**
diff --git a/zec/12/01.md b/zec/12/01.md
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+# Пророческое слово Господа об Израиле. Господь, раскинувший небо, основавший землю и создавший дух человека внутри него, говорит
+
+מַשָּׂ֥א דְבַר־יְהוָ֖ה עַל־יִשְׂרָאֵ֑ל נְאֻם־יְהוָ֗ה נֹטֶ֤ה שָׁמַ֨יִם֙ וְיֹסֵ֣ד אָ֔רֶץ וְיֹצֵ֥ר רֽוּחַ־אָדָ֖ם בְּקִרְבֹּֽו׃
+
+"Пророческое слово Яхве об Израиле. Яхве говорит, распростерший небеса и положивший основание земле, и создавший дух человека внутри него."
+
+יצר: формировать, ваять; 2. создавать, образовывать.
+
+В стихе 1 Бог предстает всесильным Творцом земного мира и человека в нем как существа материального и духовного одновременно. Об этом пророку «напоминается» в подтверждение способности Господа исполнить все то, о чем читаем в следующих стихах.
diff --git a/zec/12/02.md b/zec/12/02.md
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+# «Я сделаю Иерусалим чашей опьянения для всех окружающих народов и также для Иуды во время осады Иерусалима.
+
+הִנֵּ֣ה אָ֠נֹכִי שָׂ֣ם אֶת־יְרוּשָׁלִַ֧ם סַף־רַ֛עַל לְכָל־הָעַמִּ֖ים סָבִ֑יב וְגַ֧ם עַל־יְהוּדָ֛ה יִֽהְיֶ֥ה בַמָּצֹ֖ור עַל־יְרוּשָׁלִָֽם׃
+
+"Вот, Я сделаю Иерусалим чашей опьянения для всех народов окружающих, и также для Иуды будет (во время) осады Иерусалима."
+
+רַעַל: шатание (от опьянения).
+
+מָצוֹר: стеснение; 2. осада.
+
+К неоднозначному и столь характерному для Библии понятию тот день Захария прибегает (в заключительных главах своей книги) многократно. И всегда в мессианском его смысле: пять раз в этой главе – стихи 3-4,6,8-9; три раза в главе 13 – стихи 1-2,4, и семь раз в главе 14 – стих 4,6,8-9,13,20 (в русском тексте «В то время»), 21.
+
+В «тот день» Иерусалим явится «орудием» в руках Господа для поражения Им непокорных народов. Две метафоры служат к описанию этого. 1. Иерусалим станет для них чашею исступления (стих 2). Это обычный библейский образ Божиего суда (сравните Ис. 51:17,21-22; Иер. 25:15-28).
diff --git a/zec/12/03.md b/zec/12/03.md
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+# И будет в тот день: сделаю Иерусалим тяжёлым камнем для всех племён. Все, кто будет поднимать его, надорвутся, и соберутся против него все народы земли.
+
+וְהָיָ֣ה בַיֹּום־הַ֠הוּא אָשִׂ֨ים אֶת־יְרוּשָׁלִַ֜ם אֶ֤בֶן מַֽעֲמָסָה֙ לְכָל־הָ֣עַמִּ֔ים כָּל־עֹמְסֶ֖יהָ שָׂרֹ֣וט יִשָּׂרֵ֑טוּ וְנֶאֶסְפ֣וּ עָלֶ֔יהָ כֹּ֖ל גֹּויֵ֥י הָאָֽרֶץ׃
+
+"И будет в день тот, Я сделаю Иерусалим камнем тяжелым для всех народов (племён); все, кто будет поднимать его, они надорвутся, и соберутся против него все народы земли."
+
+מַעֲמָסָה: тяжесть, бремя.
+
+עמס: нагружать, навьючивать, поднимать бремя, нести.
+
+שרט: порезаться, надрываться.
+
+Бог сделает Иерусалим тяжелым камнем (стих 3). Поражение народов в Армагеддонской битве уподобляется таким образом состоянию человека, до того опьяневшего от вина, что не может удержаться на ногах, либо такому, который безуспешно пытается сдвинуть с места камень, совершенно для него неподъемный.
diff --git a/zec/12/04.md b/zec/12/04.md
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+# В тот день, — говорит Господь, — Я поражу каждого коня бешенством, его всадника — безумием, а на дом Иуды открою Мои глаза и всякого коня у народов поражу слепотой.
+
+בַּיֹּ֨ום הַה֜וּא נְאֻם־יְהוָ֗ה אַכֶּ֤ה כָל־סוּס֙ בַּתִּמָּהֹ֔ון וְרֹכְבֹ֖ו בַּשִּׁגָּעֹ֑ון וְעַל־בֵּ֤ית יְהוּדָה֙ אֶפְקַ֣ח אֶת־עֵינַ֔י וְכֹל֙ ס֣וּס הָֽעַמִּ֔ים אַכֶּ֖ה בַּֽעִוָּרֹֽון׃
+
+"В день тот, говорит Яхве, Я поражу всякого коня бешенством и всадника его безумием, и на дом Иуды открою глаза Мои, и всякого (каждого) коня у народов Я поражу слепотой."
+
+תִמָהוֹן: изумление, оцепенение, бешенство (коня).
+
+שִגּעוֹן: сумасшествие, безумие.
+
+עִוּרוֹן: слепота.
+
+В стихах 4-9 о будущем избавлении Иуды Господом говорится в терминах не только военного поражения народов, но и побед, которые в первую очередь дано будет одержать Иуде и потом – Иерусалиму. Хаотическая картина столкновения безумных всадников на пораженных бешенством, ослепших конях есть образ вмешательства свыше в войну людей: перед лицом Божией силы люди слепнут, теряют разум, т. е. становятся совершенно бессильны.
+
+Но та же Божия сила исполняет взятую на себя «защитную функцию» по отношению к Иудее: выражено антропоморфической метафорой – а на дом Иудин отверзу очи Мои.
diff --git a/zec/12/05.md b/zec/12/05.md
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+# Правители Иуды скажут в своих сердцах: "Моя сила — жители Иерусалима в Господе Саваофе, их Боге".
+
+וְאָֽמְר֛וּ אַלֻּפֵ֥י יְהוּדָ֖ה בְּלִבָּ֑ם אַמְצָ֥ה לִי֙ יֹשְׁבֵ֣י יְרוּשָׁלִַ֔ם בַּיהוָ֥ה צְבָאֹ֖ות אֱלֹהֵיהֶֽם׃
+
+"И скажут князья (начальники) Иуды в сердцах своих: сила моя — жители Иерусалима в Яхве Саваофе, Боге их."
+
+אַלוּף: старейшина, начальник, князь, руководитель.
+
+אַמְצָה: сила, мощь.
+
+И тогда власть имущие в Иудее осознают в сердцах своих, что жителями осажденного Иерусалима руководит Сам Бог, и это укрепит их веру в окончательную победу над врагами.
diff --git a/zec/12/06.md b/zec/12/06.md
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+# В тот день Я сделаю правителей Иуды как жаровню с огнём между дровами и как горящий факел среди снопов. Они уничтожат все окрестные народы справа и слева. Иерусалим снова будет населён на своём месте, в Иерусалиме.
+
+בַּיֹּ֣ום הַה֡וּא אָשִׂים֩ אֶת־אַלֻּפֵ֨י יְהוּדָ֜ה כְּֽכִיֹּ֧ור אֵ֣שׁ בְּעֵצִ֗ים וּכְלַפִּ֥יד אֵשׁ֙ בְּעָמִ֔יר וְאָ֨כְל֜וּ עַל־יָמִ֧ין וְעַל־שְׂמֹ֛אול אֶת־כָּל־הָעַמִּ֖ים סָבִ֑יב וְיָשְׁבָ֨ה יְרוּשָׁלִַ֥ם עֹ֛וד תַּחְתֶּ֖יהָ בִּירוּשָׁלִָֽם׃
+
+"В день тот Я сделаю князей Иуды как жаровню с огнём между дровами и как факел с огнём в снопах, и они истребят справа и слева все народы окрестные, и будет населен Иерусалим снова на своем месте, в Иерусалиме."
+
+כִיּוֹר: котел, жаровня.
+
+לַפִיד: факел; 2. пламя.
+
+אכל: есть, вкушать, пожирать, поглощать, поедать, истреблять.
+
+В стихе 6 два идентичных по смыслу образа неприступности Иудеи для вражеских армий: огонь мужества и неземной силы, разожженной в ней Самим Господом, сделает ее «смертоносной» для них. Иудея станет для врагов тем же, что жаровня с огнем между дровами или горящий светильник среди снопов. И истребит все окрестные народы, после чего ничто уже не будет угрожать Иерусалиму на… месте его.
diff --git a/zec/12/07.md b/zec/12/07.md
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+++ b/zec/12/07.md
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+# И Господь сначала спасёт шатры Иуды, чтобы величие дома Давида и величие жителей Иерусалима не превозносились над Иудой.
+
+וְהֹושִׁ֧יעַ יְהוָ֛ה אֶת־אָהֳלֵ֥י יְהוּדָ֖ה בָּרִֽאשֹׁנָ֑ה לְמַ֨עַן לֹֽא־תִגְדַּ֜ל תִּפְאֶ֣רֶת בֵּית־דָּוִ֗יד וְתִפְאֶ֛רֶת יֹשֵׁ֥ב יְרוּשָׁלִַ֖ם עַל־יְהוּדָֽה׃
+
+"И спасёт Яхве шатры Иуды сначала, чтобы не превозносилось величие дома Давида и величие жителей Иерусалима над Иудой."
+
+ישע: спасать, избавлять, защищать, хранить.
+
+גּדל: величаться, превозноситься.
+
+Сначала, подчеркивается в стихе 7, чудесным образом будут спасены шатры Иуды, т. е. территория страны в целом прежде осажденной столицы. Блаженный Иероним высказал по этому поводу мысль о том, что Господу неугодно, чтобы жители Иерусалима (и в первую очередь родовитые и знатные люди столицы) стали бы «величаться» перед остальными своими согражданами; да поймут иерусалимляне, что и они, как весь народ, – под властью Бога.
diff --git a/zec/12/08.md b/zec/12/08.md
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+# В тот день Господь будет защищать жителей Иерусалима, в тот день и самый слабый между ними будет как Давид, а дом Давида будет как Бог, как ангел Господа перед ними.
+
+בַּיֹּ֣ום הַה֗וּא יָגֵ֤ן יְהוָה֙ בְּעַד֙ יֹושֵׁ֣ב יְרוּשָׁלִַ֔ם וְהָיָ֞ה הַנִּכְשָׁ֥ל בָּהֶ֛ם בַּיֹּ֥ום הַה֖וּא כְּדָוִ֑יד וּבֵ֤ית דָּוִיד֙ כֵּֽאלֹהִ֔ים כְּמַלְאַ֥ךְ יְהוָ֖ה לִפְנֵיהֶֽם׃
+
+"В день тот будет защищать Яхве жителей Иерусалима, и будет спотыкающийся в день тот как Давид, а дом Давида будет как Бог, как ангел Яхве перед ними."
+
+גּנן: огораживать; охранять, защищать.
+
+כשל: спотыкаться; 2. шататься.
+
+Это находит подтверждение в начале стиха 8: В тот день защищать будет Господь жителей Иерусалима, и самого слабого их них Он наделит силой царя Давида, а «начальников» их (дом Давида) наделит силой сверхъестественной.
diff --git a/zec/12/09.md b/zec/12/09.md
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+# И будет в тот день: Я уничтожу все народы, нападающие на Иерусалим.
+
+וְהָיָ֖ה בַּיֹּ֣ום הַה֑וּא אֲבַקֵּ֗שׁ לְהַשְׁמִיד֙ אֶת־כָּל־הַגֹּויִ֔ם הַבָּאִ֖ים עַל־יְרוּשָׁלִָֽם׃
+
+"И будет в день тот, Я буду просить (посылать), чтобы истребить все народы, которые приходят против Иерусалима."
+
+בקש: стремиться приобрести, просить, молить.
+
+שמד: истреблять, разрушать, разорять, опустошать.
+
+Потому и станет тот день днем истребления Самим Господом всех народов, нападающих на Иерусалим.
diff --git a/zec/12/10.md b/zec/12/10.md
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@@ -0,0 +1,19 @@
+# Общая информация:
+
+О духовном очищении Израиля (12:10 – 13:6) Духовное очищение Израиля (или освобождение его из духовной темноты, духовного зла) совершится во второе пришествие Христа исключительно Божией силой. Это Господом будет открыт «источник дому Давидову и жителям Иерусалима для омытия греха и нечистоты» (13:1). Это Он изольет Духа Своего на каждого из израильтян, чтобы каждого привести к раскаянию и к вере в Иисуса Христа как в своего Мессию (12:10-14).
+
+# Вылью на дом Давида и на жителей Иерусалима дух благодати и молитвы, и они посмотрят на Него, Которого пронзили, и будут рыдать о Нём, как рыдают о единородном сыне, и скорбеть, как скорбят о первенце.
+
+וְשָׁפַכְתִּי֩ עַל־בֵּ֨ית דָּוִ֜יד וְעַ֣ל׀ יֹושֵׁ֣ב יְרוּשָׁלִַ֗ם ר֤וּחַ חֵן֙ וְתַ֣חֲנוּנִ֔ים וְהִבִּ֥יטוּ אֵלַ֖י אֵ֣ת אֲשֶׁר־דָּקָ֑רוּ וְסָפְד֣וּ עָלָ֗יו כְּמִסְפֵּד֙ עַל־הַיָּחִ֔יד וְהָמֵ֥ר עָלָ֖יו כְּהָמֵ֥ר עַֽל־הַבְּכֹֽור׃
+
+"И изолью на дом Давида и на жителей Иерусалима дух благодати и молитвы, и они посмотрят на Него, Которого они пронзили, и они будут рыдать о Нём, как рыдают об единородном (единственном) (сыне), и скорбеть, как скорбят о первенце."
+
+שפךְ: выливать, проливать, изливать, разливать, рассыпать.
+
+תַחֲנוּנים: моление, молитва.
+
+דקר: пронзать, прокалывать.
+
+По всей вероятности, дух благодати и умиления есть синоним Святого Духа. Это под Его очистительным, смягчающим и преобразующим сердца воздействием обратят иудеи взоры на Того, Кого в духовной слепоте своей предали мучительной смерти. Их скорбь и рыдания о Нем будут столь же искренни, сколь о сыне… первенце. Согласно еврейскому, в стихе 10 правильнее читать "и они воззрят на Меня, Которого пронзили". Некоторых это приводит к заключению, что Захария как бы говорит тут о предании смерти Самого Иеговы (воплотившегося в Иисуса Христа).
+
+«Пронзили» (имеется в виду «пронзили до смерти») подразумевает казнь через распятие (хотя прямо понятие это в пророчестве Захарии не выражено). Слово «воззрят» может заключать мысль как о физическом виденьи (зрительном восприятии), так и о духовном («виденьи», восприятии через веру). Либо подразумевать и то и другое «виденье» – ведь Израиль получит его во второе пришествие Иисуса Христа, когда признает Его своим Мессией и обратится к Нему.
diff --git a/zec/12/11.md b/zec/12/11.md
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+++ b/zec/12/11.md
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+# В тот день поднимется большой плач в Иерусалиме, как плач Гададриммона в Мегидонской долине.
