Catholic liturgical translationMark - 1. chapter - Mark - chapter 1

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Informace o Studijní on-line bibli (SOB) (CZ)

   Aplikace, kterou právě používáte, je biblický program Studijní on-line bible (dále jen SOB) verze 2. Jedná se prozatím o testovací verzi, která je oproti původní verzi postavena na HTML5, využívá JavaScriptovou knihovnu JQuery a framework Bootstrap. Nová verze přináší v některých ohledech zjednodušení, v některých ohledech je tomu naopak. Hlavní výhodou by měla být možnost využívání knihovny JQuery pro novou verzi tooltipů (ze kterých je nově možné kopírovat jejich obsah, případně kliknout na aktivní odkazy na nich). V nové verzi by zobrazení překladů i vyhledávek mělo vypadat "profesionálněji", k dispozici by měly být navíc např. informace o modulech apod. Přehrávač namluvených překladů je nyní postaven na technologii HTML5, tzn., že již ke svému provozu nepotřebuje podporu Flash playeru (který již oficiálně např. pro platformu Android není k dispozici, a u kterého se počítá s postupným všeobecným útlumem).

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Information about the "Online Bible Study" (SOB) (EN)

   Application you're using is a biblical program Online Bible Study (SOB), version Nr. 2. This is yet a testing release, which is (compared to the previous version) based on HTML5, uses JQuery JavaScript library and Bootstrap framework. The new version brings in some aspects simplifications. The major advantage should be the possibility of using JQuery for the new version tooltips (from which it is now possible to copy their content, or click on active hyperlinks). In the new version are also available informations about the modules and the like. The player of the narrated translations is now HTML5 powered (he does not need Flash player). I hope, that the new features will be gradually added.

 

 

 

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(kontaktné informácie - contact info - Kontaktinformationen - контактная информация - informacje kontaktowe - información de contacto - πληροφορίες επικοινωνίας)

 

Diviš Libor
URL: www.obohu.cz
E-mail: infoobohu.cz
Skype: libordivis

 

 

 

Catholic liturgical translation

Český katolický překlad - Nový Zákon čili tzv. "liturgický překlad" (vzniklý pod vedením V. Bognera) vyšel v roce 1988. Překlad vychází z překladu NZ od Ondřeje Petrů.

 

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Ani Gallert   (4.7.2018 - 16:24)
E-mail: cactus.gomeragmail.com
Vielen, vielen Dank für diese Seite (und dass wir sie kostenfrei nutzen können)! Sie ist sehr gut gemacht und eröffnet beim Bibelstudium völlig neue Einblicke! Eine dringende Frage habe ich zur Adolf Ernst Knoch Bibel - die Begriffe, die kursiv und hell in den Versen dargestellt sind - bedeuteten diese, die Worte wurden von Knoch hinzugefügt, weil im Original nicht mehr erhalten? Oder wie ist das zu verstehen? Vielen Dank und Gottes Segen, Ani

Hallo, Ani. Kursiv und hell - das sind die Worte, die nicht im Originaltext sind, aber sie sind wichtig für das richtige Verständnis. Sie können es im VERGLEICHS-MODUS gut sehen. Schauen Sie sich zum Beispiel das Münchener Neues Testament an...     Libor

Andreas Boldt   (27.2.2018 - 05:41)
E-mail: andyp1gmx.net
Ich habe diese Seite gefunden um einfach Bibel online zu benutzen in verschiedenen Sprachen - ich bin überzeugt das Gott sein Wort bewahrt hat in allen Sprachen. Und weiß bis zum Ende hin wird sein Wort leuchten. "Denn mein Wort wird nicht leer zu mir zurückkehren..." - Gottes Segen für die segensreiche Arbeit die ihr tut. Leider kann ich kein Tscheschisch aber habe auch Bekannte in der Slowakei und bin Euch sehr verbunden im Sinne des Protestantismus. Ich benutze die Bibel jeden Tag. Andreas Boldt

Ich danke Ihnen, Andreas. Diese Anwendung ist viel mehr als nur eine Online-Bibel. Versuchen Sie bitte herauszufinden, welche Optionen und Funktionen SOB anbietet... (Anleitung) Libor

Juraj Kaličiak   (5.2.2018 - 11:06)
E-mail: juro.kaliciakgmail.com
Nech Vám pán odplatí Jeho spôsobom, toto je nejlepšia verzia práce s Božím slovom. Vyhladávanie, režim porovnávania sú skvelé. Pracujem s touto stránkou už celé roky a cítim povinnosť povzbudiť autorov, že je toto určite požehnaná práca. Veľa to používam aj na mobile, ako rýchlu online bibliu. Oceňujem odvahu vydania prekladu Jozefa Roháčka v edícii Dušana Seberíniho s doslovným prekladom Božieho mena. Výborná je možnosť porovnania s gréckymi originál textami so strongovými číslami. Buďte požehnaní bratia. Juraj

Vďaka Juraj. Je príjemné počuť, že tento biblický program používate už dlhší čas, a že ste s ním spokojný. Snažím sa SOB stále vylepšovať. Nie sú žiadni autori - je iba jeden amatér, ktorý chce (okrem bežných funkcií biblických programov) najmä sprístupniť originálny text biblie pre všetkých - aj bez znalosti biblických jazykov. Libor

John Builer   (30.1.2018 - 07:07)
E-mail: Johnbuilercontbay.com
Ganz, ganz grosse Klasse, diese Seite, besser, als alles andere!!! Vielen Dank!!! Bitte machen Sie so weiter!!! Danke! Regards, John Builer

Danke, ich schätze es wirklich ...

