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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the story, I. Of the martyrdom of James the apostle, and the imprisonment of Peter by Herod Agrippa, who now reigned as king in Judea, ver. 1-4. II. The miraculous deliverance of Peter out of prison by the ministry of an angel, in answer to the prayers of the church for him, ver. 6-19. III. The cutting off of Herod in the height of his pride by the stroke of an angel, the minister of God's justice (ver. 20-23); and this was done while Barnabas and Saul were at Jerusalem, upon the errand that the church of Antioch sent them on, to carry their charity; and therefore in the close we have an account of their return to Antioch, ver. 24, 25.
Adam Clarke: Commentary on the Bible - 1831
Herod persecutes the Christians, Act 12:1. Kills James, Act 12:2. And casts Peter into prison, Act 12:3, Act 12:4. The Church makes incessant prayer for his deliverance, Act 12:5. An angel of God opens the prison doors and leads him out, Act 12:6-10. Peter rejoices, and comes to the house of Mary, where many were praying, and declares how he was delivered, Act 12:11-17. The soldiers who kept the prison are examined by Herod, and he commands them to be put to death, Act 12:18, Act 12:19. Herod is enraged against the people of Tyre, but is appeased by their submission, Act 12:20. He makes an oration to the people, receives idolatrous praises, and an angel of the Lord smites him, and he dies a miserable death, Act 12:21-23. The word of God increases, Act 12:24. Barnabas and Saul, having fulfilled their ministry, return from Jerusalem accompanied by John Mark, Act 12:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 12:1, King Herod persecutes the Christians, kills James, and imprisons Peter; whom an angel delivers upon the prayers of the church; Act 12:20, Herod in his pride taking to himself the honour due to God, is stricken by an angel, and dies miserably; Act 12:24, After his death, the word of God prospers; Act 12:25, Saul and Barnabas return to Antioch.
12:112:1: Ընդ ժամանակսն ընդ այնոսիկ ա՛րկ Հերովդէս արքայ ձեռն՝ չարչարե՛լ զոմանս յեկեղեցւոյն[2397]։ [2397] Ոմանք. Ընդ ժամանակս ընդ այ՛՛։
1. Այդ ժամանակներում Հերովդէս թագաւորը ձեռնարկեց եկեղեցուց ոմանց չարչարելու գործին
12 Այն ատենները Հերովդէս թագաւորը սկսաւ եկեղեցիէն մէկ քանիները չարչարել։
Ընդ ժամանակսն ընդ այնոսիկ արկ Հերովդէս արքայ ձեռն չարչարել զոմանս յեկեղեցւոյն:

12:1: Ընդ ժամանակսն ընդ այնոսիկ ա՛րկ Հերովդէս արքայ ձեռն՝ չարչարե՛լ զոմանս յեկեղեցւոյն[2397]։
[2397] Ոմանք. Ընդ ժամանակս ընդ այ՛՛։
1. Այդ ժամանակներում Հերովդէս թագաւորը ձեռնարկեց եկեղեցուց ոմանց չարչարելու գործին
12 Այն ատենները Հերովդէս թագաւորը սկսաւ եկեղեցիէն մէկ քանիները չարչարել։
zohrab-1805▾ eastern-1994▾ western am▾
12:11: В то время царь Ирод поднял руки на некоторых из принадлежащих к церкви, чтобы сделать им зло,
12:1  κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας.
12:1. Κατ' (Down) ἐκεῖνον (to-the-one-thither) δὲ (moreover) τὸν (to-the-one) καιρὸν (to-a-time) ἐπέβαλεν (it-had-casted-upon,"Ἡρῴδης (a-Herodes) ὁ (the-one) βασιλεὺς (a-ruler-of,"τὰς (to-the-ones) χεῖρας (to-hands,"κακῶσαί (to-have-en-disrupted) τινας (to-ones) τῶν (of-the-ones) ἀπὸ (off) τῆς (of-the-one) ἐκκλησίας. (of-a-calling-out-unto)
12:1. eodem autem tempore misit Herodes rex manus ut adfligeret quosdam de ecclesiaAnd at the same time, Herod the king stretched forth his hands, to afflict some of the church.
1. Now about that time Herod the king put forth his hands to afflict certain of the church.
12:1. Now at the same time, king Herod extended his hand, in order to afflict some from the Church.
12:1. Now about that time Herod the king stretched forth [his] hands to vex certain of the church.
Now about that time Herod the king stretched forth [his] hands to vex certain of the church:

1: В то время царь Ирод поднял руки на некоторых из принадлежащих к церкви, чтобы сделать им зло,
12:1  κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας.
12:1. eodem autem tempore misit Herodes rex manus ut adfligeret quosdam de ecclesia
And at the same time, Herod the king stretched forth his hands, to afflict some of the church.
12:1. Now at the same time, king Herod extended his hand, in order to afflict some from the Church.
12:1. Now about that time Herod the king stretched forth [his] hands to vex certain of the church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "В то время...", - т. е. пока Варнава с Савлом исполняли поручение антиохиян (XI:25, 30).

"Ирод царь..." Это был именно Ирод Агриппа I, сын Аристовула и Вероники, внук Ирода так называемого Великого, искавшего убить Господа по Его рождении и вместо Него избившего вифлеемских младенцев (Мф II:1, 13: и д. ), племянник Ирода Антипы Галилейского - убийцы Иоанна Крестителя (Мф XIV:3: и д. ). Такова эта семья убийц, окровавивших свои руки самою драгоценною для христианского мира кровью... Родившись около 10: года до Рождества Христова, Ирод Агриппа воспитывался в Риме. По восшествии на престол Калигулы, получил от него тетрархию умершего дяди своего Филиппа (Мф II:22; Лк III:1) и тетрархию Лисания (Лк III:1) с титулом царя. Вскоре он объединил под своим владением и тетрархию другого дяди своего Ирода Антипы. Наконец, Клавдий Кесарь, преемник Калигулы, присоединил к его владениям и Иудею с Самарией, так что он, подобно деду, владел всею Палестиною (Флав. Археол. XVIII:7, 2; XIX:5, 1; 6, 1; О войне Иудейской 11, 9, 6; 11, 5), причем отдельной прокуратуры римской над Палестиною уже не было. Умер 44: года по Р. X., процарствовав не более 4: лет, после чего Иудея снова была обращена в Римскую провинцию.

"Поднял руки... чтобы сделать зло..." - или заключением в темницу, или телесными наказаниями, или другими жестокими мерами, до убийства включительно, пример чего указывается далее.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Martyrdom of James; Peter's Imprisonment.
1 Now about that time Herod the king stretched forth his hands to vex certain of the church. 2 And he killed James the brother of John with the sword. 3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.

Ever since the conversion of Paul, we have heard no more of the agency of the priests in persecuting the saints at Jerusalem; perhaps that wonderful change wrought upon him, and the disappointment it gave to their design upon the Christians at Damascus, had somewhat mollified them, and brought them under the check of Gamaliel's advice--to let those men alone, and see what would be the issue; but here the storm arises from another point. The civil power, not now, as usual (for aught that appears) stirred up by the ecclesiastics, acts by itself in the persecution. But Herod, though originally of an Edomite family, yet seems to have been a proselyte to the Jewish religion; for Josephus says he was zealous for the Mosaic rites, a bigot for the ceremonies. He was not only (as Herod Antipas was) tetrarch of Galilee, but had also the government of Judea committed to him by Claudius the emperor, and resided most at Jerusalem, where he was at this time. Three things we are here told he did--

I. He stretched forth his hands to vex certain of the church, v. 1. His stretching forth his hands to it intimates that his hands had been tied up by the restraints which perhaps his own conscience held him under in this matter; but now he broke through them, and stretched forth his hands deliberately, and of malice prepense. Herod laid hands upon some of the church to afflict them, so some read it; he employed his officers to seize them, and take them into custody, in order to their being prosecuted. See how he advances gradually. 1. He began with some of the members of the church, certain of them that were of less note and figure; played first at small game, but afterwards flew at the apostles themselves. His spite was at the church, and, with regard to those he gave trouble to, it was not upon any other account, but because they belonged to the church, and so belonged to Christ. 2. He began with vexing them only, or afflicting them, imprisoning them, fining them, spoiling their houses and goods, and other ways molesting them; but afterwards he proceeded to greater instances of cruelty. Christ's suffering servants are thus trained up by less troubles for greater, that tribulation may work patience, and patience experience.