+
+בַּיֹּ֣ום הַה֗וּא יִגְדַּ֤ל הַמִּסְפֵּד֙ בִּיר֣וּשָׁלִַ֔ם כְּמִסְפַּ֥ד הֲדַדְ־רִמֹּ֖ון בְּבִקְעַ֥ת מְגִדֹּֽון׃
+
+"В день тот возвысится плач в Иерусалиме, как плач Гададриммона в долине Мегидонской."
+
+גּדל: возвышать, возвеличивать.
+
+מִסְפֵד: плач, оплакивание, сетование, вопль, рыдание, вой.
+
+Плач и рыдания каждого иерусалимлянина в отдельности сольются в общий плач Иерусалима, уподобляемый здесь горькому плачу народа по благочестивом царе Иосии, последней надежде иудейского народа, убитом египетским фараоном Нехао II в Гададриммоне, в долине Мегиддонской (4Цар. 23:25-30; 2Пар. 35:20-27).
diff --git a/zec/12/12.md b/zec/12/12.md
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+++ b/zec/12/12.md
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+# Земля будет рыдать, каждое племя отдельно: племя дома Давида отдельно и их женщины отдельно, племя дома Нафана отдельно и их женщины отдельно
+
+וְסָפְדָ֣ה הָאָ֔רֶץ מִשְׁפָּחֹ֥ות מִשְׁפָּחֹ֖ות לְבָ֑ד מִשְׁפַּ֨חַת בֵּית־דָּוִ֤יד לְבָד֙ וּנְשֵׁיהֶ֣ם לְבָ֔ד מִשְׁפַּ֤חַת בֵּית־נָתָן֙ לְבָ֔ד וּנְשֵׁיהֶ֖ם לְבָֽד׃
+
+"И будет рыдать земля, каждое племя отдельно: племя дома Давида отдельно и женщины их отдельно, и племя дома Нафана отдельно, и женщины их отдельно."
+
+ספד: бить в грудь (знак оплакивания, печали), рыдать, громко плакать.
+
+בַד: в одиночку, отдельно, кроме, сверх.
+
+Подчеркивается, что плач по «пронзенному» некогда Мессии будет всенародным: рыдать… будет вся земля и каждое племя особо.
diff --git a/zec/12/13.md b/zec/12/13.md
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+++ b/zec/12/13.md
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+# Племя дома Левия отдельно и их женщины отдельно, племя Симеона отдельно и их женщины отдельно.
+
+מִשְׁפַּ֤חַת בֵּית־לֵוִי֙ לְבָ֔ד וּנְשֵׁיהֶ֖ם לְבָ֑ד מִשְׁפַּ֤חַת הַשִּׁמְעִי֙ לְבָ֔ד וּנְשֵׁיהֶ֖ם לְבָֽד׃
+
+"Племя дома Левия отдельно и женщины их отдельно, племя Симеона отдельно и женщины их отдельно."
+
+מִשְפָחָה: род, племя, семейство.
+
+Мужчины станут скорбеть и плакать не меньше, чем женщины. Имена, перечисленные здесь, не взяты наугад. Дело в том, что одного из сыновей царя Давида звали Иофан (2Цар. 5:14), а у Левия был внук Шимей (Чис. 3:17-18). (Русское «Симеон» может навести на мысль о сыне патриарха Иакова, но исследователи более склоняются к мысли, что правильнее здесь видеть именно Шимея, а не Симеона.) Из Библии известен также Нафан, бывший пророком во времена Давида (2Цар. 7:1-17).
diff --git a/zec/12/14.md b/zec/12/14.md
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--- /dev/null
+++ b/zec/12/14.md
@@ -0,0 +1,9 @@
+# Все остальные племена, каждое племя отдельно и их женщины отдельно.
+
+כֹּ֗ל הַמִּשְׁפָּחֹות֙ הַנִּשְׁאָרֹ֔ות מִשְׁפָּחֹ֥ת מִשְׁפָּחֹ֖ת לְבָ֑ד וּנְשֵׁיהֶ֖ם לְבָֽד׃
+
+"Все племена остальные, каждое племя отдельно и женщины их отдельно."
+
+אִָשּה: женщина; 2. жена.
+
+Так вот: последовательное упоминание дома Давидова… дома Нафанова… дома Левиина и племени Шимея может символизировать раскаяние – в осознании своей вины – еврейских царей, пророков и священников. Если же под домом Нафановым понимается дом Нафана, сына Давидова, то в картине общенародной скорби Захария подчеркивает скорбь царского и священнического родов.
diff --git a/zec/12/intro.md b/zec/12/intro.md
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+# Захария 12 Общие замечания
+
+## Структура и формат
+
+Как и в главе 11, эта глава написана в основном в прозе и говорит об Иерусалиме.
+
+1–9. Замыслы враждующих против Иерусалима народов безуспешны и служат к их собственной гибели.
+
+10–14. Всеобщий покаянный плач о тяжком преступлении народа.
+
+Будущая осада Иерусалима народами, о которой Захария узнает, получив пророческое слово Господа (масса), говорит – в переносном смысле – о последней борьбе всех язычников с избранным народом Божиим. Она окажется для них безуспешной и гибельной. Пророк возвещает об этом как на языке образов, так и «называя вещи своими именами» (сравните стих 2 со стихом 9).
+
+## Специальные понятия в этой главе
+
+### Пророчества
+
+Стихи 10-11 цитируются в Новом Завете и относятся к смерти Иисуса на кресте.
+
+## Links:
+
+  * **[Zechariah 12:01 Notes](./01.md)**
+
+**[<<](../11/intro.md) | [>>](../13/intro.md)**
diff --git a/zec/13/01.md b/zec/13/01.md
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@@ -0,0 +1,19 @@
+# В тот день дому Давида и жителям Иерусалима откроется источник для очищения от греха и нечистоты
+
+בַּיֹּ֣ום הַה֗וּא יִֽהְיֶה֙ מָקֹ֣ור נִפְתָּ֔ח לְבֵ֥ית דָּוִ֖יד וּלְיֹשְׁבֵ֣י יְרֽוּשָׁלִָ֑ם לְחַטַּ֖את וּלְנִדָּֽה׃
+
+"В день тот будет: источник откроется для дома Давида и для жителей Иерусалима для очищения от греха и нечистоты".
+
+מָקוֹר: источник, родник, истечение.
+
+נדָה: нечистота, мерзость, гнусность; нечистота у женщины - менструация.
+
+# Источник
+
+Место, где вода естественным образом течет из земли
+
+# Дому Давида
+
+Тот день относится к будущему дню Господню (сравните с 14:1). За раскаянием (окончание предыдущей главы) естественно последовать очищению и освящению. Мысль об этом передана в образе источника, который откроется… дому Давидову (политическому руководству будущего Израиля) и жителям Иерусалима (подразумеваются все израильтяне; сравните с 12:10).
+
+Тут необходимо сказать следующее. В день, когда распят был Иисус Христос, источник очищения открылся потенциально как для Израиля, так и для всего мира. Во второе пришествие Христа этот «источник» сделается для еврейского народа достоянием его собственного опыта, тем, что будет познано им ценой страданий. Мысль об этом духовном очищении еврейского народа явственно перекликается с тем, что говорится в других местах Священного Писания. О духовном восстановлении Израиля и о заключении с ним Богом Нового Завета (к примеру, Иер. 31:31-37; Иез. 36:25-32; Рим. 11:26-27).
diff --git a/zec/13/02.md b/zec/13/02.md
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+# В тот день, — говорит Господь Саваоф, — Я уничтожу в этой земле имена идолов, и их больше не вспомнят, удалю также с земли лжепророков и нечистого духа
+
+וְהָיָה֩ בַיֹּ֨ום הַה֜וּא נְאֻ֣ם׀ יְהוָ֣ה צְבָאֹ֗ות אַכְרִ֞ית אֶת־שְׁמֹ֤ות הָֽעֲצַבִּים֙ מִן־הָאָ֔רֶץ וְלֹ֥א יִזָּכְר֖וּ עֹ֑וד וְגַ֧ם אֶת־הַנְּבִיאִ֛ים וְאֶת־ר֥וּחַ הַטֻּמְאָ֖ה אַעֲבִ֥יר מִן־הָאָֽרֶץ׃
+
+"И будет в день тот, говорит Господь Саваоф, Я истреблю (вырежу) имена идолов из земли, и не будут вспоминать их больше. Также пророков и дух нечистый Я удалю с земли".
+
+כרת: отрезать, обрезать, срезать, срубать; 2. вырезать, истреблять, уничтожать; 3. заключать (завет).
+
+עָצָב: идол, истукан.
+
+לטמְאָה: нечистота, скверна, мерзость, осквернение.
+
+# Я уничтожу в этой земле имена идолов и их больше не вспомнят
+
+Господь возвещает о Своем намерении истребить самые имена (напомним, что имя олицетворяло в древнееврейском менталитете суть всякого лица или явления) идолов с израильской земли (сравните с Мих. 5:13-14). Это надо понимать в расширительном смысле: Господь покончит со всем, что так или иначе отвлекает людей от поклонения Ему (от «пребывания» их сердцем с Ним и в Нем).
+
+Собственно идолопоклонство ко времени второго пришествия Христа будет выражаться, помимо прочих форм (Откр. 9:20), в поклонении образу зверя в иерусалимском храме (Дан. 9:27; 11:31; Матф. 24:15; 2Фес. 2:4; Откр. 13:4).
diff --git a/zec/13/03.md b/zec/13/03.md
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@@ -0,0 +1,25 @@
+# Тогда, если кто-нибудь будет пророчествовать, то его отец и его мать, родившие его, скажут ему: "Ты не должен жить, потому что ты говоришь ложь от имени Господа!" Его отец и его мать, родившие его, убьют его, когда он будет пророчествовать
+
+וְהָיָ֗ה כִּֽי־יִנָּבֵ֣א אִישׁ֮ עֹוד֒ וְאָמְר֣וּ אֵ֠לָיו אָבִ֨יו וְאִמֹּ֤ו יֹֽלְדָיו֙ לֹ֣א תִֽחְיֶ֔ה כִּ֛י שֶׁ֥קֶר דִּבַּ֖רְתָּ בְּשֵׁ֣ם יְהוָ֑ה וּדְקָרֻ֜הוּ אָבִ֧יהוּ וְאִמֹּ֛ו יֹלְדָ֖יו בְּהִנָּבְאֹֽו׃
+
+"И будет, что если будет снова пророчествовать некто, скажут ему отец его и мать его, родившие его: не будешь жить, потому что ложь говоришь от имени Господа. И пронзят его отец его и мать его, родившие его когда он будет пророчествовать".
+
+שֶקֶר: ложь, обман, притворство.
+
+דקר: пронзать, прокалывать и быть проколотым, пронзённым.
+
+בְּהִנָּבְאֹֽו׃: когда будет пророчествовать он.
+
+# Пророчествовать
+
+Подразумевается в данном случае, что это ложные пророчества. Альтернативный перевод: «Ложно пророчествовать».
+
+# Отец его и мать его, родившие его
+
+Альтернативный перевод: «его отец и мать».
+
+# Ты не должен / будешь жить
+
+В тесной связи с искоренением идолопоклонства находится искоренение лжепророчества. Захария говорит как о людях, прорицающих ложно, так и о действующей в пределах земли с той же целью силе сверхъестественной: о нечистом духе, который «вдохновляет» лжепророков.
+
+Поскольку Захария, как и всякий пророк Божий, видит «сквозь пласты времени», то здесь (по мнению некоторых исследователей) он намекает на прекращение пророчеств как таковых в Израиле – в дни относительно близкие к нему, когда иных пророков, кроме «прорицающих ложно», в земле Божиего народа не останется. Явление лжепророчества настолько противозаконно в среде народа, избранного Богом, что на искоренение его, по словам Захарии, поднимутся даже родители тех, кто окажутся повинны в этом грехе (подлежавшем наказанию смертью; Втор. 18:20).
diff --git a/zec/13/04.md b/zec/13/04.md
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@@ -0,0 +1,19 @@
+# И будет в тот день: этим пророкам будет стыдно, каждому за своё видение, когда они будут пророчествовать и не будут надевать на себя одежду из грубой шерсти, чтобы обманывать
+
+וְהָיָ֣ה׀ בַּיֹּ֣ום הַה֗וּא יֵבֹ֧שׁוּ הַנְּבִיאִ֛ים אִ֥ישׁ מֵחֶזְיֹנֹ֖ו בְּהִנָּֽבְאֹתֹ֑ו וְלֹ֧א יִלְבְּשׁ֛וּ אַדֶּ֥רֶת שֵׂעָ֖ר לְמַ֥עַן כַּחֵֽשׁ׃
+
+"И будет в день тот, устыдятся пророки, каждый видения его, и когда будут пророчествовать, не будут одевать на себя мантию, или власяницу, чтобы обманывать".
+
+יֵבֹ֧שׁוּ הַנְּבִיאִ֛ים: устыдятся пророки.
+
+מֵחֶזְיֹנֹו: видение его.
+
+לבש: одеваться, облекаться, облачаться, быть одетым, прич. одетый, облечённый. одевать (кого-либо), облекать.
+
+אַדֶרֶת: широкая верхняя одежда, мантия. כחש: лгать, обманывать; 3. раболепствовать, ласкательствовать, подлизываться, потворствовать.
+
+# Не будут одевать на себя мантию, или власяницу, чтобы обманывать
+
+Преобладание праведности в сообществе побудит лжепророков «устыдиться» своего занятия; они всячески станут отрекаться от него. Говоря об этом в терминах своего времени, Захария прибегает и к соответствующим образам.
+
+Они не будут надевать на себя власяницы, чтоб обманывать (стих 4). Напомним, что некоторые из истинных пророков имели обыкновение носить одежду из грубой шерсти («власяницу») – к примеру, Илия (4Цар. 1:8) и много времени спустя Иоанн Креститель (Матф. 3:4). С целью скрыть род своих занятий мнимые пророки станут выдавать себя за земледельцев.
diff --git a/zec/13/05.md b/zec/13/05.md
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--- /dev/null
+++ b/zec/13/05.md
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+# И каждый скажет: "Я не пророк, я земледелец, потому что кто-то сделал меня рабом с детства
+
+וְאָמַ֕ר לֹ֥א נָבִ֖יא אָנֹ֑כִי אִישׁ־עֹבֵ֤ד אֲדָמָה֙ אָנֹ֔כִי כִּ֥י אָדָ֖ם הִקְנַ֥נִי מִנְּעוּרָֽי׃
+
+"И скажет: не пророк я, человек возделывающий землю (я), потому что (некий) человек продал (приобрел) меня в детстве моём".
+
+עבד: возделывать, обрабатывать (землю).
+
+קנה: продавать или приобретать, покупать.