Zdeněk Staněk   (27.12.2017 - 15:34)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
WLC 5M 6:4 v prvním slově chybí souhláska ajin a v posledním slově dálet. Díval jsem se do jiných zpracování textu WLC a tam jsou.

OK. Upravil jsem text podle textu Tanachu.

Vladimir Bartoš   (23.11.2017 - 23:15)
E-mail: bartos.vlemail.cz
Tyto stránky jsem objevil náhodou, když jsem hledal on line čtení Bible. Jsem úplně nadšený z toho, jaké jsou zde možností a chci za to poděkovat!!

Jsem rád, že Vás tento on-line biblický program tolik zaujal. Věřím, že se to ještě zlepší, když si prostudujete návod, případně novinky na Facebooku :-)

Libor Diviš   (14.10.2016 - 08:02)
Vítejte v knize hostů. Sem můžete vkládat své komentáře k nové verzi SOB (Studijní on-line bible). Jen bych Vás chtěl poprosit, abyste si předtím prostudovali návod k tomuto biblickému programu.

Welcome. Here you can write your comments relating to this new version of the online biblical program SOB (Online Bible Study) - your assessment, proposals, error notices etc.

 

 

   

Catholic liturgical translation


1Začátek evangelia o Ježíši Kristu, Synu Božím: Je psáno2u proroka Izaiáše: 'Hle, posílám svého posla před tebou, on ti připraví cestu.3Hlas volajícího na poušti: Připravte cestu Pánu, vyrovnejte mu stezky!'4Když Jan Křtitel vystoupil na poušti, hlásal křest pokání, aby byly odpuštěny hříchy.5Vycházel k němu celý judský kraj a všichni jeruzalémští obyvatelé, dávali se od něho křtít v řece Jordánu a přitom vyznávali své hříchy.6Jan nosil šat z velbloudí srsti a kolem boků kožený pás. Živil se kobylkami a medem divokých včel.7Kázal: »Za mnou už přichází mocnější, než jsem já; nejsem hoden, abych se sehnul a rozvázal mu řemínek u opánků.8Já jsem vás křtil vodou, ale on vás bude křtít Duchem svatým.«9V těch dnech přišel Ježíš z Nazareta v Galileji a dal se od Jana v Jordáně pokřtít.10Hned jak vystupoval z vody, spatřil, že se nebe rozevřelo a že se na něho snáší Duch jako holubice.11A z nebe se ozval hlas: »Ty jsi můj milovaný Syn, v tobě mám zalíbení!«12A hned Duch vyvedl Ježíše na poušť.13Byl na poušti čtyřicet dní a byl pokoušen od satana, žil tam mezi divokými zvířaty a andělé mu sloužili.14Když byl Jan Křtitel uvězněn, přišel Ježíš do Galileje a hlásal tam Boží evangelium:15»Naplnil se čas a přiblížilo se Boží království. Obraťte se a věřte evangeliu!«16Když šel podél Galilejského moře, uviděl Šimona a jeho bratra Ondřeje, jak loví v moři; byli totiž rybáři.17Ježíš jim řekl: »Pojďte za mnou, a udělám z vás rybáře lidí!«18Ihned nechali sítě a následovali ho.19Když popošel o něco dále, uviděl Zebedeova syna Jakuba a jeho bratra Jana, jak na lodi spravují sítě; a hned je povolal.20Zanechali svého otce Zebedea s pomocníky na lodi a odešli za ním. 21Tak přišli do Kafarnaa. Ježíš hned v sobotu vstoupil do synagógy a učil.  22Žasli nad jeho učením, protože je učil jako ten, kdo má moc, a ne jako učitelé Zákona.  23V jejich synagóze byl právě člověk posedlý nečistým duchem.  24Začal křičet: »Co je ti po nás, Ježíši Nazaretský! Přišel jsi nás zahubit? Vím, kdo jsi: Svatý Boží!«  25Ale Ježíš mu přísně rozkázal: »Mlč a vyjdi z něho!«  26Nečistý duch posedlým zalomcoval a s velkým křikem z něho vyšel.  27Všichni užasli a ptali se jeden druhého: »Co je to? Nové učení - a s takovou mocí! I nečistým duchům poroučí, a poslouchají ho!«  28A pověst o něm se hned roznesla všude po celém galilejském kraji.  29Hned jak Ježíš vyšel ze synagógy, vstoupil s Jakubem a Janem do Šimonova a Ondřejova domu.  30Šimonova tchyně ležela v horečce. Hned mu o ní pověděli.  31Přistoupil, vzal ji za ruku a pozvedl ji. Tu jí horečka přestala a ona je obsluhovala.  32Když nastal večer a slunce zapadlo, přinášeli k němu všechny nemocné a posedlé.  33Celé město se shromáždilo u dveří.  34I uzdravil mnoho nemocných s rozličnými chorobami a vyhnal mnoho zlých duchů. Nedovoloval však zlým duchům mluvit, protože věděli, kdo je.  35Brzo ráno, ještě za tmy, vstal a vyšel ven, zašel si na opuštěné místo a tam se modlil.  36Šimon se svými druhy se pustili za ním.  37Našli ho a řekli mu: »Všichni tě hledají!«  38Odpověděl jim: »Pojďme jinam, do blízkých městeček, abych i tam kázal, protože kvůli tomu jsem přišel.«  39A procházel celou Galilejí, kázal v jejich synagógách a vyháněl zlé duchy. 40K Ježíšovi přišel jeden malomocný a na kolenou ho prosil: »Chceš-li, můžeš mě očistit.«41Ježíš měl s ním soucit. Vztáhl ruku, dotkl se ho a řekl mu: »Chci, buď čistý!«42A hned od něho malomocenství odešlo a byl očištěn.43Ježíš ho hned poslal pryč a přísně mu nařídil:44»Ne abys někomu o tom říkal! Ale jdi, ukaž se knězi a přines oběť za své očištění, jak nařídil Mojžíš - jim na svědectví.«45On odešel, ale začal to horlivě rozhlašovat a tu událost rozšiřovat, takže Ježíš už nemohl veřejně vejít do města, ale zůstával venku na opuštěných místech. Ale přesto k němu chodili lidé odevšad.