II. He killed James the brother of John with the sword, v. 2. We are here to consider, 1. Who the martyr was: it was James the brother of John; so called to distinguish him from the other James the brother of Joses. This was called Jacobus major--James the greater; that, minor--the less. This who was here crowned with martyrdom was one of the first three of Christ's disciples, one of those that were the witnesses of his transfiguration and agony, whereby he was prepared for martyrdom; he was one of those whom Christ called Boanerges--Sons of thunder; and perhaps by his powerful awakening preaching he had provoked Herod, or those about him, as John Baptist did the other Herod, and that was the occasion of his coming into this trouble. He was one of those sons of Zebedee whom Christ told that they should drink of the cup that he was to drink of, and be baptized with the baptism that he was to be baptized with, Matt. xx. 23. And now those words of Christ were made good in him; but it was in order to his sitting at Christ's right hand; for if we suffer with him, we shall reign with him. He was one of the twelve who were commissioned to disciple all nations; and to take him off now, before he had removed from Jerusalem, was like Cain's killing Abel when the world was to be peopled, and one man was then more than many at another time. To kill an apostle now was killing he knew not how many. But why would God permit it? If the blood of his saints, much more the blood of apostles, is precious in his eyes, and therefore, we may be sure, is not shed but upon a valuable consideration. Perhaps God intended hereby to awaken the rest of the apostles to disperse themselves among the nations, and not to nestle any longer at Jerusalem. Or it was to show that though the apostles were appointed to plant the gospel in the world, yet if they were taken off God could do his work without them, and would do it. The apostle died a martyr, to show the rest of them what they must expect, that they might prepare accordingly. The tradition that they have in the Romish church, that this James had been before this in Spain, and had planted the gospel there, is altogether groundless; nor is there any certainty of it, or good authority for it. 2. What kind of death he suffered: He was slain with the sword, that is, his head was cut off with a sword, which was looked upon by the Romans to be a more disgraceful way of being beheaded than with an axe; so Lorinus. Beheading was not ordinarily used among the Jews; but, when kings gave verbal orders for private and sudden executions, this manner of death was used, as most expeditious; and it is probable that this Herod killed James, as the other Herod killed John Baptist, privately in the prison. It is strange that we have not a more full and particular account of the martyrdom of this great apostle, as we had of Stephen. But even this short mention of the thing is sufficient to let us know that the first preachers of the gospel were so well assured of the truth of it that they sealed it with their blood, and thereby have encouraged us, if at any time we are called to it, to resist unto blood too. The Old-Testament martyrs were slain with the sword (Heb. xi. 37), and Christ came not to send peace, but a sword (Matt. x. 34), in preparation for which we must arm ourselves with the sword of the Spirit, which is the word of God, and then we need not fear what the sword of men can do unto us.

III. He imprisoned Peter, of whom he had heard most, as making the greatest figure among the apostles and whom therefore he would be proud of the honour of taking off. Observe here, 1. When he had beheaded James, he proceeded further, he added, to take Peter also. Note, Blood to the blood-thirsty does but make them more so, and the way of persecution, as of other sins, is downhill; when men are in it, they cannot easily stop themselves; when they are in they find they must on. Male facta male factis tegere ne perpluant--One evil deed is covered with another, so that there is no passage through them. Those that take one bold step in a sinful way give Satan advantage against them to tempt them to take another, and provoke God to leave them to themselves, to go from bad to worse. It is therefore our wisdom to take heed of the beginnings of sin. 2. He did this because he saw it pleased the Jews. Observe, The Jews made themselves guilty of the blood of James by showing themselves well pleased with it afterwards, though they had not excited Herod to it. There are accessaries ex post facto--after the fact; and those will be reckoned with as persecutors who take pleasure in others' persecuting, who delight to see good men ill used, and cry, Aha, so would we have it, or at least secretly approve of it. For bloody persecutors, when they perceive themselves applauded for that which every one ought to cry shame upon them for, are encouraged to go on, and have their hands strengthened and their hearts hardened, and the checks of their own consciences smothered; nay, it is as strong a temptation to them to do the like as it was here to Herod, because he saw it pleased the Jews. Though he had no reason to fear displeasing them if he did not, as Pilate condemned Christ, yet he hoped to please them by doing it, and so to make an interest among them, and make amends for displeasing them in something else. Note, Those make themselves an easy prey to Satan who make it their business to please men. 3. Notice is taken of the time when Herod laid hold on Peter: Then were the days of unleavened bread. It was at the feast of the passover, when their celebrating the memorial of their typical deliverance should have led them to the acceptance of their spiritual deliverance; instead of this, they, under pretence of zeal for the law, were most violently fighting against it, and, in the days of unleavened bread, were most soured and embittered with the old leaven of malice and wickedness. At the passover, when the Jews came from all parts to Jerusalem to keep the feast, they irritated one another against the Christians and Christianity, and were then more violent than at other times. 4. Here is an account of Peter's imprisonment (v. 4): When he had laid hands on him, and, it is likely, examined him, he put him in prison, into the inner prison; some say, into the same prison into which he and the other apostles were cast some years before, and were rescued out of it by an angel, ch. v. 18. He was delivered to four quaternions of soldiers, that is, to sixteen, who were to be a guard upon him, four at a time, that he should not make his escape, nor be rescued by his friends. Thus they thought they had him fast. 5. Herod's design was, after Easter, to bring him forth unto the people. (1.) He would make a spectacle of him. Probably he had put James to death privately, which the people had complained of, not because it was an unjust thing to put a man to death without giving him a public hearing, but because it deprived them of the satisfaction of seeing him executed; and therefore Herod, now he knows their minds, will gratify them with the sight of Peter in bonds, of Peter upon the block, that they may feed their eyes with such a pleasing spectacle. And very ambitious surely he was to please the people who was willing thus to please them! (2.) He would do this after Easter, meta to pascha--after the passover, certainly so it ought to be read, for it is the same word that is always so rendered; and to insinuate the introducing of a gospel-feast, instead of the passover, when we have nothing in the New Testament of such a thing, is to mingle Judaism with our Christianity. Herod would not condemn him till the passover was over, some think, for fear lest he should have such an interest among the people that they should demand the release of him, according to the custom of the feast: or, after the hurry of the feast was over, and the town was empty, he would entertain them with Peter's public trial and execution. Thus was the plot laid, and both Herod and the people long to have the feast over, that they may gratify themselves with this barbarous entertainment.
Adam Clarke: Commentary on the Bible - 1831
12:1: Herod the king - This was Herod Agrippa, the son of Aristobulus, and grandson of Herod the Great; he was nephew to Herod Antipas, who beheaded John they Baptist, and brother to Herodias. He was made king by the Emperor Caligula, and was put in possession of all the territories formerly held by his uncle Philip and by Lysanias; viz. Iturea, Trachonitis, Abilene, with Gaulonitis, Batanaea, and Penias. To these the Emperor Claudius afterwards added Judea and Samaria; which were nearly all the dominions possessed by his grandfather, Herod the Great. See Luk 3:1; see also an account of the Herod family, in the note on Mat 2:1 (note).
To vex certain of the Church - That is, to destroy its chief ornaments and supports.
Albert Barnes: Notes on the Bible - 1834
12:1: Now about that time - That is, during the time that the famine existed, or the time when Barnabas and Saul went up to Jerusalem. This was probably about the fifth or sixth year of the reign of Claudius, not far from 47 ad.
Herod the king - This was Herod Agrippa. The Syriac so renders it expressly, and the chronology requires us so to understand it. He was a grandson of Herod the Great, and one of the sons of Aristobulus, whom Herod put to death (Josephus, Antiq., 18, 5). Herod the Great left three sons, between whom his kingdom was divided - Archelaus, Philip, and Antipas. See the notes on Mat 2:19. To Philip was left Iturea and Trachonitis. See Luk 3:1. To Antipas, Galilee and Perea; and to Archclaus, Judea, Idumea, and Samaria. Archclaus, being accused of cruelty, was banished by Augustus to Vienna in Gaul, and Judea was reduced to a province, and united with Syria. When Philip died, this region was granted by the Emperor Caligula to Herod Agrippa. Herod Antipas was driven as an exile also into Gaul, and then into Spain, and Herod Agrippa received also his tetrarchy. In the reign of Claudius also, the dominions of Herod Agrippa were still further enlarged. When Caligula was slain, he was at Rome, and having ingratiated himself into the favor of Claudius, he conferred on him also Judea and Samaria, so that his dominions were equal in extent to those of his grandfather, Herod the Great. See Josephus, Antiq., book 19, chapter 5, section 1.
Stretched forth his hands - A figurative expression, denoting that "he laid his hands on them, or that he endeavored violently to oppress the church."
To vex - To injure, to do evil to - κακῶσαί kakō sai.
Certain - Some of the church. Who they were the writer immediately specifies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: Cir, am 4048, ad 44
stretched forth his hands: or, began, Act 4:30, Act 9:31; Luk 22:53
to vex: Mat 10:17, Mat 10:18, Mat 24:9; Joh 15:20, Joh 16:2
Geneva 1599
12:1 Now (1) about that time (a) Herod the king stretched forth [his] hands to vex certain of the church.
(1) God gives his Church peace only for a short time.
(a) This name Herod was common to all those that come from the stock of Herod Ascalonites, whose surname was Magnus: but he that is spoken of here was nephew to Herod the great, son to Aristobulus, and father to the Agrippa who is spoken of afterwards.
John Gill
12:1 Now about that time,.... That the famine was in Judea, and Saul and Barnabas were sent thither with what the church at Antioch had collected.
Herod the king; not Herod the great that slew the infants at Bethlehem, nor Herod Antipas that beheaded John, but Herod Agrippa; and so the Syriac version adds here, "who is surnamed Agrippa"; he was a grandson of Herod the great, and the son of Aristobulus: this prince
stretched forth his hands to vex certain of the church; Beza's ancient copy adds, "in Judea": it seems to be the church at Jerusalem; perhaps some of the principal members of them; and so the Ethiopic version renders it, the rulers of the house of God. It is scarcely credible that he should lay hands on any of them himself in person; but it is very likely he encouraged his soldiers, or his servants, to abuse them, reproach them, strike and buffet them, as they met with them in the streets; or when at worship, might disturb them, and break them up.
John Wesley
12:1 About that time - So wisely did God mix rest and persecution in due time and measure succeeding each other. Herod - Agrippa; the latter was his Roman, the former his Syrian name. He was the grandson of Herod the Great, nephew to Herod Antipas, who beheaded John the Baptist; brother to Herodias, and father to that Agrippa before whom St. Paul afterward made his defence. Caligula made him king of the tetrarchy of his uncle Philip, to which he afterward added the territories of Antipas. Claudius made him also king of Judea, and added thereto the dominions of Lysanias.
Robert Jamieson, A. R. Fausset and David Brown
12:1 PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
Herod the king--grandson of Herod the Great, and son of Aristobulus. He at this time ruled over all his father's dominions. PALEY has remarked the accuracy of the historian here. For thirty years before this there was no king at Jerusalem exercising supreme authority over Judea, nor was there ever afterwards, save during the three last years of Herod's life, within which the transactions occurred.
12:212:2: Եւ սպա՛ն զՅակովբոս զեղբայր Յովհաննու սրով։
2. եւ Յովհաննէսի եղբօրը՝ Յակոբոսին, սրով սպանեց:
2 Յովհաննէսին եղբայրը՝ Յակոբոսը սրով սպաննեց։
Եւ սպան զՅակովբոս, զեղբայր Յովհաննու, սրով:

12:2: Եւ սպա՛ն զՅակովբոս զեղբայր Յովհաննու սրով։
2. եւ Յովհաննէսի եղբօրը՝ Յակոբոսին, սրով սպանեց:
2 Յովհաննէսին եղբայրը՝ Յակոբոսը սրով սպաննեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: и убил Иакова, брата Иоаннова, мечом.
12:2  ἀνεῖλεν δὲ ἰάκωβον τὸν ἀδελφὸν ἰωάννου μαχαίρῃ.
12:2. ἀνεῖλεν (It-had-sectioned-up) δὲ (moreover) Ἰάκωβον (to-an-Iakobos) τὸν (to-the-one) ἀδελφὸν (to-brethrened) Ἰωάνου (of-an-Ioanes) μαχαίρῃ: (unto-a-knife)
12:2. occidit autem Iacobum fratrem Iohannis gladioAnd he killed James, the brother of John, With the sword.
2. And he killed James the brother of John with the sword.
12:2. Then he killed James, the brother of John, with the sword.
12:2. And he killed James the brother of John with the sword.
And he killed James the brother of John with the sword:

2: и убил Иакова, брата Иоаннова, мечом.
12:2  ἀνεῖλεν δὲ ἰάκωβον τὸν ἀδελφὸν ἰωάννου μαχαίρῃ.
12:2. occidit autem Iacobum fratrem Iohannis gladio
And he killed James, the brother of John, With the sword.
12:2. Then he killed James, the brother of John, with the sword.
12:2. And he killed James the brother of John with the sword.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Иаков, брат Иоанна (Богослова), Зеведеев - был второй мученик христианский, на котором точно исполнилось предсказание Господа (Мф XX:23). Дополняя краткое известие Дееписателя о его мученической кончине, Церковное предание говорит, что обвинявший апостола сам обращен был ко Христу обвиняемым и вместе с ним сподобился мученической кончины (Клим. Ал. у Евсевия, Церк. Ист. II:9; Чет. -Мин., апр. 30) Так, восклицает св. Златоуст: "уже не иудеи и не Синедрион, но царь поднимает руки, чтобы сделать зло. Это высшая власть, тягчайшая брань, тем более, что была в угодность иудеям".
Adam Clarke: Commentary on the Bible - 1831
12:2: He killed James the brother of John with the sword - This was James the greater, son of Zebedee, and must be distinguished from James the less, son of Alpheus. This latter was put to death by Ananias the high priest, during the reign of Nero. This James with his brother John were those who requested to sit on the right and left hand of our Lord, see Mat 20:23; and our Lord's prediction was now fulfilled in one of them, who by his martyrdom drank of our Lord's cup, and was baptized with his baptism. By the death of James, the number of the apostles was reduced to eleven; and we do not find that ever it was filled up. The apostles never had any successors: God has continued their doctrine, but not their order.
By killing with the sword we are to understand beheading. Among the Jews there were four kinds of deaths:
1. Stoning;
2. burning;
3. killing with the sword, or beheading; and,
4. strangling.
The third was a Roman as well as a Jewish mode of punishment. Killing with the sword was the punishment which, according to the Talmud, was inflicted on those who drew away the people to any strange worship, Sanhedr. fol. iii. James was probably accused of this, and hence the punishment mentioned in the text.
Albert Barnes: Notes on the Bible - 1834
12:2: And he killed ... - He caused to be put to death with a sword, either by beheading, or piercing him through. The Roman procurators were entrusted with authority over life, though in the time of Pilate the Jews had not this authority.
James, the brother of John - This was the son of Zebedee, Mat 4:21. He is commonly called James the Greater, in contradistinction from James, the son of Alpheus, who is called James the Less, Mat 10:3. In this manner were the predictions of our Saviour respecting him fulfilled, Mat 20:23, "Ye shall indeed drink of my cup, and be baptized with the baptism that I am baptized with."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: James: Mat 4:21, Mat 4:22, Mat 20:23; Mar 10:35, Mar 10:38
with: Kg1 19:1, Kg1 19:10; Jer 26:23; Heb 11:37
Geneva 1599
12:2 And he (b) killed James the brother of John with the sword.
(b) Violently, his cause not being heard at all.
John Gill
12:2 And he killed James the brother of John with the sword. This was James, the son of Zebedee, whom our Lord told, that he should be baptized with the baptism he was baptized with, Mt 20:22 meaning the baptism of martyrdom; and he was the first martyr among the apostles: the death he was put to was one of the four capital punishments among the Jews, and was reckoned by them the most disgraceful of them all, and was inflicted upon deceivers of the people; and such an one James was thought to be (e).
(e) Misn. Sanhedrin, c. 7. sect. 1, 3. & 11. 4.
John Wesley
12:2 James the brother of John - So one of the brothers went to God the first, the other the last of the apostles.
Robert Jamieson, A. R. Fausset and David Brown
12:2 killed James . . . with the sword--beheaded him; a most ignominious mode of punishment, according to the Jews. Blessed martyr! Thou hast indeed "drunk of thy Lord's cup, and hast been baptized with his baptism." (See on Mk 10:38-40.) A grievous loss this would be to the Church; for though nothing is known of him beyond what we read in the Gospels, the place which he had as one of the three whom the Lord admitted to His closest intimacy would lead the Church to look up to him with a reverence and affection which even their enemies would come to hear of. They could spring only upon one more prized victim; and flushed with their first success, they prevail upon Herod to seize him also.
12:312:3: Ետես եթէ հաճո՛յ է Հրէիցն, յաւել եւս ունե՛լ զՊետրոս. եւ էին աւուրք բաղարջակերաց[2398]։ [2398] Ոմանք. Ետես թէ հաճոյ է... աւուրքն բաղար՛՛։
3. Երբ տեսաւ, որ այդ հաճելի է հրեաներին, աւելի առաջ գնաց եւ Պետրոսին էլ բռնեց: Բաղարջակերաց օրերն էին.
3 Տեսնելով որ Հրեաներուն հաճելի է, Պետրոսն ալ բռնեց։ Բաղարջակերացի օրերն էին։
Ետես եթէ հաճոյ է Հրէիցն, յաւել եւս ունել զՊետրոս. եւ էին աւուրքն բաղարջակերաց:

12:3: Ետես եթէ հաճո՛յ է Հրէիցն, յաւել եւս ունե՛լ զՊետրոս. եւ էին աւուրք բաղարջակերաց[2398]։
[2398] Ոմանք. Ետես թէ հաճոյ է... աւուրքն բաղար՛՛։
3. Երբ տեսաւ, որ այդ հաճելի է հրեաներին, աւելի առաջ գնաց եւ Պետրոսին էլ բռնեց: Բաղարջակերաց օրերն էին.
3 Տեսնելով որ Հրեաներուն հաճելի է, Պետրոսն ալ բռնեց։ Բաղարջակերացի օրերն էին։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Видя же, что это приятно Иудеям, вслед за тем взял и Петра, --тогда были дни опресноков, --
12:3  ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς ἰουδαίοις προσέθετο συλλαβεῖν καὶ πέτρον ἦσαν δὲ [αἱ] ἡμέραι τῶν ἀζύμων,
12:3. ἰδὼν (having-had-seen) δὲ (moreover) ὅτι (to-which-a-one) ἀρεστόν (pleasable) ἐστιν (it-be) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) προσέθετο ( it-had-placed-toward ) συλλαβεῖν (to-have-had-taken-together) καὶ (and) Πέτρον, (to-a-Petros) (ἦσαν "(they-were) δὲ (moreover) ἡμέραι (days) τῶν (of-the-ones) ἀζύμων ,) ( of-un-leavened ,)"
12:3. videns autem quia placeret Iudaeis adposuit adprehendere et Petrum erant autem dies azymorumAnd seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes.
3. And when he saw that it pleased the Jews, he proceeded to seize Peter also. And were the days of unleavened bread.
12:3. And seeing that it pleased the Jews, he set out next to apprehend Peter also. Now it was the days of Unleavened Bread.
12:3. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
And because he saw it pleased the Jews, he proceeded further to take Peter also. ( Then were the days of unleavened bread:

3: Видя же, что это приятно Иудеям, вслед за тем взял и Петра, --тогда были дни опресноков, --
12:3  ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς ἰουδαίοις προσέθετο συλλαβεῖν καὶ πέτρον ἦσαν δὲ [αἱ] ἡμέραι τῶν ἀζύμων,
12:3. videns autem quia placeret Iudaeis adposuit adprehendere et Petrum erant autem dies azymorum
And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes.
12:3. And seeing that it pleased the Jews, he set out next to apprehend Peter also. Now it was the days of Unleavened Bread.
12:3. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Тогда были дни опресноков..." - дни опресноков начинались со дня Пасхи и продолжались 7: дней. Если Ирод обычно пребывал в Кесарии, резиденции тогдашних иудейских правителей, то упоминание о днях опресночных дает понять, что для гонения на христиан и заключения Петра к удовольствию иудеев Ирод воспользовался своим пребыванием в Иерусалиме на празднике Пасхи; как бы то ни было низкая расчетливость, руководившая им, была такова, чтобы своими действиями угодить можно большему числу народа: вполне по-иродовски и достойно тех, кому это делалось в угоду.
Adam Clarke: Commentary on the Bible - 1831
12:3: He proceeded - to take Peter also - He supposed that these two were pillars on which the infant cause rested; and that, if these were removed, the building must necessarily come down.
The days of unleavened bread - About the latter end of March or beginning of April; but whether in the third or fourth year of the Emperor Claudius, or earlier or later, cannot be determined.
Albert Barnes: Notes on the Bible - 1834
12:3: And because he saw that it pleased the Jews - This was the principle on which he acted. It was not from a sense of right; it was not to do justice, and to protect the innocent; it was not to discharge the appropriate duties of a magistrate and a king, but it was to promote his own popularity. It is probable that Agrippa would have acted in this way in any circumstances. He was ambitious, vain, and fawning; he sought, as his great principle, popularity, and he was willing to sacrifice, like many others, truth and justice to obtain this end. But there was also a particular reason for this in his case. He held his appointment under the Roman emperor. This foreign rule was always unpopular among the Jews. In order, therefore, to secure a peaceful reign, and to pRev_ent insurrection and tumult, it was necessary for him to court their favor; to indulge their wishes, and to fall in with their prejudices. Alas, how many monarchs and rulers there have been who were governed by no better principle, and whose sole aim has been to secure popularity, even at the expense of law, truth, and justice. That this was the character of Herod is attested by Josephus (Antiq., 19, chapter 8, section 3): "This king (Herod Agrippa) was by nature very beneficent, and liberal in his gifts, and very ambitious to please the people with such large donations; and he made himself very illustrious by the many expensive presents he made them. He took delight in giving, and rejoiced in living with good reputation."
To take Peter also - Peter was one of the most conspicuous men in the church. He had made himself particularly obnoxious by his severe and pungent discourses, and by his success in winning people to Christ. It was natural, therefore, that he should be the next object of attack.
The days of unleavened bread - The Passover, or the seven days immediately succeeding the Passover, during which the Jews were required to eat bread without leaven, Exo 12:15-18. It was some time during this period that Herod chose to apprehend Peter. Why this time was selected is not known. As it was, however, a season of religious solemnity, and as Herod was desirous of showing his attachment to the religious rites of the nation (Josephus, Antiq., Exo 19:7, Exo 19:3), it is probable that he chose this period to show to them more impressively his purpose to oppose all false religions, and to maintain the existing establishments of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: he saw: Act 24:27, Act 25:9; Joh 12:43; Gal 1:10; Th1 2:4
he proceeded: Act 2:14, Act 4:13; Psa 76:10; Joh 19:11, Joh 21:18
Then: Exo 12:14-20, Exo 13:3-7, Exo 23:15; Lev 23:6-14; Mat 26:17; Co1 5:7, Co1 5:8
Geneva 1599
12:3 (2) And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
(2) It is an old habit of tyrants to attain the favour of the wicked, with the blood of the godly.
John Gill
12:3 And because he saw it pleased the Jews,.... That is, as Beza's ancient copy adds, "his stretching out his hands upon the faithful"; this pleased the Jews, a bloodthirsty generation of men, who had killed the prophets, and the Lord Jesus, and who were now greedy after the death of the apostles: it may easily be seen from what principle and spirit Herod acted; it was not out of regard to the Jewish religion, rites, and ceremonies, but to ingratiate himself into the affections of the people:
he proceeded further to take Peter also; a principal apostle, and who was well known, and against whom the Jews had doubtless a particular antipathy, and would have been glad to have been rid of him; this Herod was, sensible of, and therefore to please them, ordered him to be taken up:
then were the days of unleavened bread; or the feast of the passover.
John Wesley
12:3 Then were the days of unleavened bread - At which the Jews came together from all parts.
Robert Jamieson, A. R. Fausset and David Brown
12:3 because he saw it pleased the Jews--Popularity was the ruling passion of this Herod, not naturally so cruel as some of the family [JOSEPHUS, Antiquities, 19.7.3].
to take Peter also--whose loss, at this stage of the Church, would have been, so far as we can see, irreparable.
Then were the days of unleavened bread--seven in number, during which, after killing and eating the Passover, no leaven was allowed in Jewish houses (Ex 12:15, Ex 12:19).
12:412:4: Զոր իբրեւ կալաւ՝ ե՛դ ՚ի բանտի, եւ մատնեաց չորի՛ց չորրորդաց զինուորաց պահե՛լ զնա. եւ կամէր յետ զատկին ածել զնա ժողովրդեանն[2399]։ [2399] Օրինակ մի. Եւ կամեաց յետ զատ՛՛։
4. երբ նրան բռնեց, բանտ դրեց եւ իւրաքանչիւրը չորս զինուորից բաղկացած չորս խմբի յանձնեց, որ նրան պահեն. եւ ուզում էր զատկից յետոյ նրան դուրս հանել՝ դատելու ժողովրդի առջեւ:
4 Երբ զանիկա բռնեց, բանտը դրաւ եւ չորս կարգ չորսական զինուորներու յանձնեց, որպէս զի պահեն եւ կ’ուզէր զատկէն յետոյ ժողովուրդին հանել զանիկա։
Զոր իբրեւ կալաւ, եդ ի բանտի, եւ մատնեաց չորից չորրորդաց զինուորաց պահել զնա. եւ կամէր յետ զատկին ածել զնա ժողովրդեանն:

12:4: Զոր իբրեւ կալաւ՝ ե՛դ ՚ի բանտի, եւ մատնեաց չորի՛ց չորրորդաց զինուորաց պահե՛լ զնա. եւ կամէր յետ զատկին ածել զնա ժողովրդեանն[2399]։
[2399] Օրինակ մի. Եւ կամեաց յետ զատ՛՛։
4. երբ նրան բռնեց, բանտ դրեց եւ իւրաքանչիւրը չորս զինուորից բաղկացած չորս խմբի յանձնեց, որ նրան պահեն. եւ ուզում էր զատկից յետոյ նրան դուրս հանել՝ դատելու ժողովրդի առջեւ:
4 Երբ զանիկա բռնեց, բանտը դրաւ եւ չորս կարգ չորսական զինուորներու յանձնեց, որպէս զի պահեն եւ կ’ուզէր զատկէն յետոյ ժողովուրդին հանել զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: и, задержав его, посадил в темницу, и приказал четырем четверицам воинов стеречь его, намереваясь после Пасхи вывести его к народу.
12:4  ὃν καὶ πιάσας ἔθετο εἰς φυλακήν, παραδοὺς τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῶ λαῶ.
12:4. ὃν (to-which) καὶ (and) πιάσας (having-squeezed-to) ἔθετο ( it-had-placed ) εἰς (into) φυλακήν, (to-a-guarding) παραδοὺς (having-had-given-beside) τέσσαρσιν ( unto-four ) τετραδίοις (unto-fourlets) στρατιωτῶν (of-amass-belongers) φυλάσσειν (to-guard) αὐτόν, (to-it," βουλόμενος ( purposing ) μετὰ (with) τὸ (to-the-one) πάσχα (to-a-Pascha) ἀναγαγεῖν (to-have-had-led-up) αὐτὸν (to-it) τῷ (unto-the-one) λαῷ. (unto-a-people)
12:4. quem cum adprehendisset misit in carcerem tradens quattuor quaternionibus militum custodire eum volens post pascha producere eum populoAnd when he had apprehended him, he cast him into prison, delivering him to four files of soldiers, to be kept, intending, after the pasch, to bring him forth to the people.
4. And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people.
12:4. So when he had apprehended him, he sent him into prison, handing him over into the custody of four groups of four soldiers, intending to produce him to the people after the Passover.
12:4. And when he had apprehended him, he put [him] in prison, and delivered [him] to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
And when he had apprehended him, he put [him] in prison, and delivered [him] to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people:

4: и, задержав его, посадил в темницу, и приказал четырем четверицам воинов стеречь его, намереваясь после Пасхи вывести его к народу.
12:4  ὃν καὶ πιάσας ἔθετο εἰς φυλακήν, παραδοὺς τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῶ λαῶ.
12:4. quem cum adprehendisset misit in carcerem tradens quattuor quaternionibus militum custodire eum volens post pascha producere eum populo
And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers, to be kept, intending, after the pasch, to bring him forth to the people.
12:4. So when he had apprehended him, he sent him into prison, handing him over into the custody of four groups of four soldiers, intending to produce him to the people after the Passover.
12:4. And when he had apprehended him, he put [him] in prison, and delivered [him] to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Четырем четверицам воинов...", т. е. четырем сменам - по четыре человека в каждой. Такая усиленная охрана полагалась лишь особо важным преступникам, а в данном случае она сослужила свою службу совсем не так, как ожидалось, ибо "чем тщательнее была стража, тем более удивительно обнаружение силы Божией..." (Феофил. ).

"Намереваясь после Пасхи..." В праздник, и притом такой великий, как Пасха, не позволительно было осуждать на казнь, а потому Ирод Агриппа хотел осудить Петра по окончании праздника.