+
+# Потому что (некий) человек продал (приобрел) меня в детстве моём
+
+Да и сами прорицатели устыдятся своей предосудительной деятельности и перестанут носить одежду, употреблявшуюся обыкновенно пророками. Вместо высокого звания пророка предпочтут выдавать себя за земледельцев.
diff --git a/zec/13/06.md b/zec/13/06.md
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+++ b/zec/13/06.md
@@ -0,0 +1,17 @@
+# Его спросят: "А почему у тебя на руках рубцы?" Он ответит: "Потому что меня били в доме любящих меня"
+
+וְאָמַ֣ר אֵלָ֔יו מָ֧ה הַמַּכֹּ֛ות הָאֵ֖לֶּה בֵּ֣ין יָדֶ֑יךָ וְאָמַ֕ר אֲשֶׁ֥ר הֻכֵּ֖יתִי בֵּ֥ית מְאַהֲבָֽי׃
+
+"И скажет ему (некто): что за раны (рубцы) эти на (между) руках твоих? И скажет: это били меня в доме любовника моего (возлюбленного)".
+
+מַכָה: последствия удара, избиения; 2. рана, рубец, язва; 3. поражение.
+
+בֵּ֣ין יָדֶ֑יךָ: между рук твоих. נכה: быть поражённым, быть убитым. быть побитым, быть разрушенным.
+
+אהב (причастие): возлюбленный, любовник.
+
+# Почему у тебя на руках рубцы?
+
+Рубцы оставались на теле у служителей идолов (лжепророчество было тесно связано с идолослужением); они сами, во исполнение языческих ритуалов, наносили себе порезы и раны. Так вот «происхождение» их они станут приписывать своим родственникам: это они, мол, «любящие их», наказывали их за провинности.
+
+В 13:7-9, как бы по контрасту с лжепророками, Господь представляет Своего истинного Пророка – Мессию, Которого называет «Своим пастырем». Поэтический этот раздел высвечивает все аспекты предшествующего пророчества, включая казнь Мессии (12:10; сравните с 11:7-8), «рассеяние» овец (стих 7 сравните с 11:9) и восстановление «отношений завета» (стих 9 сравните со стихами 1-2).
diff --git a/zec/13/07.md b/zec/13/07.md
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+++ b/zec/13/07.md
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+# О, меч! Поднимись на Моего пастуха и на Моего ближнего! — говорит Господь Саваоф. — Рань пастуха, и овцы разбегутся! Я направлю Мою руку на малых
+
+חֶ֗רֶב עוּרִ֤י עַל־רֹעִי֙ וְעַל־גֶּ֣בֶר עֲמִיתִ֔י נְאֻ֖ם יְהוָ֣ה צְבָאֹ֑ות הַ֤ךְ אֶת־הָֽרֹעֶה֙ וּתְפוּצֶ֣יןָ הַצֹּ֔אן וַהֲשִׁבֹתִ֥י יָדִ֖י עַל־הַצֹּעֲרִֽים׃
+
+"Меч, пробудись на пастуха Моего и на молодого мужчину, говорит Господь Саваоф. Порази пастуха и рассеются овцы. И обращу руку Мою на малых их".
+
+עור: пробуждаться, ободряться, возбуждаться.
+
+גּבֶר: (молодой сильный) мужчина, муж.
+
+נכה: быть поражённым, быть убитым.
+
+פוץ: рассеиваться, распространяться, разбегаться, рассыпаться, разливаться.
+
+צער: быть мелким, быть незначительным, быть униженным.
+
+# Меч! Пробудись на Моего пастуха
+
+От лица Божия Захария обращается к мечу как к персонифицированному орудию смерти (поэтический речевой прием) с призывом «поразить пастыря». Смысл этого обращения должен быть понят как попущение Божие тому, что должно совершиться, и предвидение Им этого, т. е. смерти Своего пастыря, Которого Он называет «ближним Своим». Евр. слово, переведенное как «ближний», встречается в Библии, помимо этого места, лишь в книге Левит (Лев. 6:2; 18:20 и др.), где оно относится к близкому родственнику.
+
+В Зах. 13:7 Господь таким образом заявляет об идентичности природы Своей и Пастыря, или о единой сущности Их. Иначе говоря, здесь мы имеем сильное свидетельство в пользу Божественной природы Мессии.
+
+# Порази пастуха и рассеются овцы
+
+Господь – говорит через Захарию о последствиях того, что произойдет с пастырем: овцы Его рассеются. В смерти Своей на кресте и был «поражен» Иисус Христос (Ис. 53:4,10). И первыми «овцами», которые «рассеялись», были Его ученики, оставившие Его (Матф. 26:31,56). Фраза И Я обращу руку Мою на малых может относиться к описанным в книге Деяний Апостолов преследованиям первых христиан (из евреев), которые попущены будут Самим Господом.
+
+Что касается «рассеяния овец», то это могло быть и предупреждением о горькой судьбе, ожидавшей еврейский народ после разрушения Иерусалима римлянами в 70 году по Р. Х. Так же, как в проповеди Спасителя на Елеонской горе (Матф. 24-25; Мар. 13; Лук. 21) содержится, наряду с пророчеством о том, что случится скоро: о рассеянии еврейского народа в 70-ом году, – пророчество о том, чему предстоит совершиться во второй половине времени великой скорби, так и у Захарии оба эти периода, связанные с еврейским рассеянием, попадают в «общий фокус».
+
+Малых
+
+Это, вероятно, относится ко всем слабым и беззащитным израильтянам.
diff --git a/zec/13/08.md b/zec/13/08.md
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+# И будет на всей земле, — говорит Господь, — две трети на ней будут уничтожены, вымрут, а одна треть останется на ней
+
+וְהָיָ֤ה בְכָל־הָאָ֨רֶץ֙ נְאֻם־יְהוָ֔ה פִּֽי־שְׁנַ֣יִם בָּ֔הּ יִכָּרְת֖וּ יִגְוָ֑עוּ וְהַשְּׁלִשִׁ֖ית יִוָּ֥תֶר בָּֽהּ׃
+
+"И будет на всей земле, говорит Господь, части две из неё будут вырезаны и погибнут, а третья часть останется на ней".
+
+פֶה: рот, уста, пасть, отверстие, устье, острие (меча), часть.
+
+כרת: отрезать, обрезать, срезать, срубать; 2. вырезать, истреблять, уничтожать; 3. заключать (завет).
+
+גּוע: издыхать, испускать дух (скончаться, умирать); 2. погибать, лишаться жизни.
+
+В 13:8-9 Захария, по всей вероятности, прозревает рассеяние Израиля в период великой скорби (сравните с Откр. 12:6,13-17) как последнее и завершающее в истории избранного народа. Именно тогда две части (две трети) его будут истреблены, вымрут, а третья часть, которая останется, явится тем благословенным «остатком», который восстановлен будет Богом для возобновления с Ним отношений завета.
diff --git a/zec/13/09.md b/zec/13/09.md
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+# Эту треть Я введу в огонь, расплавлю их, как плавят серебро, и очищу их, как очищают золото: они будут призывать Моё имя, а Я отвечу им и скажу: "Это Мой народ". И они скажут: "Господь — мой Бог
+
+וְהֵבֵאתִ֤י אֶת־הַשְּׁלִשִׁית֙ בָּאֵ֔שׁ וּצְרַפְתִּים֙ כִּצְרֹ֣ף אֶת־הַכֶּ֔סֶף וּבְחַנְתִּ֖ים כִּבְחֹ֣ן אֶת־הַזָּהָ֑ב ה֣וּא׀ יִקְרָ֣א בִשְׁמִ֗י וַֽאֲנִי אֶעֱנֶ֣ה אֹתֹ֔ו אָמַ֨רְתִּי֙ עַמִּ֣י ה֔וּא וְה֥וּא יֹאמַ֖ר יְהוָ֥ה אֱלֹהָֽי׃
+
+"И введу эту третью часть в огонь, и конкретно очищу (расплавлю) как серебро, и конкретно испытаю его, как золото. И будут призывать имя Моё и отвечу им. И скажу: народ Мой это. И он скажет: Господь, Бог мой".
+
+צרף: плавить, расплавлять, переплавлять, очищать; перен. испытывать, искушать, быть очищенным.
+
+וּצְרַפְתִּים֙ כִּצְרֹ֣ף: реально очищу - двойное усиление мысли, выраженное двумя глаголами идущими один за другим.
+
+וּבְחַנְתִּ֖ים כִּבְחֹ֣ן: реально испытаю - двойное усиление мысли, выраженное двумя глаголами идущими один за другим.
+
+בחן: испытывать, быть испытуемым, подвергаться испытанию.
+
+# И введу эту третью часть в огонь, и конкретно очищу (расплавлю) как серебро, и конкретно испытаю его, как золото.
+
+Но и «остаток» («третья часть») испытана будет и очищена в огне искушений и бедствий. В аллегории переплавки серебра и золота можно видеть и страдания (испытания), которые предстоят евреям в годину великой скорби, и те, через которые Бог проведет Израиль во второе пришествие Мессии (Иез. 20:33-38 и притчи, рассказанные Господом, в Матф. 25:1-30).
+
+Лишь в результате этих «переплавки» и очищения станет Израиль с верою и от сердца призывать имя Господа (Зах. 12:10 – 13:1), сделается народом, угодным Ему (Рим. 11:26-27). Обновленные отношения завета между ним и Господом прозревали многие пророки: Ос. 1-2; Иер. 32:38-41; Иез. 37:23-28. Захария пишет о них в завершение 13-ой главы: и Я услышу их и скажу: это Мой народ (сравните с Зах. 8:8), и они скажут: «Господь – Бог Мой!» (сравните с Ос. 2:21-23).
diff --git a/zec/13/intro.md b/zec/13/intro.md
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+# Захария 13 Общие замечания
+
+## Структура и формат
+
+1–6. Уничтожение идолопоклонства и удаление лжепророков. 7–9. Суд над народом Божиим.
+
+## Эта глава частично написано в прозе и частично в поэзии.
+
+В некоторых версиях поэтические строки печатаются с небольшим отступом вправо для их отделения от остального текста, что помогает читателю легче воспринимать написанное. В английской ULB так оформлена фраза 13: 7-9.
+
+## Специальные понятия в этой главе
+
+Захария часто говорит о последних днях, используя фразу «тот день» или «в тот день». При ссылке на будущий «день» переводчик должен знать, что, возможно, автор говорит о последних днях.
+
+## Links:
+
+  * **[Zechariah 13:01 Notes](./01.md)**
+
+**[<<](../12/intro.md) | [>>](../14/intro.md)**
diff --git a/zec/14/01.md b/zec/14/01.md
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+# Вот наступает день Господа, и среди тебя разделят награбленное у тебя.
+
+הִנֵּ֥ה יֹֽום־בָּ֖א לַֽיהוָ֑ה וְחֻלַּ֥ק שְׁלָלֵ֖ךְ בְּקִרְבֵּֽךְ׃
+
+"Вот день Яхве приходит, и Он разделит награбленное тобой среди тебя."
+
+בוא: входить, приходить.
+
+חלק: разделять, делить на части.
+
+שָלָל: добыча, награбленное, захваченное, прибыль, прибыток.
+
+Нельзя не заметить, что в первых стихах главы 14 продолжается тема стихов 7-9 предыдущей главы. Это тема дня Господня, многогранная и таинственная, «дня», включающего в себя целые пласты времени. В 13:7-9 она повернута одним из своих «ракурсов» – повествованием о суде Божием над Израилем и о восстановлении Господом отношений с «переплавленным» и очищенным «остатком» его. В начале этой главы картина суда рисуется подробнее.
+
+Напомним, что в плане «судов Господних» тема Его дня возникает в Ветхом Завете многократно. И в связи с теми «локальными» судами, которые провидели пророки в дни, хотя и удаленные от них, но не слишком, и в большей степени – в связи со страшными судами Его как в период великой скорби (к примеру, Соф. 1:14-18), так и во второе пришествие Мессии (как здесь). Из Нового Завета (2Пет. 3:10) следует, что включающий в себя пласты времени (как сказано было выше), или «следующий сквозь них», день Господень «объемлет» и Тысячелетнее царство Христа.
+
+В 14:1 так названо время последнего испытания для «остатка» иудеев (третьей части их; 13:8), когда Иерусалим сделается добычей врагов; награбленное в иудейской столице они станут делить посреди нее.
diff --git a/zec/14/02.md b/zec/14/02.md
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+# Соберу все народы на войну против Иерусалима, город будет взят, дома будут разграблены, женщины будут изнасилованы, и половина города пойдёт в плен. Но оставшийся народ не будет уничтожен в городе.
+
+וְאָסַפְתִּ֨י אֶת־כָּל־הַגֹּויִ֥ם׀ אֶֽל־יְרוּשָׁלִַם֮ לַמִּלְחָמָה֒ וְנִלְכְּדָ֣ה הָעִ֗יר וְנָשַׁ֨סּוּ֙ הַבָּ֣תִּ֔ים וְהַנָּשִׁ֖ים תִּשָּׁגַלְנָה וְיָצָ֞א חֲצִ֤י הָעִיר֙ בַּגֹּולָ֔ה וְיֶ֣תֶר הָעָ֔ם לֹ֥א יִכָּרֵ֖ת מִן־הָעִֽיר׃
+
+"И Я соберу все народы против Иерусалима на войну, и взят будет город этот, и будут разграблены дома, и женщины будут обесчещены (изнасилованы), и пойдет половина города в плен, но остаток народа не будет истреблен из города."
+
+אסף: собирать.
+
+לכד: быть взятым или пойманным.
+
+שגל: быть обесчещенной, быть изнасилованной.
+
+Война, по воле Господа, «всех народов» против Иерусалима, очевидно, подразумевает выступление против него вражеских армий, в которых представлены будут все народы. Эта осада Иерусалима явится, по-видимому, «первой стадией» той военной кампании, в которой «задействованы» будут объединенные силы язычников; Захария описывает ее в 12:2-9 (сравните с Авд. 1:15; Откр. 16:14,16). Она известна под названием Армагеддонской битвы, но лучше определить ее именно как «кампанию».
+
+Прежде чем народу Иудеи и жителям Иерусалима дана будет сила для одержания победы (Зах. 12:6-8; 14:14) и прежде чем Сам Господь нанесет поражение их врагам (12:9; 14:12-15), языческие армии восторжествуют на короткое время; картина их «торжества» и описана в стих 2. Гибель города не будет, однако, окончательной. И часть его жителей уцелеет.
diff --git a/zec/14/03.md b/zec/14/03.md
new file mode 100644
index 00000000..2da6454e
--- /dev/null
+++ b/zec/14/03.md
@@ -0,0 +1,11 @@
+# Тогда выступит Господь и сразится с этими народами, как сражался в день битвы.
+
+וְיָצָ֣א יְהוָ֔ה וְנִלְחַ֖ם בַּגֹּויִ֣ם הָהֵ֑ם כְּיֹ֥ום הִֽלָּחֲמֹ֖ו בְּיֹ֥ום קְרָֽב׃
+
+"И выступит Яхве и сразится с народами этим, как сражался (воевал) в день битвы."
+
+יצא: выходить, выступать.
+
+לחם: воевать, вести войну; сражаться, биться.
+
+Тогда на стороне Своего народа выступит Господь, как это неоднократно бывало прежде, и чудесным образом поразит восставших на него.
diff --git a/zec/14/04.md b/zec/14/04.md
new file mode 100644
index 00000000..8776990d
--- /dev/null
+++ b/zec/14/04.md
@@ -0,0 +1,13 @@
+# В тот день Его ноги ступят на Елеонскую гору, которая перед Иерусалимом с восточной стороны. Елеонская гора разделится надвое от востока к западу на очень большую долину. Половина горы отойдёт к северу, а половина — к югу.