Jamieson Fausset Brown Bible Commentary
 1   THE PREACHING AND BAPTISM OF JOHN. ( = Matt 3:1-Matt 3:12; Luke 3:1-18). (Mark 1:1-Mark 1:8)
The beginning of the gospel of Jesus Christ, the Son of God--By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.

 2   As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Isa 40:3).

 3   The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight--The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Matt 11:10; Luke 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus--that of the two quotations, the one from Malachi is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by IRENĆUS, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah). For the exposition, see on Matt 3:1-Matt 3:6, Matt 3:11.

 21   HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luke 4:31-Luke 4:44; Matt 8:14-Matt 8:17; Matt 4:23-Matt 4:25). (Mark 1:21-39)
And they went into Capernaum--(See on Matt 4:13).
and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

 22   And they were astonished at his doctrine--or "teaching"--referring quite as much to the manner as the matter of it.
for he taught them as one that had authority, and not as the scribes--See on Matt 7:28-Matt 7:29.

 23   And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.
and he cried out--as follows:

 24   Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
what have we to do with thee--an expression of frequent occurrence in the Old Testament (1Kgs 17:18; 2Kgs 3:13; 2Chr 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on John 2:4.
thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Luke 18:37; Mark 16:6; Acts 2:22).
art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Matt 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.
I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Matt 12:24-Matt 12:30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Ps 16:10), in which He is styled "Thine Holy One."

 25   And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. BENGEL remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (Mark 1:26) He would right willingly permit.

 26   And when the unclean spirit had torn him--Luke (Luke 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!
and cried with a loud voice--the voice of enforced submission and despair.
he came out of him--Luke (Luke 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Luke 11:21-Luke 11:22).

 27   What thing is this? what new doctrine--teaching
is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.

 28   And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.

 29   And forthwith, when they were come out of the synagogue--so also in Luke 4:38.
they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also--as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mark 5:37) --Andrew being present on this occasion, as the occurrence took place in his own house.

 30   But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us.
and anon--immediately.
they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.

 31   And he came and took her by the hand--rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."
and lifted her up--This act of condescension, most felt doubtless by Peter, is recorded only by Mark.
and immediately the fever left her, and she ministered unto them--preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.

 32   And at even, when the sun did set--so Matt 8:16. Luke (Luke 4:40) says it was setting.
they brought unto him all that were diseased, and them that were possessed with devils--the demonized. From Luke 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.

 33   And all the city was gathered together at the door--of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.

 34   And he healed many that were sick of divers diseases, and cast out many devils--In Matt 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.
and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mark 1:24. After this account of His miracles of healing, we have in Matt 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Isa 53:4), Himself took our infirmities, and bare our sicknesses."

 35   And in the morning--that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.
rising up a great while before day--"while it was yet night," or long before daybreak.
he went out--all unperceived from Peter's house, where He slept.
and departed into a solitary place, and there prayed--or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28-Luke 9:29; Mark 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

 36   And Simon and they that were with him followed after him--rather, "pressed after Him." Luke (Luke 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.

 37   And when they had found him--evidently after some search.
they said unto him, All men seek for thee--By this time, "the multitudes" who, according to Luke (Luke 4:42), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Luke 4:42); all now urging His return to their impatient townsmen.

 38   And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere."
into the next towns--rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.
that I may preach there also; for therefore came I forth--not from Capernaum, as DE WETTE miserably interprets, nor from His privacy in the desert place, as MEYER, no better; but from the Father. Compare John 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (Luke 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"--or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.


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