"Вывести его к народу..." - для торжественного публичного суда, осуждения и смертной казни. Любитель зрелищ, воспитавшийся на кровавых зрелищах римских, царь хотел сделать народное зрелище и из осуждения и казни первоверховного апостола.
Adam Clarke: Commentary on the Bible - 1831
12:4: Four quaternions of soldiers - That is, sixteen, or four companies of four men each, who had the care of the prison, each company taking in turn one of the four watches of the night.
Intending after Easter to bring him forth - Μετα το πασχα, After the passover. Perhaps there never was a more unhappy, not to say absurd, translation than that in our text. But, before I come to explain the word, it is necessary to observe that our term called Easter is not exactly the same with the Jewish passover. This festival is always held on the fourteenth day of the first vernal full moon; but the Easter of the Christians, never till the next Sabbath after said full moon; and, to avoid all conformity with the Jews in this matter, if the fourteenth day of the first vernal full moon happen on a Sabbath, then the festival of Easter is deferred till the Sabbath following. The first vernal moon is that whose fourteenth day is either on the day of the vernal equinox, or the next fourteenth day after it. The vernal equinox, according to a decree of the council of Nice, is fixed to the 21st day of March; and therefore the first vernal moon is that whose fourteenth day falls upon the 21st of March, or the first fourteenth day after. Hence it appears that the next Sabbath after the fourteenth day of the vernal moon, which is called the Paschal term, is always Easter day. And, therefore, the earliest Paschal term being the 21st of March, the 22d of March is the earliest Easter possible; and the 18th of April being the latest Paschal term, the seventh day after, that is the 25th of April, is the latest Easter possible.
The term Easter, inserted here by our translators, they borrowed from the ancient Anglo-Saxon service-books, or from the version of the Gospels, which always translates the το πασχα of the Greek by this term; e.g. Mat 26:2 : Ye know that after two days is the feast of the passover. Wite ye that aefter twam dagum beoth Eastro. Mat 16:19 : And they made ready the passover. And hig gegearwodon hym Easter thenunga (i.e. the paschal supper.) Prefixed to Mat 28:1, are these words: This part to be read on Easter even. And, before Mat 28:8, these words: Mar 14:12 : And the first day of unleavened bread when they killed the passover. And tham forman daegeazimorum, tha hi Eastron offrodon. Other examples occur in this version. Wiclif used the word paske, i.e. passover; but Tindal, Coverdale, Becke, and Cardmarden, following the old Saxon mode of translation, insert Easter: the Geneva Bible very properly renders it the passover. The Saxon Earten, Eartne, Eartno, Eartna, and Eartnon are different modes of spelling the name of the goddess Easter, whose festival was celebrated by our pagan forefathers on the month of April; hence that month, in the Saxon calendar, is called Easter month. Every view we can take of this subject shows the gross impropriety of retaining a name every way exceptionable, and palpably absurd.
Albert Barnes: Notes on the Bible - 1834
12:4: And when he had apprehended him - When he had taken or arrested him.
He put him in prison - During the solemnities of this religious festival, it would have been deemed improper to have engaged in the trial of a supposed criminal. The minds of the people were expected to be devoted solely to the services of religion; and hence, Herod chose to retain him in custody until the Passover had ended.
To four quaternions of soldiers - A "quaternion" was a company of "four"; consequently the whole number employed here was sixteen. The Romans divided the night into four watches so that the guards could be relieved; those who were on guard occupying three hours, and being then relieved. Of the four who were on guard, two were with Peter in the prison Act 12:6, and two kept watch before the door of the prison. The utmost precaution was taken that he should not escape; and Herod thus gave the most ample assurance to the Jews of his intention to secure Peter, and to bring him to trial.
Intending after Easter - There never was a more absurd or unhappy translation than this. The original is simply after the Passover (μετὰ τὸ πάσχα meta to pascha. The word "Easter" now denotes the festival observed by many Christian churches in honor of the resurrection of the Saviour. But the original has no reference to that, nor is there the slightest evidence that any such festival was observed at the time when this book was written. The translation is not only unhappy, as it does not convey at all the meaning of the original, but because it may contribute to foster an opinion that such a festival was observed in the time of the apostles. The word "Easter" is of Saxon origin, and is supposed to be derived from "Eostre," the goddess of Love, or the Venus of the North, in honor of whom a festival was celebrated by our pagan ancestors in the month of April (Webster). Since this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honor of the resurrection of Christ, the name came to be used to denote the latter. In the old Anglo-Saxon service-books the term "Easter" is used frequently to translate the word "Passover." In the translation by Wycliffe, the word "paske," that is, "Passover," is used. But Tyndale and Coverdale used the word "Easter," and hence, it has very improperly crept into our King James Version.
To bring him forth to the people - That is, evidently, to put him publicly to death to gratify them. The providence of God in regard to Peter is thus remarkable. Instead of his being put suddenly to death, as was James, he was reserved for future trial; and thus an opportunity was given for the prayers of the church, and for his consequent release.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: he put: Act 4:3, Act 5:18, Act 8:3; Mat 24:9; Luk 21:12, Luk 22:33; Joh 13:36-38, Joh 21:18
delivered: Act 16:23, Act 16:24; Mat 27:64-66
intending: Act 4:28; Est 3:6, Est 3:7, Est 3:13; Pro 19:21, Pro 27:1; Lam 3:37; Mat 26:5
Easter: Rather, the Passover, το [Strong's G3588], πασχα [Strong's G3957].
Geneva 1599
12:4 (3) And when he had apprehended him, he put [him] in prison, and delivered [him] to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
(3) The tyrants and wicked make a gallows for themselves even then when they do most according to their own will and fantasy.
John Gill
12:4 When he had apprehended him,.... When his officers he sent to take him had brought him:
he put him in prison; in the common prison, very likely where he had been once before, Acts 5:18
and delivered him to four quaternions of soldiers to keep him; each quaternion consisted of four soldiers, so that they were in all sixteen; and so the Syriac version renders it, "and delivered him to sixteen soldiers": how the Ethiopic version should make "seventeen" of them is pretty strange: these perhaps might take their turns to watch him by four at a time, two to whom he was chained, and two others to keep the doors; or all the sixteen together, being posted in one place or another for greater security: and it may be, that the reason of all this caution, and strong guard, might be, because it was remembered that he, and the rest of the apostles, when committed to the same prison some years ago, were delivered out of it:
intending after Easter, or the passover,
to bring him forth to the people; to insult and abuse him, and to put him to what death they should desire.
John Wesley
12:4 Four quaternions - Sixteen men, who watched by turns day and night.
Robert Jamieson, A. R. Fausset and David Brown
12:4 delivered him to four quaternions of soldiers--that is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch.
intending after Easter--rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here).
to bring him forth to the people--for execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.
12:512:5: Եւ Պետրոս ՚ի պահեստի՛ էր ՚ի բանտին. եւ աղօթք ստէ՛պ լինէին յեկեղեցւոյն վասն նորա առ Աստուած[2400]։ [2400] Օրինակ մի. Յեկեղեցին վասն նորա։
5. Պետրոսը բանտում մնում էր հսկողութեան ներքոյ. իսկ եկեղեցում նրա համար անդադար աղօթքներ էին արւում առ Աստուած:
5 Պետրոս բանտին մէջ պահուած էր, բայց եկեղեցին անդադար աղօթք կ’ընէր Աստուծոյ՝ անոր համար։
Եւ Պետրոս ի պահեստի էր ի բանտին, եւ աղօթք ստէպ լինէին յեկեղեցւոյն վասն նորա առ Աստուած:

12:5: Եւ Պետրոս ՚ի պահեստի՛ էր ՚ի բանտին. եւ աղօթք ստէ՛պ լինէին յեկեղեցւոյն վասն նորա առ Աստուած[2400]։
[2400] Օրինակ մի. Յեկեղեցին վասն նորա։
5. Պետրոսը բանտում մնում էր հսկողութեան ներքոյ. իսկ եկեղեցում նրա համար անդադար աղօթքներ էին արւում առ Աստուած:
5 Պետրոս բանտին մէջ պահուած էր, բայց եկեղեցին անդադար աղօթք կ’ընէր Աստուծոյ՝ անոր համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: Итак Петра стерегли в темнице, между тем церковь прилежно молилась о нем Богу.
12:5  ὁ μὲν οὗν πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ· προσευχὴ δὲ ἦν ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν περὶ αὐτοῦ.
12:5. ὁ (The-one) μὲν (indeed) οὖν (accordingly) Πέτρος (a-Petros) ἐτηρεῖτο (it-was-being-kept-unto) ἐν (in) τῇ (unto-the-one) φυλακῇ: (unto-a-guarding) προσευχὴ (a-goodly-holding-toward) δὲ (moreover) ἦν (it-was) ἐκτενῶς (unto-stretched-out) γινομένη ( becoming ) ὑπὸ (under) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) περὶ (about) αὐτοῦ. (of-it)
12:5. et Petrus quidem servabatur in carcere oratio autem fiebat sine intermissione ab ecclesia ad Deum pro eoPeter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him.
5. Peter therefore was kept in the prison: but prayer was made earnestly of the church unto God for him.
12:5. And so Peter was detained in prison. But prayers were being made without ceasing, by the Church, to God on his behalf.
12:5. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him:

5: Итак Петра стерегли в темнице, между тем церковь прилежно молилась о нем Богу.
12:5  ὁ μὲν οὗν πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ· προσευχὴ δὲ ἦν ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν περὶ αὐτοῦ.
12:5. et Petrus quidem servabatur in carcere oratio autem fiebat sine intermissione ab ecclesia ad Deum pro eo
Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him.
12:5. And so Peter was detained in prison. But prayers were being made without ceasing, by the Church, to God on his behalf.
12:5. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Между тем церковь прилежно молилась о нем Богу..." Замечание дает понять, что чудесное освобождение апостола было даровано особенно по молитве за него Церкви. "Они (т. е. верующие) находились теперь в самом опасном положении. Их устрашало и то, что тот (Иаков) убит, и то, что этот (Петр) посажен в темницу... Но - они не возмущались, не производили смут, а обратились к молитве, прибегли к этой непреоборимой поборнице..." (Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter's Imprisonment and Deliverance.
5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. 7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. 8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. 9 And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. 10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him. 11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. 13 And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. 16 But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. 17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. 18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judæa to Cæsarea, and there abode.

We have here an account of Peter's deliverance out of prison, by which the design of Herod against him was defeated, and his life preserved for further service, and a stop given to this bloody torrent. Now,

I. One thing that magnified his deliverance was that it was a signal answer to prayer (v. 5): Peter was kept in prison with a great deal of care, so that it was altogether impossible, either by force or by stealth, to get him out. But prayer was made without ceasing of the church unto God for him, for prayers and tears are the church's arms; therewith she fights, not only against her enemies, but for her friends: and to these means they have recourse. 1. The delay of Peter's trial gave them time for prayer. It is probable that James was hurried off so suddenly and so privately that they had not time to pray for him, God so ordering it that they should not have space to pray, when he designed they should not have the thing they prayed for. James must be offered upon the sacrifice and service of their faith, and therefore prayer for him is restrained and prevented; but Peter must be continued to them, and therefore prayer for him is stirred up, and time is given them for it, by Herod's putting off the prosecution. Howbeit, he meant not so, neither did his heart think so. 2. They were very particular in their prayers for him, that it would please God, some way or other, to defeat Herod's purpose, and to snatch the lamb out of the jaws of the lion. The death of James alarmed them to a greater fervency in their prayer for Peter; for, if they be broken thus with breach upon breach, they fear that the enemy will make a full end. Stephen is not, and James is not, and will they take Peter also? All these things are against them; this will be sorrow upon sorrow, Phil. ii. 27. Note, Though the death and sufferings of Christ's ministers may be made greatly to serve the interests of Christ's kingdom, yet it is the duty and concern of the church earnestly to pray for their life, liberty, and tranquillity; and sometimes Providence orders it that they are brought into imminent danger, to stir up prayer for them. 3. Prayer was made without ceasing; it was, proseuche ektenes--fervent prayer. It is the word that is used concerning Christ's praying in his agony more earnestly; it is the fervent prayer of the righteous man, that is effectual, and availeth much. Some think it denotes the constancy and continuance of their prayers; so we take it: They prayed without ceasing. It was an extended prayer; they prayed for his release in their public assemblies (private ones, perhaps, for fear of the Jews); then they went home, and prayed for it in their families; then retired into their closets, and prayed for it there; so they prayed without ceasing: or first one knot of them, and then another, and then a third, kept a day of prayer, or rather a night of prayer, for him, v. 12. Note, Times of public distress and danger should be praying times with the church; we must pray always, but then especially.