+
+וְעָמְד֣וּ רַגְלָ֣יו בַּיֹּום־הַ֠הוּא עַל־הַ֨ר הַזֵּתִ֜ים אֲשֶׁ֨ר עַל־פְּנֵ֥י יְרוּשָׁלִַם֮ מִקֶּדֶם֒ וְנִבְקַע֩ הַ֨ר הַזֵּיתִ֤ים מֵֽחֶצְיֹו֙ מִזְרָ֣חָה וָיָ֔מָּה גֵּ֖יא גְּדֹולָ֣ה מְאֹ֑ד וּמָ֨שׁ חֲצִ֥י הָהָ֛ר צָפֹ֖ונָה וְחֶצְיֹו־נֶֽגְבָּה׃
+
+"И встанут ноги Его в день тот на горе Елеонской (маслиничной), которая перед Иерусалимом с восточной стороны, и расколется гора Елеонская на половину от востока к западу долиной большой очень, половина горы (отойдёт) к северу, а половина её к югу."
+
+עמד: стоять, вставать, останавливаться, оставаться.
+
+בקע: рассекаться, раскалываться, разверзаться.
+
+Чудесной будет и та возможность спасения посредством бегства, которая откроется перед жителями Иерусалима. Ноги Мессии станут… в тот день, читаем в стихе 4, на горе Елеонской, которая восточнее Иерусалима. (На том самом месте, откуда произошло вознесение Его (Деян. 1:11-12). Примечательно, что и в видении Иезекииля (Иез. 11:23) слава Господа поднялась из Иерусалима и «задержалась» на некоторое время над той же горой, «которая на восток от города»).
+
+И в результате произойдет землетрясение, отчего гора Елеонская… раздвоится в направлении от востока к западу, и образуется весьма большая долина. Она протянется на восток от Иерусалима до Асила (местонахождение его неизвестно). По ней-то и побегут от врагов иерусалимляне. Может быть, долина эта то же, что долина Иосафата, о которой читаем у Иоиля (Иоил. 3:2,12). Господь устами Захарии называет ее «долиной гор Моих».
diff --git a/zec/14/05.md b/zec/14/05.md
new file mode 100644
index 00000000..72e149cb
--- /dev/null
+++ b/zec/14/05.md
@@ -0,0 +1,11 @@
+# Вы побежите к долине Моих гор, потому что долина гор будет простираться до Асила. Вы побежите, как бежали от землетрясения в дни правления иудейского царя Озии. И придёт Господь, мой Бог, и все святые с Ним.
+
+וְנַסְתֶּ֣ם גֵּֽיא־הָרַ֗י כִּֽי־יַגִּ֣יעַ גֵּי־הָרִים֮ אֶל־אָצַל֒ וְנַסְתֶּ֗ם כַּאֲשֶׁ֤ר נַסְתֶּם֙ מִפְּנֵ֣י הָרַ֔עַשׁ בִּימֵ֖י עֻזִּיָּ֣ה מֶֽלֶךְ־יְהוּדָ֑ה וּבָא֙ יְהוָ֣ה אֱלֹהַ֔י כָּל־קְדֹשִׁ֖ים עִמָּֽךְ׃
+
+"И вы побежите в долину гор Моих, потому что достигать будет долина гор до Асила; и вы побежите, как вы бежали от землетрясения во дни Озии, царя иудейского; и придет Яхве Бог мой и все святые с Ним."
+
+נוס: бежать, убегать, разбегаться, обращаться в бегство.
+
+נגע: касаться, дотрагиваться, достигать.
+
+Землетрясение во дни Озии упоминается в Ам. 1:1, но не в исторических книгах Библии. Иосиф Флавий пишет о нем как о явлении Божиего суда над иудейским царем Озией за вторжение его в храм и самовольное совершение им священнической функции (2Пар. 26:16). Захария говорит, что когда Господь возвратится, сопутствовать Ему будут все святые. Речь, возможно, идет об ангелах, но, может быть, и об искупленных душах (1Фес. 3:13).
diff --git a/zec/14/06.md b/zec/14/06.md
new file mode 100644
index 00000000..0f99b12b
--- /dev/null
+++ b/zec/14/06.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+Установление Мессианского царства (14:6-11) В «сердце» этого раздела стоит откровение о том, что «Господь будет Царем над всею землею», и что «имя Его (как олицетворение Его Самого) станет единым для всех» (стих 9). Утверждение это звучит в контексте предвещаемых изменений «всего и вся» на земле: законов освещения ее и, по-видимому, климата и рельефа. В тот день (здесь подразумевается тысячелетнее правление Иисуса Христа) упомянутые изменения распространятся именно на всю землю (не только на Иерусалим и Палестину).
+
+# И будет в тот день: не станет света, застынут светила.
+
+וְהָיָ֖ה בַּיֹּ֣ום הַה֑וּא לֹֽא־יִהְיֶ֣ה אֹ֔ור יְקָרֹ֖ות יְקִפָּאֹון
+
+"И будет в день тот: не станет (будет) света, светила свернутся."
+
+קפא: сгущаться, свёртываться, застывать; сокращаться, удаляться.
+
+Невозможностью для людей проникнуть сколько-нибудь глубоко в таинственную суть изменений, о которых было откровение Захарии, объясняется весьма разный смысл, который вкладывают в окончание стихов 6 и 7 переводчики и толкователи.
+
+Более или менее ясно, что исчезнет различие между днем и ночью: привычного землянам света не станет, потому что светила перестанут давать его (удалятся; по некоторым переводам: «сожмутся», «сгустятся»). (Существует и совсем иное прочтение второй фразы в стихе 6, а именно: «будет холод и сгущение воздуха»).
diff --git a/zec/14/07.md b/zec/14/07.md
new file mode 100644
index 00000000..3582be41
--- /dev/null
+++ b/zec/14/07.md
@@ -0,0 +1,9 @@
+# Этот день будет единственным, известным только Господу: ни день, ни ночь, лишь в вечернее время появится свет.
+
+וְהָיָ֣ה יֹום־אֶחָ֗ד ה֛וּא יִוָּדַ֥ע לַֽיהוָ֖ה לֹא־יֹ֣ום וְלֹא־לָ֑יְלָה וְהָיָ֥ה לְעֵֽת־עֶ֖רֶב יִֽהְיֶה־אֹֽור׃
+
+"И будет день этот единственный, он будет открыт для Яхве: ни день и ни ночь, и настанет вечернее время и будет свет."
+
+ידע: знать, узнавать, познавать; дать себя знать, открыться.
+
+Некий свет… явится… лишь в вечернее время. Так или иначе, прецедента тем природным явлениям, которые откроются во второе пришествие Христа, до сих пор людям известно не было.
diff --git a/zec/14/08.md b/zec/14/08.md
new file mode 100644
index 00000000..38bed022
--- /dev/null
+++ b/zec/14/08.md
@@ -0,0 +1,11 @@
+# И будет в тот день: из Иерусалима потекут живые воды, половина их — к восточному морю, и половина их — к западному морю. Так будет и летом, и зимой.
+
+וְהָיָ֣ה׀ בַּיֹּ֣ום הַה֗וּא יֵצְא֤וּ מַֽיִם־חַיִּים֙ מִיר֣וּשָׁלִַ֔ם חֶצְיָ֗ם אֶל־הַיָּם֙ הַקַּדְמֹונִ֔י וְחֶצְיָ֖ם אֶל־הַיָּ֣ם הָאַחֲרֹ֑ון בַּקַּ֥יִץ וּבָחֹ֖רֶף יִֽהְיֶֽה׃
+
+"И будет в день этот, выступят воды живые из Иерусалима, половина их к морю восточному и половина их к морю западному, летом и зимой будет."
+
+יצא: выходить, выступать.
+
+קַיץ: лето.
+
+В тот день (в тысячелетнее правление Мессии) в Иерусалиме начнет бить никогда не пересыхающий источник живой воды. Разделившись, часть ее потечет к морю восточному (Мертвому), а часть к морю Западному (Средиземному). Может быть, круглогодичное «питание» земли этой животворной водой приведет к непредставимому для нас плодородию ее. Соответствующие ему прообразы, аллегории и символы возникали и в видениях других пророков (Ис. 27:6; 35:1-3,6-7; Ам. 9:13-14).
diff --git a/zec/14/09.md b/zec/14/09.md
new file mode 100644
index 00000000..52649229
--- /dev/null
+++ b/zec/14/09.md
@@ -0,0 +1,11 @@
+# И Господь будет Царём над всей землёй. В тот день будет один Господь, и одно Его имя.
+
+וְהָיָ֧ה יְהוָ֛ה לְמֶ֖לֶךְ עַל־כָּל־הָאָ֑רֶץ בַּיֹּ֣ום הַה֗וּא יִהְיֶ֧ה יְהוָ֛ה אֶחָ֖ד וּשְׁמֹ֥ו אֶחָֽד׃
+
+"И будет Яхве Царём на всей землёй; в день тот будет Яхве один, и имя Его одно."
+
+מֶלֶךְ: Мелех; 2. царь.
+
+אֶחָד: один, единственный, единый, первый.
+
+Захария прозревает это и прежде, называя Его «Господом всей земли» (Зах. 4:14; 6:5 сравните с Мих. 4:13). Много позже, в подтверждение этого, апостол Иоанн назовет Его «Господом господствующих и Царем царей» (Откр. 17:14; 19:16). Установив на земле Свое тысячелетнее Царство, Мессия получит общее признание, и как единственный истинный Бог сделается объектом поклонения всех (Откр. 21:3).
diff --git a/zec/14/10.md b/zec/14/10.md
new file mode 100644
index 00000000..876bd611
--- /dev/null
+++ b/zec/14/10.md
@@ -0,0 +1,13 @@
+# Вся эта земля будет как равнина, от Гаваона до Реммона, на юг от Иерусалима, который будет высоко стоять на своём месте и заселится от Вениаминовых ворот до места первых ворот, до угловых ворот, и от башни Анамеила до царских давилен.
+
+יִסֹּ֨וב כָּל־הָאָ֤רֶץ כָּעֲרָבָה֙ מִגֶּ֣בַע לְרִמֹּ֔ון נֶ֖גֶב יְרֽוּשָׁלִָ֑ם וְֽרָאֲמָה֩ וְיָשְׁבָ֨ה תַחְתֶּ֜יהָ לְמִשַּׁ֣עַר בִּנְיָמִ֗ן עַד־מְקֹ֞ום שַׁ֤עַר הָֽרִאשֹׁון֙ עַד־שַׁ֣עַר הַפִּנִּ֔ים וּמִגְדַּ֣ל חֲנַנְאֵ֔ל עַ֖ד יִקְבֵ֥י הַמֶּֽלֶךְ׃
+
+"И будет изменена вся земля эта, как равнина, от Гаваона до Реммона, на юг от Иерусалима, и будет высоко стоять, и заселится от ворот Вениаминовых до места ворот первых, до угловых ворот, и от башни Анамеила до царских точил."
+
+סבב: изменяться.
+
+ראם: высоко стоять, возвышаться.
+
+יקֶב: подточилие (большой резервуар, в который стекал с точила выжатый сок); 2. точило.
+
+Вся земля Иудеи – от Гаваона на северной ее границе (Иис. Н. 21:17) до Реммона, на южной, вероятно, границе, километрах в 55 юго-западнее Иерусалима (Иис. Н. 15:32) чудесным образом сделается равнинной местностью; на фойе ее зримо возвысится над всеми прилегающими землями святой город Иерусалим – место обитания Мессии (сравните с Ис. 2:2). Перечисленные здесь городские ворота служат вехами, «обнимающими» весь город.
diff --git a/zec/14/11.md b/zec/14/11.md
new file mode 100644
index 00000000..69f0fc52
--- /dev/null
+++ b/zec/14/11.md
@@ -0,0 +1,13 @@
+# В нём будут жить, и больше не будет проклятия. Иерусалим будет стоять в безопасности.
+
+וְיָ֣שְׁבוּ בָ֔הּ וְחֵ֖רֶם לֹ֣א יִֽהְיֶה־עֹ֑וד וְיָשְׁבָ֥ה יְרוּשָׁלִַ֖ם לָבֶֽטַח׃
+
+"И будут жить в нем, и заклятия не будет уже, и будет жить Иерусалим безопасно."
+
+חֵרֶם: заклятие, заклятое.
+
+ישב: жить, обитать, пребывать.
+
+בֶטַח: безопасность, беспечность.
+
+Ворота Вениаминовы (Иер. 37:13; 38:7), видимо, находились в восточной части северной стены; место первых ворот – неизвестно; угловые ворота находились в западной стене. Царские виноградные точила (прессы для выжимания винограда) находились, как полагают, сразу на юг от Иерусалима. Проклятие новых разрушений не будет более угрожать густонаселенному городу, жизнь в котором сделается вполне безопасной (сравните с Ис. 32:18; 33:20; Ам. 9:15; Мих. 4:4; Зах. 3:10).
diff --git a/zec/14/12.md b/zec/14/12.md
new file mode 100644
index 00000000..23915672
--- /dev/null
+++ b/zec/14/12.md
@@ -0,0 +1,11 @@
+# Вот какое будет наказание, которым Господь поразит все народы, которые воевали против Иерусалима: у каждого сгниёт его тело, когда он ещё стоит на своих ногах, глаза у него истлеют в его глазницах, и его язык высохнет у него во рту.
+
+וְזֹ֣את׀ תִּֽהְיֶ֣ה הַמַּגֵּפָ֗ה אֲשֶׁ֨ר יִגֹּ֤ף יְהוָה֙ אֶת־כָּל־הָ֣עַמִּ֔ים אֲשֶׁ֥ר צָבְא֖וּ עַל־יְרוּשָׁלִָ֑ם הָמֵ֣ק׀ בְּשָׂרֹ֗ו וְהוּא֙ עֹמֵ֣ד עַל־רַגְלָ֔יו וְעֵינָיו֙ תִּמַּ֣קְנָה בְחֹֽרֵיהֶ֔ן וּלְשֹׁונֹ֖ו תִּמַּ֥ק בְּפִיהֶֽם׃
+
+"И это будет поражение, которым поразит Яхве все народы, которые воевали против Иерусалима: сгниёт тело его, когда он (ещё) стоит на ногах своих, и глаза его истлеют в глазницах (отверстиях) своих, и язык его сгниёт во рту у него."
+
+מַגּפָה: пагуба, истребление; 2. поражение.
+
+מקק: гнить, тлеть, истлевать; истаивать.
+
+Это как бы «раздел в скобках». Захария описывает в нем вторую «стадию» объединенной кампании языческих армий против Иерусалима (сравните фразу все народы, которые воевали против Иерусалима, с 14:2).
diff --git a/zec/14/13.md b/zec/14/13.md
new file mode 100644
index 00000000..fc512869
--- /dev/null
+++ b/zec/14/13.md
@@ -0,0 +1,11 @@
+# И будет в тот день: среди них произойдёт большая паника от Господа, так что один схватит за руку другого, и его рука поднимется на руку его ближнего.
+
+וְהָיָה֙ בַּיֹּ֣ום הַה֔וּא תִּֽהְיֶ֧ה מְהֽוּמַת־יְהוָ֛ה רַבָּ֖ה בָּהֶ֑ם וְהֶחֱזִ֗יקוּ אִ֚ישׁ יַ֣ד רֵעֵ֔הוּ וְעָלְתָ֥ה יָדֹ֖ו עַל־יַ֥ד רֵעֵֽהוּ׃
+
+"И будет в день тот: будет смятение от Яхве великое между ними, и они будут хватать один руку другого, и поднимется рука его на руку ближнего его."
+
+מְהוּמָה: смятение, волнение, тревога, паника, ужас.
+
+עלה: возводить, поднимать.
+
+Именно на этой стадии враждебные иерусалимлянам армии будут разбиты (как описано это в 12:2-9).
diff --git a/zec/14/14.md b/zec/14/14.md
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index 00000000..23341972
--- /dev/null
+++ b/zec/14/14.md
@@ -0,0 +1,11 @@
+# Но и сам Иуда будет воевать против Иерусалима, и будет собрано богатство всех окрестных народов: золото, серебро и одежда в большом количестве.
+
+וְגַ֨ם־יְהוּדָ֔ה תִּלָּחֵ֖ם בִּירֽוּשָׁלִָ֑ם וְאֻסַּף֩ חֵ֨יל כָּל־הַגֹּויִ֜ם סָבִ֗יב זָהָ֥ב וָכֶ֛סֶף וּבְגָדִ֖ים לָרֹ֥ב מְאֹֽד׃
+
+"И сам Иуда будет воевать против Иерусалима, и собрано будет богатство всех народов окрестных: золото и серебро, и одежды в множестве безмерном."
+
+לחם: воевать, вести войну.
+
+אסף: быть собранным.
+
+Тут как бы подводится итог всего раздела (стихи 12-15) всему, что последовательно произойдет в ходе их разгрома: а) смертельные удары как по людям, так и по животным, будет наносить Сам Господь (стих 12, 15; сравните с 12:4).
diff --git a/zec/14/15.md b/zec/14/15.md
new file mode 100644
index 00000000..dad1983e
--- /dev/null
+++ b/zec/14/15.md
@@ -0,0 +1,11 @@
+# Будет такое же поражение и коней, и мулов, и верблюдов, и ослов, и любого скота, который будет у них в лагере.
+
+וְכֵ֨ן תִּֽהְיֶ֜ה מַגֵּפַ֣ת הַסּ֗וּס הַפֶּ֨רֶד֙ הַגָּמָ֣ל וְהַחֲמֹ֔ור וְכָ֨ל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר יִהְיֶ֖ה בַּמַּחֲנֹ֣ות הָהֵ֑מָּה כַּמַּגֵּפָ֖ה הַזֹּֽאת׃
+
+"И так будет поражение коней, лошаков, верблюдов и ослов, и всякого скота, который будет в лагере, они будут поражены."
+
+מַגּפָה: пагуба, истребление; 2. поражение.
+
+פֶרֶד: мул (самец), лошак.
+
+б) Нападающих на Иерусалим охватит паническое смятение, которое тоже будет от Господа (стих 13) и в) военные трофеи будут захвачены у тех, кто недавно грабили Иерусалим (стих 14; сравните со стихами 1-2).
diff --git a/zec/14/16.md b/zec/14/16.md
new file mode 100644
index 00000000..a5ca962e
--- /dev/null
+++ b/zec/14/16.md
@@ -0,0 +1,17 @@
+# Затем все оставшиеся из всех народов, приходивших воевать против Иерусалима, будут приходить из года в год для поклонения Царю, Господу Саваофу, и для празднования праздника кущей.
+
+וְהָיָ֗ה כָּל־הַנֹּותָר֙ מִכָּל־הַגֹּויִ֔ם הַבָּאִ֖ים עַל־יְרֽוּשָׁלִָ֑ם וְעָל֞וּ מִדֵּ֧י שָׁנָ֣ה בְשָׁנָ֗ה לְהִֽשְׁתַּחֲוֹת֙ לְמֶ֨לֶךְ֙ יְהוָ֣ה צְבָאֹ֔ות וְלָחֹ֖ג אֶת־חַ֥ג הַסֻּכֹּֽות׃
+
+"И будут все остальные из народов, приходивших против Иерусалима, и они будут приходить из года в год, чтобы поклониться Царю, Яхве Саваофу, и чтобы праздновать праздник шатров (кущей)."
+
+שחה: поклоняться.
+
+חגג: праздновать, совершать праздник.
+
+לסכָה: шатёр, шалаш, хижина.
+
+После того, как Иерусалим сделается безопасным местом и центром вселенского правления Мессии (стихи 9-11), в этот святой город ежегодно станут приходить для богопоклонения все остальные, как передано это в русском тексте. Подразумеваются все оставшиеся в живых после страшных военных событий с участием Самого Господа. Речь не идет о еврейском «остатке», рассеянном среди народов, так как ко времени второго пришествия Мессии он уже вновь будет собран в своей земле. Скорее тут имеются в виду гражданские лица из всех народов, чьи армии будут уничтожены Мессией при их нападении на Иерусалим (стихи 1-5; сравните с Откр. 19:19).
+
+В Армагеддонской кампании будут уничтожены именно армии, а не мирное население их стран. Останутся выжившие и после совершения Богом судов Его над языческими народами, и эти «оставшиеся» войдут в Царство Христа как «овцы» Его; «козлы» доступа туда не получат (Матф. 25:31-46). То, что они станут приходить в Иерусалим для богопоклонения (Ис. 2:2; 14:1; 66:23; Зах. 8:23), не означает, что они в качестве прозелитов станут исповедовать иудаизм, как это бывало в ветхозаветные времена. Ибо религиозная система Тысячелетнего царства не будет тождественна иудаизму, но станет некоей новой, вселенской, формой религиозных воззрений и соответствующего им порядка – общими как для евреев, так и не-евреев («язычников»).
+
+Центром новой религии будет Иерусалим, и, очевидно, она «воспримет» некие черты и аспекты, которые были присущи религиозной системе Ветхого Завета (либо обретет черты (аспекты, особенности) в чем-то схожие с ней). Захарии видится один из таких «аспектов»: ежегодное празднование праздника кущей (Лев. 23:33-43; Зах. 14:18-19). Потребность для «народов» регулярно приходить в Иерусалим частично будет объясняться присутствием там объекта их религиозного поклонения: Царя, Господа Саваофа, т. е. Иисуса Христа, Который будет править на троне Давидовом (2Цар. 7:13,16; Лук. 1:32), из Иерусалима (Ис. 24:43).
diff --git a/zec/14/17.md b/zec/14/17.md
new file mode 100644
index 00000000..d9e00c02
--- /dev/null
+++ b/zec/14/17.md
@@ -0,0 +1,13 @@
+# И будет: если какое-то из земных племён не пойдёт в Иерусалим для поклонения Царю, Господу Саваофу, то у них не будет дождя.
+
+וְ֠הָיָה אֲשֶׁ֨ר לֹֽא־יַעֲלֶ֜ה מֵאֵ֨ת מִשְׁפְּחֹ֤ות הָאָ֨רֶץ֙ אֶל־יְר֣וּשָׁלִַ֔ם לְהִֽשְׁתַּחֲוֹ֔ת לְמֶ֖לֶךְ יְהוָ֣ה צְבָאֹ֑ות וְלֹ֥א עֲלֵיהֶ֖ם יִהְיֶ֥ה הַגָּֽשֶׁם׃
+
+"И будет: если какое не пойдет из племен земных, чтобы поклониться Царю, Яхве Саваофу, и не будет у них дождя."
+
+מִשְפָחָה: род, племя, семейство.
+
+שחה: поклоняться.
+
+גּשֶם: дождь.
+
+В свете сказанного выше относительно праздника кущей надо воспринимать эти стихи (17-19), в которых самая выживаемость народов, зависящая от плодородия их земель, ставится в прямую связь с их ежегодным богопоклонением в Иерусалиме.
diff --git a/zec/14/18.md b/zec/14/18.md
new file mode 100644
index 00000000..b65ca8f6
--- /dev/null
+++ b/zec/14/18.md
@@ -0,0 +1,11 @@
+# И если египетское племя не отправится в путь и не придёт, то и у него не будет дождя, и его настигнет наказание, которым Господь поразит народы, не приходящие праздновать праздник кущей.
+
+וְאִם־מִשְׁפַּ֨חַת מִצְרַ֧יִם לֹֽא־תַעֲלֶ֛ה וְלֹ֥א בָאָ֖ה וְלֹ֣א עֲלֵיהֶ֑ם תִּֽהְיֶ֣ה הַמַּגֵּפָ֗ה אֲשֶׁ֨ר יִגֹּ֤ף יְהוָה֙ אֶת־הַגֹּויִ֔ם אֲשֶׁר֙ לֹ֣א יַֽעֲל֔וּ לָחֹ֖ג אֶת־חַ֥ג הַסֻּכֹּֽות
+
+"И если племя египетское не поднимется и не придет, то не будет у них (дождя), поражение (будет у них), которым поразит Яхве народы, которые не пришли, чтобы праздновать праздник шалашей (кущей)."
+
+עלה: подниматься, восходить.
+
+נגף: ударять, поражать.
+
+См. комментарии к 17 стиху.
diff --git a/zec/14/19.md b/zec/14/19.md
new file mode 100644
index 00000000..4f79ea78
--- /dev/null
+++ b/zec/14/19.md
@@ -0,0 +1,9 @@
+# Вот что будет за грех Египта и за грех всех народов, которые не придут праздновать праздник кущей!
+
+זֹ֥את תִּהְיֶ֖ה חַטַּ֣את מִצְרָ֑יִם וְחַטַּאת֙ כָּל־הַגֹּויִ֔ם אֲשֶׁר֙ לֹ֣א יַֽעֲל֔וּ לָחֹ֖ג אֶת־חַ֥ג הַסֻּכֹּֽות׃
+
+"Это будет за грех Египта и за грех всех народов, которые не придут, чтобы праздновать праздник шалашей (кущей)."
+
+חַטָּאָה: грех.
+
+См. комментарии к 17 стиху.
diff --git a/zec/14/20.md b/zec/14/20.md
new file mode 100644
index 00000000..42f43470
--- /dev/null
+++ b/zec/14/20.md
@@ -0,0 +1,13 @@
+# В то время даже на конских колокольчиках будет написано: "Святыня Господу", и котлы в доме Господа будут как жертвенные чаши перед жертвенником.
+
+בַּיֹּ֣ום הַה֗וּא יִֽהְיֶה֙ עַל־מְצִלֹּ֣ות הַסּ֔וּס קֹ֖דֶשׁ לַֽיהוָ֑ה וְהָיָ֤ה הַסִּירֹות֙ בְּבֵ֣ית יְהוָ֔ה כַּמִּזְרָקִ֖ים לִפְנֵ֥י הַמִּזְבֵּֽחַ׃
+
+"В то время будет на колокольчиках конских (написано): святыня Яхве, и будут котлы в доме Яхве, как чаши перед жертвенником."
+
+מְצִלָה: колокольчик.
+
+סִיר: котёл, горшок; 2. таз.
+
+מִזְרָק: чаша или блюдо (для окропления), кропильница.
+
+В то время (то же, что «в тот день» в мессианском его значении) святость присуща станет всей жизни, во всех ее проявлениях. Главная мысль этих двух стихов, заключающих Книгу Пророка Захарии, в том, по-видимому, и состоит, что исчезнет самое различие между священным и несвященным: в Царстве Мессии освящение станет всеобщим, а все нечистое будет уничтожено полностью. Захария как бы иллюстрирует это на примерах, касающихся разных сторон жизни.
diff --git a/zec/14/21.md b/zec/14/21.md
new file mode 100644
index 00000000..e82fd698
--- /dev/null
+++ b/zec/14/21.md
@@ -0,0 +1,15 @@
+# И все котлы в Иерусалиме и Иудее будут святыней Господа Саваофа. Все приносящие жертву будут приходить, брать их и варить в них. В тот день больше не будет ни одного хананея в доме Господа Саваофа».
+
+וְ֠הָיָה כָּל־סִ֨יר בִּירוּשָׁלִַ֜ם וּבִֽיהוּדָ֗ה קֹ֚דֶשׁ לַיהוָ֣ה צְבָאֹ֔ות וּבָ֨אוּ֙ כָּל־הַזֹּ֣בְחִ֔ים וְלָקְח֥וּ מֵהֶ֖ם וּבִשְּׁל֣וּ בָהֶ֑ם וְלֹא־יִהְיֶ֨ה כְנַעֲנִ֥י עֹ֛וד בְּבֵית־יְהוָ֥ה צְבָאֹ֖ות בַּיֹּ֥ום הַהֽוּא׃
+
+"И будут все котлы в Иерусалиме и Иудее святыней Яхве Саваофа, и будут приходить все совершающие жертвоприношение, и брать их, и в варить в них, и не будет хананея уже в доме Яхве Саваофа в день тот."
+
+קדֶש: святыня, святое, священное.
+
+זבח: заколать жертву или совершать жертвоприношение.
+
+בשל: варить, жарить, печь.
+
+На уборах коней, которыми не будут более пользоваться в военных целях, можно будет начертать тогда то же, что на головном уборе первосвященника (Иер. 28:36). Другими словами, кони, которые станут «атрибутами» гражданской жизни, тоже сделаются «святыней Господу» (символизируя святость гражданской жизни). Священным будет не только то, что принадлежит храму, религиозной жизни (обычные котлы в доме Господнем (или в храме Иезекииля; Иез. 40-43) уподобляются священным жертвенным чашам пред алтарем), но и к жизни домашней (все котлы в Иерусалиме и Иудее будут святынею.
+
+И не будет более ни одного Хананея в доме Господа Саваофа. В Ветхом Завете понятие «хананей» символизировало все церемониально нечистое и Богу неугодное (к примеру, Ос. 12:7, где «Хананеянин» есть символ бесчестного торговца). В Тысячелетний храм ничто нечистое не проникнет. Мы видим таким образом, что книга пророка Захарии, которая начинается с призыва к покаянию (Зах. 1:2-6), завершается утверждением, что в тот день «все и вся» сделается святыней Господу.
diff --git a/zec/14/intro.md b/zec/14/intro.md
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+++ b/zec/14/intro.md
@@ -0,0 +1,25 @@
+# Захария 14 Общие замечания
+
+## Структура и формат
+
+1–5. Последнее нападение язычников на Иерусалим, явление Господа и дарование оставшимся после разгрома города чудесного средства спасения.
+
+6–11. Изменение порядка мировой жизни и воцарение Господа над всею землею; значение Иерусалима, как центрального, возвышающего над всею окрестностью пункта.
+
+12–19. Окончательное поражение народов, воевавших против Иерусалима; обращение язычников и наказание коснеющих в неверии. 20–21.
+
+В этой главе – захватывающая дух картина возвращения Мессии Израиля, – победоносного возвращения Его как Царя, чья природа Божественна. В описании Захарии явственно чувствуются отзвуки таких эсхатологических Псалмов, как Пс. 92, 95-96, 98, и – исполнение содержащегося в них предвиденья относительно воцарения Господа на Земле и вселенского характера Его Царства. В других книгах Священного Писания Царство это ассоциируется с правлением Мессии на троне Давидовом.