II. Another thing that magnified his deliverance was that when the king's commandment and decree drew near to be put in execution, then his deliverance was wrought, as Esth. ix. 1, 2. Let us observe when his deliverance came. 1. It was the very night before Herod designed to bring him forth, which made it to be so much the greater consolation to his friends and confusion to his enemies. It is probable some who had an interest in Herod, or those about him, had been improving it to get a discharge for Peter, but in vain; Herod resolves he shall die. And now they despair of prevailing in this way, for to-morrow is the day set for the bringing of him forth; and, it is likely, they will make as quick work with him as with his Master; and now God opened a door of escape for him. Note, God's time to help is when things are brought to the last extremity, when there is none shut up nor left (Deut. xxxii. 36), and for this reason it has been said, "The worse the better." When Isaac is bound upon the altar, and the knife in the hand, and the hand stretched out to slay him, then Jehovah--jireh, the Lord will provide. 2. It was when he was fast bound with two chains, between two soldiers; so that if he offer to stir he wakes them; and, besides this, though the prison-doors, no doubt, were locked and bolted, yet, to make sure work, the keepers before the door kept the prison, that no one might so much as attempt to rescue him. Never could the art of man do more to secure a prisoner. Herod, no doubt, said, as Pilate (Matt. xxvii. 65), make it as sure as you can. When men will think to be too hard for God, God will make it appear that he is too hard for them. 3. It was when he was sleeping between the soldiers, fast asleep; (1.) Not terrified with his danger, though it was very imminent, and there was no visible way for his escape. There was but a step between him and death, and yet he could lay himself down in peace, and sleep--sleep in the midst of his enemies--sleep when, it may be, they were awake, having a good cause that he suffered for, and a good conscience that he suffered with, and being assured that God would issue his trial that way that should be most for his glory. Having committed his cause to him that judgeth righteously, his soul dwells at ease; and even in prison, between two soldiers, God gives him sleep, as he doth to his beloved. (2.) Not expecting his deliverance. He did not keep awake, looking to the right hand, or to the left, for relief, but lay asleep, and was perfectly surprised with his deliverance. Thus the church (Ps. cxxvi. 1): We were like those that dream.

III. It also magnified his deliverance very much that an angel was sent from heaven on purpose to rescue him, which made his escape both practicable and warrantable. This angel brought him a legal discharge, and enabled him to make use of it.

1. The angel of the Lord came upon him; epeste--stood over him. He seemed as one abandoned by men, yet not forgotten of his God; The Lord thinketh upon him. Gates and guards kept all his friends from him, but could not keep the angels of God from him: and they invisibly encamp round about those that fear God, to deliver them (Ps. xxxiv. 7), and therefore they need not fear, though a host of enemies encamp against them, Ps. xxvii. 3. Wherever the people of God are, and however surrounded, they have a way open heavenward, nor can any thing intercept their intercourse with God.

2. A light shone in the prison. Though it is a dark place, and in the night, Peter shall see his way clear. Some observe that we do not find in the Old Testament that where angels appeared the light shone round about them; for that was a dark dispensation, and the glory of angels was then veiled. But in the New Testament, when mention is made of the appearing of the angels, notice is taken of the light that they appeared in; for it is by the gospel that the upper world is brought to light. The soldiers to whom Peter was chained were either struck into a deep sleep for the present (as Saul and his soldiers were when David carried off his spear and cruise of water), or, if they were awake, the appearance of the angel made them to shake, and to become as dead men, as it was with the guard set on Christ's sepulchre.

3. The angel awoke Peter, by giving him a blow on his side, a gentle touch, enough to rouse him out of his sleep, though so fast asleep that the light that shone upon him did not awaken him. When good people slumber in a time of danger, and are not awakened by the light of the word, and the discoveries it gives them, let them expect to be smitten on the side by some sharp affliction; better be raised up so than left asleep. The language of this stroke was, Arise up quickly; not as if the angel feared coming short by his delay, but Peter must not be indulged in it. When David hears the sound of the going on the tops of the mulberry trees, then he must rise up quickly, and bestir himself.

4. His chains fell off from his hands. It seems they had handcuffed him, to make him sure, but God loosed his bands; and, if they fall off from his hands, it is as well as if he had the strength of Samson to break them like threads of tow. Tradition makes a mighty rout about these chains, and tells a formal story that one of the soldiers kept them for a sacred relic, and they were long after presented to Eudoxia the empress, and I know not what miracles are said to have been wrought by them; and the Romish church keeps a feast on the first of August yearly in remembrance of Peter's chains, festum vinculorum Petri--The feast of Peter's chains; whereas this was at the passover. Surely they are thus fond of Peter's chains in hope with them to enslave the world!

5. He was ordered to dress himself immediately, and follow the angel; and he did so, v. 8, 9. When Peter was awake he knew not what to do but as the angel directed him. (1.) He must gird himself; for those that slept in their clothes ungirded themselves, so that they had nothing to do, when they got up, but to fasten their girdles. (2.) He must bind on his sandals, that he might be fit to walk. Those whose bonds are loosed by the power of divine grace must have their feet shod with the preparation of the gospel of peace. (3.) He must cast his garments about him, and come away as he was, and follow the angel; and he might go with a great deal of courage and cheerfulness who had a messenger from heaven for his guide and guard. He went out, and followed him. Those who are delivered out of a spiritual imprisonment must follow their deliverer, as Israel when they went out of the house of bondage did; they went out, not knowing whither they went, but whom they followed. Now it is said, when Peter went out after the angel, he knew not that it was true which was done by the angel, that it was really a matter of fact, but thought he saw a vision; and, if he did, it was not the first he had seen: but by this it appears that a heavenly vision was so plain, and carried so much of its own evidence along with it, that it was difficult to distinguish between what was done in fact and what was done in vision. When the Lord brought back the captivity of his people we were like those that dream, Ps. cxxvi. 1. Peter was so; he thought the news was too good to be true.

6. He was led safely by the angel out of danger, v. 10. Guards were kept at one pass and at another, which they were to make their way through when they were out of the prison, and they did so without any opposition; nay, for aught that appears, without any discovery: either their eyes were closed; or their hands were tied, or their hearts failed them; so it was that the angel and Peter safely passed the first and second ward. Those watchmen represented the watchmen of the Jewish church, on whom God had poured out a spirit of slumber, eyes that they should not see and ears that they should not hear, Rom. xi. 8. His watchmen are blind, sleeping, lying down, and loving to slumber. But still there is an iron gate, after all, that will stop them, and, if the guards can but recover themselves, there they may recover their prisoner, as Pharaoh hoped to retake Israel at the Red Sea. However, up to that gate they march, and, like the Red Sea before Israel, it opened to them. They did not so much as put a hand to it, but it opened of its own accord, by an invisible power; and thus was fulfilled in the letter what was figuratively promised to Cyrus (Isa. xlv. 1, 2): I will open before him the two-leaved gates, will break in pieces the gates of brass, and cut in sunder the bars of iron. And probably the iron gate shut again of itself, that none of the guards might pursue Peter. Note, When God will work salvation for his people, no difficulties in their way are insuperable; but even gates of iron are made to open of their own accord. This iron gate led him into the city out of the castle or tower; whether within the gates of the city or without is not certain, so that, when they were through this, they were got into the street. This deliverance of Peter represents to us our redemption by Christ, which is often spoken of as the setting of prisoners free, not only the proclaiming of liberty to the captives, but the bringing of them out of the prison-house. The application of the redemption in the conversion of souls is the sending forth of the prisoners, by the blood of the covenant, out of the pit wherein is no water, Zech. ix. 11. The grace of God, like this angel of the Lord, brings light first into the prison, by the opening of the understanding, smites the sleeping sinner on the side by the awakening of the conscience, causes the chains to fall off from the hands by the renewing of the will, and then gives the word of command, Gird thyself, and follow me. Difficulties are to be passed through, and the opposition of Satan and his instruments, a first and second ward, an untoward generation, from which we are concerned to save ourselves; and we shall be saved by the grace of God, if we put ourselves under the divine conduct. And at length the iron gate shall be opened to us, to enter into the New Jerusalem, where we shall be perfectly freed from all the marks of our captivity, and brought into the glorious liberty of the children of God.