+
+Картина, которая разворачивается в главе 14, начинается с последнего нападения язычников на Иерусалим незадолго до окончания времени великой скорби, продолжается в описании серии катастроф, которые настигнут врагов Израиля во второе пришествие Мессии, и установления Им тысячелетнего правления Его на земле; завершается глава стихами о том, как будет совершаться в Тысячелетнем царстве Богопоклонение народов в Иерусалиме.
+
+## Специальные понятия в этой главе
+
+### Последние дни
+
+Захария часто говорит о последних днях, используя фразу «тот день» или «в тот день». При упоминании будущего «дня» переводчик должен знать, что, возможно, автор говорит о последних днях.
+
+## Links:
+
+  * **[Zechariah 14:01 Notes](./01.md)**
+
+**[<<](../13/intro.md) |**
diff --git a/zec/front/intro.md b/zec/front/intro.md
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+++ b/zec/front/intro.md
@@ -0,0 +1,67 @@
+# Введение в Книгу Захарии
+
+## Часть 1: Общее
+
+### Набросок Книги Захарии
+
+  1. Захария призывает возвращающийся израильский народ покаяться и вернуться к Господу (1:1–6)
+
+  2. Восемь ночных видений (1:7-6:8)
+
+  * Господь посылает своих посланников по всей земле (1:7–17)
+  * Четыре рога и четыре мастера (1:18–21)
+  * Измерительная линия (2:1–13)
+  * Священник в грязной одежде (3:1–10)
+  * Золотой светильник на оливковых деревьях (4:1–14)
+  * Летающий свиток (5:1–4)
+  * Женщина в корзине (5:5–11)
+  * Четыре колесницы (6:1–8)
+
+  3. Корона для первосвященника (6:9–15)
+
+  4. Вопросы о посте (7:1–8:23)
+
+  5. Господь судит народы и спасает своих людей (9:1–11:17)
+
+  6. Последнее сообщение (12:1-14:21)
+
+  * Господь окончательно победит врагов Израиля (12:1-9)
+  * Израиль скорбит по тому, кого они пронзили (12:10-14)
+  * Господь очищает Израиль и удаляет лжепророков (13:1-6)
+  * Господь приходит как Царь (14:1–21)
+
+### О чем Книга Захарии?
+
+Захария написал иудейскому народу, который вернулся из Вавилонского плена. Иудейский народ продолжал грешить, как и их предки, прежде чем они отправились в изгнание. Захария призвал людей покаяться и повиноваться Господу. И он призвал их возобновить завет с Господом. Захария также пророчествовал о Мессии и об окончательной победе Израиля над своими врагами.
+
+### Как переводится название этой книги?
+
+Эта книга традиционно называлась «Захария» или «Книга Захарии». Переводчики могут решить назвать это «Книгой пророка Захарии» или «Слова Захарии».
+
+### Кто написал Книгу Захарии?
+
+Пророк Захария написал эту книгу между 520 и 518 гг. до н.э.
+
+### Время и обстоятельства написания
+
+Служение Захарии приходится на тот же исторический период, что и пророческое служение Аггея, но отличалось по своему содержанию. Усилия Аггея были направлены на восстановление Иерусалимского храма, в то время как главная цель Захарии заключалась в воодушевлении народа Божия грядущим процветанием Иерусалима и светлыми перспективами на долгое будущее.
+
+## Часть 2: Важные религиозные и культурные концепции
+
+### Захария пророчествовал перед Ездрой, Неемией и Аггеем?
+
+Захария пророчествовал до времен Ездры и Неемии. Он пророчествовал в то же самое время, что и пророк Аггей, и продолжал после пророчеств Аггея.
+
+## Часть 3: Важные вопросы перевода
+
+### Что означает термин «Израиль»?
+
+Название «Израиль» используется в Библии по-разному. Иаков был сыном Исаака. Бог изменил имя Иакова на Израиль. Потомки Иакова стали народом, также называемым Израилем. В конечном итоге народ Израиля раскололся на два царства. Северное царство было названо Израиль. Южное царство называлось Иуда. Захария использует термин «Израиль» для обозначения как народа Израиля, так и северного царства Израиля.
+
+Какие образы использует Захария применительно к Мессии?
+
+Захария представил Мессию как царя и пастуха. Захария сказал, что Мессия придет и освободит Свой народ. Тем не менее, Мессия также будет пронзен (12:10) и поражен мечом (13:7).
+
+### Что означает фраза «тот день»?
+
+Захария часто говорил о последних днях, используя фразу «тот день» или «в тот день». Ссылаясь на будущий «день», переводчик должен знать, что автор может говорить о последних днях.
diff --git a/zep/01/01.md b/zep/01/01.md
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+# Общая информация:
+
+В 1:2-18 говорится о суде Господа, причём в 1:2-3 описывается окончательный приговор, который Бог вынесет всем грешникам в будущем.
+
+# Слово от Господа, которое было к Софонии
+
+"Слово от Господа" - это идиома, означающая "важное сообщение от Господа". Альтернативный перевод: "Господь сказал Софонии следующее", "Бог проговорил к Софонии" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# сыну Хусия, сыну Годолии, сыну Амории, сыну Езекии
+
+Речь идёт о предках Софонии. Под "сыном" подразумевается "потомок", а под "Езекией" - царь Езекия. Можно уточнить: "сыну Хусия, внуку Годолии, правнуку Амории, чьим отцом был Езекия" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/zep/01/02.md b/zep/01/02.md
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+# Всё истреблю с лица земли
+
+Это преувеличение: на самом деле, гнев Господа обрушится на грешников, в то время, как Он не уничтожит ни тех, кто раскаивается в своих грехах, ни живых существ (см. [[rc://*/ta/man/translate/figs-hyperbole]]).
+
+# истреблю с лица земли
+
+"уничтожу всё, что есть на земле"
+
+# говорит Господь
+
+Софония передаёт народу Божьи слова (прим. пер.). Альтернативный перевод: "вот, что объявляет вам Господь", "вот, что Я - Господь - вам говорю".
diff --git a/zep/01/03.md b/zep/01/03.md
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+# Я истреблю людей с лица земли
+
+"Я уничтожу на земле всех людей" - это преувеличение, как и в [Софонии 1:2] (./02.md).
+
+# истреблю птиц в небе и рыб в море, и соблазны вместе с грешниками
+
+"истреблю животных и птиц, а также людей вместе с их грехами"
+
+# истреблю
+
+"уничтожу", "убью", "сотру с лица земли"
diff --git a/zep/01/04.md b/zep/01/04.md
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@@ -0,0 +1,19 @@
+# Общая информация:
+
+В 1:2-18 говорится о Божьем суде. В 1:4-16 описывается суд Господа над Иудеей.
+
+# Я протяну Мою руку над Иудеей
+
+Это идиома, означающая "накажу". Альтернативный перевод: "Я накажу Иудею" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# истреблю с этого места остатки Ваала, имена жрецов со священниками
+
+Слово "истреблю" относится к каждой фразе в этом стихе, однако оно используется только один раз во избежание повтора. Можно сказать: "Я истреблю с этого места остатки Ваала, Я уничтожу имена жрецов со священниками" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# истреблю
+
+"Убью", "уничтожу", "предам смерти". См. [Софония 1:3](../01/03.md).
+
+# истреблю... имена жрецов со священниками
+
+"Истреблю... имена" (идиома) - значит "заставлю забыть". Можно сказать: "Я сотру из памяти народа имена жрецов и священников" (см. [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/zep/01/05.md b/zep/01/05.md
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+# и тех, кто на крышах поклоняется небесному воинству, и тех поклоняющихся, которые клянутся Господом и клянутся своим царём
+
+Имеется в виду "Я истреблю...". Слово "истреблю" употребляется в ([Софония 1:4] (./04.md)) и относится как к предыдущему стиху, так и к настоящему. Оно используется всего один раз во избежание повтора. Альтернативный перевод: "Я сотру с лица земли тех, кто на крышах поклоняется небесному воинству, и убью поклоняющихся, которые клянутся Господом и клянутся своим царём" (см. [[rc://*/ta/man/translate/figs-ellipsis]]).
+
+# клянутся своим царём
+
+См. сноску о других переводах данного места, где этот стих звучит так: "и тех, кто поклоняется на крышах небесному воинству, и тех, кто поклоняется и клянется в верности как Господу, так и Молоху" (NRT).
+
+# небесному воинству
+
+"звёздам"
diff --git a/zep/01/06.md b/zep/01/06.md
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+# не искали Господа и не спрашивали о Нём
+
+Искать Господа значит 1) просить Его о помощи; 2) размышлять о Его путях и подчиняться Ему. Альтернативный перевод: "не размышляли о Божьих путях и не просили Его их направить" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/zep/01/07.md b/zep/01/07.md
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+# Общая информация:
+
+В 1:2-18 речь идёт о Божьем суде. В 1:4-16 описывается суд Господа над Иудеей.
+
+# Замолчи
+
+"умолкни"
+
+# уже приготовил Господь жертву и решил, кого позвать
+
+Под "жертвой" подразумеваются иудеи, а под гостями, которые будут эту жертву есть - вражеские народы. Можно уточнить: "Господь приготовил народ Иудеи в качестве жертвы и пригласил вражеские народы как гостей" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-explicit]]).
+
+# решил, кого позвать
+
+"решил, каких гостей Он пригласит"
diff --git a/zep/01/08.md b/zep/01/08.md
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+# Общая информация:
+
+Стихи 1:8-13 - э то речь Господа. Здесь Он говорит о Себе то в первом, то в третьем лице (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# В день жертвы Господа будет та
+
+Эта поворотная фраза указывает на начало Божьего суда над Иудеей.
+
+# всех, кто одевается в одежду чужестранцев
+
+Вполне очевидно, что израильтяне носили одежду иноземцев, чтобы показать лояльность к их обычаям и идолопоклонству. Альтернативный перевод: "всех, кто поклоняется иноземным богам" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/zep/01/09.md b/zep/01/09.md
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+# В тот день
+
+"В день Моего суда"
+
+# Я посещу всех, кто перепрыгивает через порог
+
+Возможные значения: 1) речь идёт о поклонении Дагону: его приверженцы должны были перепрыгивать через порог; 2) здесь говорится о тех, кто в момент поклонения лжебогам прыгал на пьедестал, где стоял идол; 3) речь идёт о царских чиновниках, которые должны были приближаться к царскому трону, поднимаясь по ступеням.
+
+# и кто наполняет дом своего Господа насилием и обманом
+
+Вместо абстрактных существительных "насилие" и "обман" можно использовать глаголы. Альтернативный перевод: "тех, кто поступает жестоко и постоянно лжёт".
diff --git a/zep/01/10.md b/zep/01/10.md
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+# Общая информация:
+
+В Софонии 1:2-18 говорится о Божьем суде. В 1:4-16 описывается Божий суд над Иудеей. В 1:8-13 излагается речь Господа, в которой Он говорит о Себе то в первом, то в третьем лице (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# у рыбных ворот
+
+Рыбные ворота - это одни из ворот в иерусалимской стене.
+
+# плач у других ворот
+
+Или "громкое стенание", "громкие рыдания". "У других ворот" - речь шла о более современной части Иерусалима.
+
+# плач
+
+"поднимется крик". Речь идёт о грохоте от разрушающихся зданий. Можно уточнить: "грохот от рушащихся зданий" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# на холмах
+
+Имеются в виду возвышенности, окружающие Иерусалим.
diff --git a/zep/01/11.md b/zep/01/11.md
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+# потому что погибнет весь торговый народ и будут истреблены богатые серебром
+
+Обе фразы указывают на одних и тех же людей, чьи торговые предприятия будут уничтожены. Альтернативный перевод: "потому что погибнут все, кто покупал и продавал" (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# богатые серебром
+
+Речь идёт о купцах. До изобретения монет люди использовали золото и серебро в качестве средства для обмена.
+
+# истреблены
+
+"уничтожены", "убиты"
diff --git a/zep/01/12.md b/zep/01/12.md
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+++ b/zep/01/12.md
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+# Общая информация:
+
+В 1:2-18 говорится о Божьем суде. В 1:4-16 описывается Божий суд над Иудеей.
+
+# В то время Я со светильником обойду Иерусалим
+
+Эта фраза указывает на время, когда Иерусалим будет разрушен врагами.
+
+# Я со светильником обойду Иерусалим
+
+Господь говорит, что знает всё о жителях Иеруслима, как будто Он исследовал их сердца с помощью светильника (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# тех, кто сидит на своих дрожжах
+
+Не чувствует никакой опасности (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# говорит в своём сердце: "Не делает Господь нам ни плохого, ни хорошего"
+
+Вместо прямой речи можно использовать косвенную: "говорит в своём сердце, что Господь не делает им ни плохого, ни хорошего".
+
+# говорит в своём сердце
+
+Или "думает". Это устойчивое выражение (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Не делает Господь нам ни плохого, ни хорошего
+
+"Ни плохого, ни хорошего" - это меризм, включающий в себя всё, что находится между противоположными по смыслу понятиями. Альтернативный перевод: "Господь ничего нам не сделает" (см. [[rc://*/ta/man/translate/figs-merism]]).
diff --git a/zep/01/13.md b/zep/01/13.md
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+# их дома окажутся пустыми
+
+"их дома будут опустошены и разрушены"
diff --git a/zep/01/14.md b/zep/01/14.md
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+# Общая информация:
+
+В 1:2-18 говорится о Божем суде. В 1:4-16 описывается Божий суд над Иудеей.
+
+# Близок.., близок и стремительно приближается
+
+Одна и та же мысль повторяется трижды, чтобы подчеркнуть, что день, в который Господь будет судить народы, наступит очень скоро. Альтернативный перевод: "День Божьего суда уже близко, он наступит очень скоро" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# день Господа
+
+См. [Софония 1:7](../01/07.md).
+
+# даже храбрые воины будут кричать
+
+Возможные значения: 1) воины будут кричать от отчаяния; 2) речь идёт о неистовом боевом кличе.
diff --git a/zep/01/15.md b/zep/01/15.md
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@@ -0,0 +1,19 @@
+# Тот день будет днём гнева...
+
+Речь идёт о судном дне. См. [Софония1:14](../01/14.md).
+
+# днём скорби и тесноты
+
+"Скорбь" и "теснота" - это синонимы. Они употребляются вместе для усиления мысли о том, что страдания людей в день суда будут огромными. Альтернативный перевод: "днём, когда люди будут переживать неистовую скорбь" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# днём опустошения и разорения
+
+Здесь слово "разорение" относится к Божественному суду, а "опустошение" - к последствиям этого суда (см. [[rc://*/ta/man/translate/figs-doublet]] и [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# днём тьмы и мрака
+
+Слова "тьма" и "мрак" являются синонимами. Они употребляются вместе, чтобы подчеркнуть, что люди будут пребывать в кромешной тьме. Оба слова указывают на Божий суд. Альтернативный перевод: "днём кромешной тьмы", "днём страшных судов" (см. [[rc://*/ta/man/translate/figs-doublet]] и [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# днём туч и мглы
+
+"Тучи" и "мгла" - это одно и то же. Эти понятия используются для усиления предыдущей мысли. Они также указывают на суд Господа. Альтернативный перевод: "днём грозной мглы" (см. [[rc://*/ta/man/translate/figs-doublet]] и [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/zep/01/16.md b/zep/01/16.md
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+# днём звука трубы и призыва к битве
+
+Оба выражения означают одно и то же. В них сказано, что судный день будет днём призыва солдат к битве. Альтернативный перевод: "днём, когда раздастся звук трубы, призывающий солдат к битве" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# против укреплённых городов и высоких башен
+
+Речь в обоих словосочетаниях идёт о военных крепостях. Альтернативный перевод: "против хорошо укреплённых городов" (см. [[rc://*/ta/man/translate/figs-doublet]]).
diff --git a/zep/01/17.md b/zep/01/17.md
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+# Общая информация:
+
+В 1:2-18 говорится о Божьих судах. В 1:17-18 описывается последний судный день над всеми грешниками земли.
+
+# Их кровь будет пролита, как пыль
+
+Их жизнь станет такой же бесполезной, как прах. Здесь можно употребить действительный залог: "Враги убьют их, и кровь их будет так же ничтожна, как прах" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# и их тела — как навоз
+
+"Противники бросят их тела, и их трупы будут гнить так же, как навоз" (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/zep/01/18.md b/zep/01/18.md
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+# Огнём Его ревности
+
+Под "огнём ревности" имеется в виду Божья ярость. Здесь можно употребить сравнение: "Его ревность, как огонь" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# над всеми жителями земли
+
+Речь идёт о нечестивых людях. Можно уточнить: "над всеми беззаконниками, живущими на земле" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/zep/01/intro.md b/zep/01/intro.md
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@@ -0,0 +1,22 @@
+# Книга пророка Софонии
+
+# Глава 1
+
+# Общие замечания
+
+## Оформление главы
+
+В некоторых библейских версиях поэтические строки печатаются с небольшим отступом вправо для их отделения от основного текста. Именно так в английской ULB оформлены стихи 1:2-18.
+
+## Важная концепция
+
+### Пророчества
+
+Неясно, о каком суде идёт речь: относятся ли данные пророчества к падению Иерусалима, пришествию Мессии или к Судному Дню. Вполне вероятно, что в них говорится о нескольких временных периодах (см. [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/christ]], [[rc://*/tw/dict/bible/kt/dayofthelord]]).
+
+## Ссылки:
+
+  * **[Софония 1:1 Замечания](./01.md)**
+  * **[Софония intro](../front/intro.md)**
+
+**| [>>](../02/intro.md)**
diff --git a/zep/02/01.md b/zep/02/01.md
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+# Общая информация:
+
+В 2:1-3 Господь продолжает обращаться к Иудее и призывает её жителей к покаянию.
+
+# Посмотрите на себя внимательно, исследуйте себя
+
+Обе фразы синонимичны, но употребляются вместе, усиливая Божий призыв покаяться в грехах (см. [[rc://*/ta/man/translate/figs-doublet]]).
diff --git a/zep/02/02.md b/zep/02/02.md
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+# пока не исполнилось определённое
+
+Речь идёт о наказании, определённом Богом. Альтернативный перевод: "пока Бог вас не наказал" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# день ярости Господа
+
+"День Божьего суда". См. [Софония 1:9](../01/09.md).
+
+# когда день улетит как шелуха от семени
+
+Шелуха - это мусор от растений, летающий по ветру. Альтернативный перевод: "пока благоприятные дни не пролетели, как мякина, гонимая ветром" (см. [[rc://*/ta/man/translate/figs-simile]]).
+
+# пока не пришёл на вас пламенный гнев Господа, пока не наступил для вас день ярости Господа
+
+Обе фразы синонимичны, но употребляются вместе для усиления мысли о том, что день Божьего суда будет ужасным, поэтому люди должны как можно скорее раскаяться в своих грехах (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# гнев Господа
+
+"Божье наказание"
diff --git a/zep/02/03.md b/zep/02/03.md
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+++ b/zep/02/03.md
@@ -0,0 +1,11 @@
+# Ищите Господа
+
+Возможные значения: 1) просите помощи у Бога; 2) размышляйте о Его путях и подчинитесь Его воле (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Ищите праведности, ищите смирения
+
+Вместо абстрактных существительных можно употребить наречия: "Старайтесь поступать праведно и смиренно" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
+
+# Может быть, вы укроетесь в день гнева Господа
+
+Здесь можно использовать действительный залог: "Господь защитит вас в день гнева" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/zep/02/04.md b/zep/02/04.md
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+# Общая информация:
+
+В 2:4-15 Господь высвобождает Свой суд на народы, окружающие Иудею.
+
+# Газа, Аскалон, Азот, Екрон
+
+Это четыре крупных города филистимлян.
+
+# будет оставлена... опустеет,
+
+Обе фразы синонимичны, но употребляются вместе для усиления мысли о том, что эти города ждёт полное разрушение (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# Азот будет выгнан среди дня
+
+Возможные значения выражения "среди дня": 1) враги одолеют Азот до полудня; 2) враги нападут на Азот в полдень, когда его жители отдыхают и не ждут атаки.
diff --git a/zep/02/05.md b/zep/02/05.md
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+++ b/zep/02/05.md
@@ -0,0 +1,11 @@
+# Горе жителям приморской страны, народу Крита
+
+"Народу Крита" - это уточнение.
+
+# Слово Господа на вас, хананеи, филистимская земля
+
+Филистимляне были одним из народов, населявших Ханаан.
+
+# Я истреблю тебя, и не будет жителей
+
+Вместо отрицания можно использовать утверждение: "Я буду истреблять этот народ, и все умрут".
diff --git a/zep/02/06.md b/zep/02/06.md
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+++ b/zep/02/06.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+В 2:4-15 Господь высвобождает Свой суд на народы, окружавшие Иудею.
+
+# Приморская страна станет овечьим двором и загоном для скота
+
+Возможно, речь идёт о том, что филистимские города исчезнут, останутся только поля. Значение этого текста на иврите неясно, поэтому данный стих в различных современных версиях переведён по-разному.
+
+# загоном для скота
+
+Загон - это небольшой участок, огороженный изгородью, где содержится домашний скот.
diff --git a/zep/02/07.md b/zep/02/07.md
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+++ b/zep/02/07.md
@@ -0,0 +1,7 @@
+# Они
+
+"иудеи"
+
+# будут отдыхать
+
+"будут спать", "будут ночевать"
diff --git a/zep/02/08.md b/zep/02/08.md
new file mode 100644
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--- /dev/null
+++ b/zep/02/08.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+В 2:4-15 Господь высвобождает Свой суд на народы, окружавшие Иудею.
+
+# оскорбления... ругательства
+
+Это синонимы, употребляющиеся вместе для усиления мысли о том, что аммонитяне и моавитяне глумились над евреями (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# угрожали его земле
+
+Язычники незаконно пересекали границы Иудеи и нападали на её жителей.
diff --git a/zep/02/09.md b/zep/02/09.md
new file mode 100644
index 00000000..993240f1
--- /dev/null
+++ b/zep/02/09.md
@@ -0,0 +1,19 @@
+# живу Я!
+
+"Я, несомненно жив!" - Господь использует это выражение, когда хочет показать, что сказанные им слова истинны. Данное высказывание подобно торжественной клятве. Альтернативный перевод: "Я клянусь" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# говорит Господь Саваоф, Бог Израиля
+
+Господь упоминает Своё имя, чтобы подчеркнуть истинность Своих слов. Можно сказать: "вот, что объявляет вам Господь Саваоф, Бог Израиля" или "вот, что Я -Господь Саваоф, Бог Израиля - вам объявляю" (см. [[rc://*/ta/man/translate/figs-123person]]).
+
+# Содом... Гоморра
+
+Бог уничтожил эти два города огнём за их беззакония. Содом и Гоморра стали символом полного уничтожения. Можно уточнить: "Я уничтожу Моав, как Содом, и сыновья Аммона будут истреблены, как Гоморра" (см. [[rc://*/ta/man/translate/figs-explicit]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# добычей крапивы, соляной ямой
+
+"местом, где растёт крапива и находятся соляные ямы" - речь идёт о пустоши, бесплодной земле.
+
+# Оставшиеся... уцелевшие
+
+Это синонимы, употребляющиеся вместе для усиления мысли о том, что израильтяне смогут выжить, когда Бог пошлёт на землю Свои суды (см. [[rc://*/ta/man/translate/figs-parallelism]]).
diff --git a/zep/02/10.md b/zep/02/10.md
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+++ b/zep/02/10.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/zep/02/11.md b/zep/02/11.md
new file mode 100644
index 00000000..ba6ccb1d
--- /dev/null
+++ b/zep/02/11.md
@@ -0,0 +1,3 @@
+# Общая информация:
+
+Комментарии к данному стиху отсутствуют.
diff --git a/zep/02/12.md b/zep/02/12.md
new file mode 100644
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+++ b/zep/02/12.md
@@ -0,0 +1,7 @@
+# Общая информация:
+
+В 2:4-15 Господь высвобождает Свой суд на народы, окружавшие Иудею.
+
+# И вы, эфиопы, будете убиты Моим мечом
+
+То есть "будете уничтожены". Альтернативный перевод: "Я уничтожу вас, эфиопы" (см. [[rc://*/ta/man/translate/figs-metonymy]] и [[rc://*/ta/man/translate/figs-activepassive]]).
diff --git a/zep/02/13.md b/zep/02/13.md
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+++ b/zep/02/13.md
@@ -0,0 +1,11 @@
+# Он протянет свою руку на север
+
+Под "рукой" подразумевается Божий суд. Альтернативный перевод: "Бог произведёт Свой суд над севером" (см. [[rc://*/ta/man/translate/figs-metonymy]])
+
+# превратит Ниневию в развалины
+
+Вместо существительного "развалины" можно использовать прилагательные: "сделает Ниневию разрушенной и опустошённой" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
+
+# в место, сухое как пустыня
+
+То есть в место, где ничего не будет расти (см. [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/zep/02/14.md b/zep/02/14.md
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--- /dev/null
+++ b/zep/02/14.md
@@ -0,0 +1,11 @@
+# в её резных украшениях
+
+Речь идёт об обломках зданий и их украшениях.
+
+# Их голос будет раздаваться в окнах
+
+"их голоса будут проноситься через окна"
+
+# дверные столбы
+
+Дверной столб - это толстый деревянный брус, служащий для опоры стен.
diff --git a/zep/02/15.md b/zep/02/15.md
new file mode 100644
index 00000000..2f89d9c2
--- /dev/null
+++ b/zep/02/15.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+В 2:4-15 Господь высвобождает Свой суд на народы, окружавшие Иудею.
+
+# Вот каким станет торжествующий город
+
+"Вот каким станет город, исполненный гордости" (речь идёт о Ниневии, о которой говорится с 13-го стиха. См. [Софония 2:13](../02/13.md)).
+
+# говорит в своём сердце
+
+Это означает "говорит сам в себе" или "говорит сам себе". Здесь город персонифицируется: он как будто может говорить. Под городом подразумеваются его жители (см. [[rc://*/ta/man/translate/figs-idiom]], [[rc://*/ta/man/translate/figs-personification]], [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Со мной никто не сравнится
+
+Или: "Я - великий город, и никакой другой город со мной не сравнится" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Каждый, проходя мимо
+
+"Каждый, проходя мимо этого ужасного места"
+
+# свистнет и махнёт рукой
+
+Речь идёт о выражении презрения и гнева. Проходящие мимо люди будут ненавидеть развалины Ниневии.
diff --git a/zep/02/intro.md b/zep/02/intro.md
new file mode 100644
index 00000000..1988fc58
--- /dev/null
+++ b/zep/02/intro.md
@@ -0,0 +1,21 @@
+# Книга пророка Софонии
+
+# Глава 2
+
+# Общие замечания
+
+## Оформление главы
+
+В некоторых библейских версиях поэтические строки печатаются с небольшим отступом вправо для их отделения от основного текста. Именно так в английской ULB оформлены псалмы в 2:1-9, 12-15.
+
+## Важная концепция
+
+### Пророчества
+
+Неясно, о каком суде идёт речь: относятся ли данные пророчества к падению Иерусалима, пришествию Мессии или к Судному Дню. Вполне вероятно, что в них говорится о нескольких временных периодах (см. [[rc://*/tw/dict/bible/kt/prophet]], [[rc://*/tw/dict/bible/kt/christ]], [[rc://*/tw/dict/bible/kt/dayofthelord]])
+
+## Ссылка:
+
+  * **[Софония 2:1 Замечания](./01.md)**
+
+**[](../03/intro.md)**
diff --git a/zep/03/01.md b/zep/03/01.md
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+++ b/zep/03/01.md
@@ -0,0 +1,7 @@
+## Общая информация:
+
+В 3:1-5 Софония передаёт евреям Божье послание о суде над Иерусалимом. Под Иерусалимом подразумеваются его жители. Это можно уточнить, заменив местоимение "он" (город) на "они" (жители города) (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Горе нечистому и осквернённому городу, притеснителю
+
+"Горе нечестивым и осквернённым жителям города, притеснителям" (см. [[rc://*/ta/man/translate/figs-explicit]]).
diff --git a/zep/03/02.md b/zep/03/02.md
new file mode 100644
index 00000000..110f79c8
--- /dev/null
+++ b/zep/03/02.md
@@ -0,0 +1,3 @@
+# Не слушает голос
+
+Под "голосом" подразумевается Бог, обращающийся к жителям Иерусалима. "Не слушает" - значит "не повинуется". Альтернативный перевод: "Он не повинуется тому, что Бог ему говорит" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/zep/03/03.md b/zep/03/03.md
new file mode 100644
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+++ b/zep/03/03.md
@@ -0,0 +1,11 @@
+# Общая информация:
+
+В 3:1-5 Софония передаёт евреям Божье послание о суде над Иерусалимом. Под "Иерусалимом" подразумеваются его жители. Это можно уточнить, заменив местоимение "он" (город) на "они" (жители города) (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Его правители среди него — рычащие львы
+
+Львы рычат, чтобы прогнать других животных от добычи, которую они поймали. Иерусалимские князья сравниваются с рычащими львами, охраняющими свою добычу. Альтернативный перевод: "князья Иерусалима жадны, как рычащие львы" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# его судьи — вечерние волки, которые не оставляют к утру ни одной кости
+
+Волки особенно голодны перед ночной охотой. Здесь судьи сравниваются с голодными волками. Альтернативный перевод: "его судьи жадные, как голодные волки, не оставляющие от своих жертв ни одной кости к утру" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/zep/03/04.md b/zep/03/04.md
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+# Его пророки — легкомысленные и неверные люди
+
+"Его пророки никого не слушают, им нельзя доверять"
+
+# а священники оскверняют святыню
+
+"а священники неуважительно относятся к святыням"
+
+# пренебрегая законом
+
+"нарушая закон"
diff --git a/zep/03/05.md b/zep/03/05.md
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+## Общая информация:
+
+В 3:1-5 Софония передаёт Божье послание о суде грешным жителям Иерусалима.
+
+# Праведен Господь среди этого города, Он не делает неправедное
+
+Обе фразы синонимичны, но употребляются вместе для усиления мысли о том, что Господь остаётся праведным даже когда Его народ погряз в беззаконии (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# среди этого города
+
+"среди жителей этого города"
+
+# Каждое утро
+
+Это идиома, означающая "каждый день", "день за днём" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# но у беззаконника нет стыда
+
+"но беззаконник ничего не стыдится"
diff --git a/zep/03/06.md b/zep/03/06.md
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+++ b/zep/03/06.md
@@ -0,0 +1,15 @@
+## Общая информация:
+
+В 3:6-7 Господь обличает жителей Иерусалима за их неспособность извлекать уроки из участи других нечестивых городов. Можно добавить: "Так говорит Господь", чтобы стих 6 стал более понятным (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Опустошил их улицы, так что никто уже не ходит по ним. Их города разорены: нет ни одного человека, нет никого
+
+Оба предложения передают одну и ту же мысль: Господь полностью истребил народы и их города (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# никто уже не ходит по ним
+
+"никто из жителей уже не ходит по ним"
+
+# нет ни одного человека, нет никого
+
+"Там больше никого нет", "все люди погибли".
diff --git a/zep/03/07.md b/zep/03/07.md
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+++ b/zep/03/07.md
@@ -0,0 +1,11 @@
+# Я сказал: "Бойтесь только Меня и принимайте Моё наставление!"
+
+Вместо прямой речи можно употребить косвенную: "Я сказал, чтобы Мой народ боялся только Меня и принимал Моё наставление!" (см. [[rc://*/ta/man/translate/figs-quotations]]).
+
+# Тогда не будет разрушено его жилище
+
+Здесь можно использовать действительный залог: "тогда Я не разрушу его жилища" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Но они ещё усерднее старались делать одно лишь зло
+
+"Но они ещё усерднее старались поступать беззаконно"
diff --git a/zep/03/08.md b/zep/03/08.md
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+++ b/zep/03/08.md
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+## Общая информация:
+
+В 3:8 Господь говорит, что Он будет судить все народы.
+
+# Поэтому ждите Меня, — говорит Господь, — до того дня, когда Я встану для того, что бы опустошить
+
+Подразумевается, что нечестивые народы уже знают, что их ждёт Божье наказание.
+
+# говорит Господь
+
+Софония передаёт Божьи слова народу. Можно сказать: "вот, что объявляет вам Господь" или "вот, что Я - Господь - вам говорю".
+
+# для того, что бы опустошить
+
+уничтожить
+
+# потому что Мной определено собрать народы, созвать царства
+
+Оба высказывания синонимичны; они усиливают мысль, что Бог будет судить все народы (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# чтобы пролить на них всю ярость Моего гнева
+
+Слова "ярость" и "гнев" являются синонимами. Они подчёркивают мысль о том, как огромен Божий гнев. Альтернативный перевод: "чтобы пролить на них Мой неистовый гнев" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# Потому что огнём Моей ревности будет сожжена вся земля
+
+Вместо страдательного залога можно употребить действительный: "потому что Я сожгу всю землю огнём Моей ревности" (см. [[rc://*/ta/man/translate/figs-activepassive]]).
+
+# Потому что огнём Моей ревности будет сожжена вся земля
+
+Божья ревность сравнивается с огнём. Здесь можно употребить сравнение: "Моя ревность, как огонь, сожжёт всю землю" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-simile]]).
diff --git a/zep/03/09.md b/zep/03/09.md
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+++ b/zep/03/09.md
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+## Общая информация:
+
+В 3:9-10 Господь говорит, что после Своего суда над язычниками Он даст им обновление.
+
+# Тогда Я дам народам чистые уста
+
+Речь в данном стихе идет, что Господь очистит мысли  и людям станут думать и говорить, что чисто. Альтернативный перевод: "Я дам народу способность говорить то, что чисто" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# чтобы они призывали имя Господа
+
+"призывать" - значит "поклоняться". Можно сказать: "чтобы они поклонялись Моему имени" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# служили Ему единодушно
+
+"служили Ему все вместе,  в единстве"
diff --git a/zep/03/10.md b/zep/03/10.md
new file mode 100644
index 00000000..0365d8b4
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+++ b/zep/03/10.md
@@ -0,0 +1,3 @@
+# из стран Эфиопии, которые за рекой
+
+Возможно, речь идёт о территории современного Судана.
diff --git a/zep/03/11.md b/zep/03/11.md
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+# Общая информация:
+
+В 3:11-13 Господь ободряет остаток Израиля, выживший после Его судов.
+
+# В тот день
+
+"И, когда это произойдёт, ты..." Речь идёт о мире и восстановлении, которые придут после Божьих судов.
+
+# ты не будешь позорить себя твоими поступками
+
+"тебе больше не будет стыдно из-за твоих дел"
+
+# потому что Я удалю из твоей среды гордых и высокомерных
+
+"потому что Я удалю от тебя гордых и высокомерных людей"
diff --git a/zep/03/12.md b/zep/03/12.md
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+++ b/zep/03/12.md
@@ -0,0 +1,7 @@
+## Общая информация:
+
+В 3:11-13 Господь ободряет остаток Израиля, выживший после Его судов.
+
+# и они будут надеяться на имя Господа
+
+Другими словами, они будут надеяться на Божью защиту. "На имя Господа" - значит "на Меня". Альтернативный перевод: "они придут ко Мне, и Я им помогу" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-metonymy]]).
diff --git a/zep/03/13.md b/zep/03/13.md
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+++ b/zep/03/13.md
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+# Остатки Израиля
+
+Речь идёт о "смиренном и простом народе" из [Софония 3:12](../03/12.md).
+
+# не будут делать неправду
+
+"не будут совершать преступления"
+
+# не станут говорить ложь, и в их словах не будет обмана
+
+"Никто из них не будет лгать, ничьи слова не будут лживыми"
+
+# Они сами будут пастись и отдыхать
+
+Господь будет заботиться об Израиле, как пастух - об овцах. Он будет защищать их, давать им пищу и обеспечивать им отдых (см. [[rc://*/ta/man/translate/figs-metaphor]]).
diff --git a/zep/03/14.md b/zep/03/14.md
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--- /dev/null
+++ b/zep/03/14.md
@@ -0,0 +1,15 @@
+## Общая информация:
+
+В 3:14-20 Софония призывает израильтян, выживших после Божьих судов, радоваться.
+
+# дочь Сиона... дочь Иерусалима
+
+Под "дочерью" подразумеваются люди, живущие в Иерусалиме (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# Веселись и радуйся
+
+Это синонимы, они подчёркивают мысль о том, что израильтянам нужно радоваться. Альтернативный перевод: "радуйтесь от всего сердца" (см. [[rc://*/ta/man/translate/figs-doublet]]).
+
+# от всего сердца
+
+"от всей души", "чистосердечно", "искренне" (см. [[rc://*/ta/man/translate/figs-idiom]]).
diff --git a/zep/03/15.md b/zep/03/15.md
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--- /dev/null
+++ b/zep/03/15.md
@@ -0,0 +1,7 @@
+# Отменил Господь приговор над тобой
+
+"Отменить приговор" (идиома) - значит "аннулировать его". Альтернативный перевод: "Господь не стал приводить Свой приговор в исполнение" (см. [[rc://*/ta/man/translate/figs-idiom]]).
+
+# ты больше не увидишь зла
+
+Абстрактное существительное "зло" можно заменить глаголом "навредить": "ты больше не будешь бояться, что люди тебе навредят" (см. [[rc://*/ta/man/translate/figs-abstractnouns]]).
diff --git a/zep/03/16.md b/zep/03/16.md
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--- /dev/null
+++ b/zep/03/16.md
@@ -0,0 +1,11 @@
+# В тот день
+
+"В то время", "когда это произойдёт". Речь идёт о восстановлении и мире, которые придут после Божьих судов.
+
+# скажут Иерусалиму... Сиону
+
+Имеются в виду жители Иерусалима и Сиона. Альтернативный перевод: "скажут жителям Иерусалима... жителям Сиона" (см. [[rc://*/ta/man/translate/figs-metonymy]]).
+
+# Пусть твои руки не ослабеют
+
+"Твои руки" - значит "ты"; "не ослабеют" - значит "не станут слабыми". Можно сказать: "Оставайся крепким!", "Не ослабевай!" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-synecdoche]]).
diff --git a/zep/03/17.md b/zep/03/17.md
new file mode 100644
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--- /dev/null
+++ b/zep/03/17.md
@@ -0,0 +1,15 @@
+# Общая информация:
+
+В 3:14-20 Софония призывает израильтян, выживших после Божьих судов, радоваться.
+
+# С тобой Господь, твой Бог, Который силён спасти тебя
+
+Здесь Господь сравнивается с сильным воином. Альтернативный перевод: "С тобой Господь, твой Бог. Он, как сильный воин, сможет тебя спасти" (см. [[rc://*/ta/man/translate/figs-metaphor]]).
+
+# Он будет радоваться о тебе,.. будет торжествовать о тебе с ликованием
+
+Обе фразы синонимичны, но употребляются вместе для усиления мысли о том, что Господь будет вновь радоваться об остатке Своего народа (см. [[rc://*/ta/man/translate/figs-parallelism]]).
+
+# будет к тебе милостив по Своей любви
+
+Возможные значения: 1) "Он успокоит тебя Своей любовью"; 2) "Его любовь тебя обновит".
diff --git a/zep/03/18.md b/zep/03/18.md
new file mode 100644
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--- /dev/null
+++ b/zep/03/18.md
@@ -0,0 +1,3 @@
+# Я отведу печаль, которая для вас как позор
+
+"Я удалю от тебя твои беды, и тебе больше не придется терпеть позор"
diff --git a/zep/03/19.md b/zep/03/19.md
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--- /dev/null
+++ b/zep/03/19.md
@@ -0,0 +1,23 @@
+# Общая информация:
+
+В 3:19-20 Господь лично обращается к израильтянам, выжившим после Его судов, и призывает их к радости.
+
+# Я накажу всех, кто тебя угнетал
+
+"Я покараю твоих мучителей" (см. [[rc://*/ta/man/translate/figs-explicit]]).
+
+# Спасу хромое, соберу рассеянное
+
+Израильтяне, страдавшие в изгнании, сравниваются с хромыми и отверженными овцами. Альтернативный перевод: "Я спасу и соберу остаток израильтян, которые, как хромые и рассеянные овцы" (см. [[rc://*/ta/man/translate/figs-metaphor]] и [[rc://*/ta/man/translate/figs-simile]]).
+
+# хромое
+
+Речь идёт о людях и животных, не способных передвигаться должным образом.
+
+# наделю их почётом
+
+Можно сказать: "Я сделаю их уважаемыми людьми", "другие люди будут оказывать им честь".
+
+# сделаю их знатными по всей той земле, на которой их оскорбляли
+
+"И чужеземные народы, оскорблявшие их прежде, будут их прославлять"
diff --git a/zep/03/20.md b/zep/03/20.md
new file mode 100644
index 00000000..e8d556f3
--- /dev/null
+++ b/zep/03/20.md
@@ -0,0 +1,3 @@
+# В то время Я соберу и приведу вас
+
+Оба выражения синонимичны; они указывают на то, что Господь вернёт Свой народ из плена. Альтернативный перевод: "В то время Я соберу вас вместе и приведу вас домой" (см. [[rc://*/ta/man/translate/figs-parallelism]]).
diff --git a/zep/03/intro.md b/zep/03/intro.md
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+++ b/zep/03/intro.md
@@ -0,0 +1,19 @@
+# Книга пророка Софонии
+
+# Глава 3
+
+## Общие замечания
+
+### Оформление главы
+
+В некоторых библейских версиях поэтические строки печатаются с небольшим отступом вправо для их отделения от основного текста. Именно так в английской ULB оформлены стихи 3:1-20.
+
+### Важная концепция
+
+#### Пророчества
+
+Поскольку в этой главе говорится о полном разрушении Иерусалима, неясно относятся ли данные пророчества к падению Иерусалима, пришествию Мессии или к Судному Дню. Вполне вероятно, что в них говорится о нескольких временных периодах (см. [[rc://*/tw/dict/bible/kt/prophet]] и [[rc://*/tw/dict/bible/kt/dayofthelord]]).
+
+## Ссылки:
+
+  * **[Софония 3:1 Замечания](./01.md)**
diff --git a/zep/front/intro.md b/zep/front/intro.md
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--- /dev/null
+++ b/zep/front/intro.md
@@ -0,0 +1,40 @@
+# Введение в книгу пророка Софонии
+
+## Часть 1: Общие замечания
+
+### Структура книги
+
+  1. Вступительное слово (1:1)
+  2. Господь накажет Иудею и языческие народы (1:2–18)
+  3. Бог призывает Свой народ к покаянию (2:1–3)
+  4. Господь будет судить народы (2:4-15):
+
+  * Филистимлян (2:4–7)
+  * Моава и Аммона (2:8–11)
+  * Египта (2:12)
+  * Ассирии (2:13–15)
+
+  5. Бог накажет Иерусалим (3:1–8)
+  6. Господь очистит, восстановит, соберёт и благословит Свой народ (3:9–20)
+
+### О чём идёт речь в книге пророка Софонии?
+
+Софония пророчествует о Божьем наказании, которое постигнет Иудею и другие народы. Затем он говорит, что Бог пошлёт Иудее восстановление (см. [[rc://*/tw/dict/bible/kt/dayofthelord]]).
+
+### Как нужно переводить заголовок книги?
+
+Как правило, заголовок переводится так: "Книга пророка Софонии" или "Софония". Но ей можно дать и такое название: "Пророчество Софонии" (см. [[rc://*/ta/man/translate/translate-names]]).
+
+### Кто является автором данного пророчества?
+
+Автором этой книги является пророк Софония. Примечательно, что кроме него в Ветхом Завете есть ещё три персонажа с таким именем. Предполагается что пророк Софония бы правнуком царя Езекии и двоюродным братом царя Иосии. Софония жил в городе Иерусалиме. Он начал пророчествовать примерно через семьдесят лет после Исаии и Михея. Софония изрекал свои пророчества во время правления царя Иосии (около 640-621 гг. до н. э.) - непосредственно перед тем, как начал пророчествовать Иеремия.
+
+## Часть 2: Религиозный и культурный контекст пророчества
+
+### Сохранял ли израильский народ верность Господу в тот период, когда начал пророчествовать Софония?
+
+Самым нечестивым царём Иудеи был Манассия (дед Иосии), который ввёл Божий народ в глубокое идолопоклонство. После смерти Манассии на престол взошёл его сын Аммон, который, спустя два года, был убит. Сын Аммона - Иосия - стал царем в восьмилетнем возрасте. Иосия чтил Господа и повиновался Ему. По всей видимости, Софония начал пророчествовать после того, как Иосия уничтожил большую часть идолов и капищ в Иудее (см. [[rc://*/tw/dict/bible/kt/falsegod]]).
+
+### Какой народ должен был покорить Иудею?
+
+В пророчестве Софонии говорится, что Иудея будет завоёвана чужеземным народом. Скорее всего, речь идёт о Вавилонской империи, хотя в книге нигде об этом не упоминается.