7. When this was done, the angel departed from him, and left him to himself. He was out of danger from his enemies, and needed no guard. He knew where he was, and how to find out his friends, and needed no guide, and therefore his heavenly guard and guide bids him farewell. Note, Miracles are not to be expected when ordinary means are to be used. When Peter has now no more wards to pass, nor iron gates to get through, he needs only the ordinary invisible ministration of the angels, who encamp round about those that fear God, and deliver them.

IV. Having seen how his deliverance was magnified, we are next to see how it was manifested both to himself and others, and how, being made great, it was made known. We are here told,

1. How Peter came to himself, and so came himself to the knowledge of it, v. 11. So many strange and surprising things coming together upon a man just awoke out of sleep put him for the present into some confusion; so that he knew not where he was, nor what he did, nor whether it was fancy or fact; but at length Peter came to himself, was thoroughly awake, and found that it was not a dream, but a real thing: "Now I know of a surety, now I know alethos--truly, now I know that it is truth, and not an illusion of the fancy. Now I am well satisfied concerning it that the Lord Jesus hath sent his angel, for angels are subject to him and go on his errands, and by him hath delivered me out of the hands of Herod, who thought he had me fast, and so hath disappointed all the expectation of the people of the Jews, who doubted not to see Peter cut off the next day, and hoped it was the one neck of Christianity, in which it would all be struck off at one blow." For this reason it was a cause of great expectation, among not only the common people, but the great people of the Jews. Peter, when he recollected himself, perceived of a truth what great things God had done for him, which at first he could not believe for joy. Thus souls who are delivered out of a spiritual bondage are not at first aware what God has wrought in them. Many have the truth of grace that want the evidence of it. They are questioning whether there be indeed this change wrought in them, or whether they have not been all this while in a dream. But when the Comforter comes, whom the Father will send sooner or later, he will let them know of a surety what a blessed change is wrought in them, and what a happy state they are brought into.

2. How Peter came to his friends, and brought the knowledge of it to them. Here is a particular account of this, and it is very interesting.

(1.) He considered the thing (v. 12), considered how imminent his danger was, how great his deliverance; and now what has he to do? What improvement must he make of this deliverance? What must he do next? God's providence leaves room for the use of our prudence; and, though he has undertaken to perform and perfect what he has begun, yet he expects we should consider the thing.

(2.) He went directly to a friend's house, which, it is likely, lay near to the place where he was; it was the house of Mary, a sister of Barnabas, and mother of John Mark, whose house, it should seem, was frequently made use of for the private meeting of the disciples, either because it lay obscure, or because she was more forward than others were to open her doors to them; and, no doubt, it was, like the house of Obededom, blessed for the ark's sake. A church in the house makes it a little sanctuary.

(3.) There he found many that were gathered together praying, at the dead time of the night, praying for Peter, who was the next day to come upon his trial, that God would find out some way or other for his deliverance. Observe, [1.] They continued in prayer, in token of their importunity; they did not think it enough once to have presented his case to God, but they did it again and again. Thus men ought always to pray, and not to faint. As long as we are kept waiting for a mercy we must continue praying for it. [2.] It should seem that now when the affair came near to a crisis, and the very next day was fixed for the determining of it, they were more fervent in prayer than before; and it was a good sign that God intended to deliver Peter when he thus stirred up a spirit of prayer for his deliverance, for he never said to the seed of Jacob, Seek ye my face in vain. [3.] They gathered together for prayer on this occasion; though this would made them obnoxious to the government if they were discovered, yet they know what an encouragement Christ gave to joint-prayer, Matt. xviii. 19, 20. And it was always the practice of God's praying people to unite their forces in prayer, as 2 Chron. xx. 4; Esth. iv. 16. [4.] They were many that were got together for this work, as many perhaps as the room would hold; and first one prayed, and then another, of those who gave themselves to the word and prayer, the rest joining with them; or, if they had not ministers among them, no doubt but there were many private Christians that knew how to pray, and to pray pertinently, and to continue long in prayer when the affections of those who joined were so stirred as to keep pace with them upon such an occasion. This was in the night, when others were asleep, which was an instance both of their prudence and of their zeal. Note, It is good for Christians to have private meetings for prayer, especially in times of distress, and not to let fall nor forsake such assemblies. [5.] Peter came to them when they were thus employed, which was an immediate present answer to their prayer. It was as if God should say, "You are praying that Peter may be restored to you; now here he is." While they are yet speaking, I will hear, Isa. lxv. 24. Thus the angel was sent with an answer of peace to Daniel's prayer, while he was praying, Dan. ix. 20, 21. Ask, and it shall be given.

(4.) He knocked at the gate, and had much ado to get them to let him in (v. 13-16): Peter knocked at the door of the gate, designing by it to awaken them out of their sleep, and, for aught that appears, not knowing that he disturbed them in their devotions. Yet, if his friends were permitted to speak with him in private in the prison, it is possible he might know of this appointment, and it was this which he recollected and considered when he determined to go to that house, where he knew he should find many of his friends together. Now when he knocked there, [1.] A damsel came to hearken; not to open the door till she knew who was there, a friend or a foe, and what their business was, fearing informers. Whether this damsel was one of the family or one of the church, whether a servant or a daughter, does not appear; it should seem, by her being named, that she was of note among the Christians, and more zealously affected to the better part than most of her age. [2.] She knew Peter's voice, having often heard him pray, and preach, and discourse, with a great deal of pleasure. But, instead of letting him in immediately out of the cold, she opened not the gate for gladness. Thus sometimes, in a transport of affection to our friends, we do that which is unkind. In an ecstasy of joy she forgets herself, and opened not the gate. [3.] She ran in, and probably went up to an upper room where they were together, and told them that Peter was certainly at the gate, though she had not courage enough to open the gate, for fear she should be deceived, and it should be the enemy. But, when she spoke of Peter's being there, they said, "Thou art mad; it is impossible it should be he, for he is in prison." Sometimes that which we most earnestly wish for we are most backward to believe, because we are afraid of imposing upon ourselves, as the disciples, who, when Christ had risen, believed not for joy. However, she stood to it that it was he. Then said they, It is his angel, v. 15. First, "It is a messenger from him, that makes use of his name;" so some take it; angelos often signifies no more than a messenger. It is used of John's messengers (Luke vii. 24, 27), of Christ's, Luke ix. 52. When the damsel was confident it was Peter, because she knew his voice, they thought it was because he that stood at the door had called himself Peter, and therefore offer this solution of the difficulty, "It is one that comes with an errand from him, and thou didst mistake as if it had been he himself." Dr. Hammond thinks this the easiest way of understanding it. Secondly, "It is his guardian angel, or some other angel that has assumed his shape and voice, and stands at the gate in his resemblance." Some think that they supposed his angel to appear as a presage of his death approaching; and this agrees with a notion which the vulgar have, that sometimes before persons have died their ward has been seen, that is, some spirit exactly in their likeness for countenance and dress, when they themselves have been at the same time in some other place; they call it their ward, that is, their angel, who is their guard. If so, they concluded this an ill omen, that their prayers were denied, and that the language of the apparition was, "Let it suffice you, Peter must die, say no more of that matter." And, if we understand it so, it only proves that they had then such an opinion of a man's ward being seen a little before his death, but does not prove that there is such a thing. Others think they took this to be an angel from heaven, sent to bring them a grant to their prayers. But why should they imagine that angel to assume the voice and shape of Peter, when we find not any thing like it in the appearance of angels? Perhaps they herein spoke the language of the Jews, who had a fond conceit that every good man has a particular tutelar angel, that has the charge of him, and sometimes personates him. The heathen called it a good genius, that attended a man; but, since no other scripture speaks of such a thing, this alone is too weak to bear the weight of such a doctrine. We are sure that the angels are ministering spirits for the good of the heirs of salvation, that they have a charge concerning them, and pitch their tents round about them; and we need not be solicitous that every particular saint should have his guardian angel, when we are assured he has a guard of angels.

(5.) At length they let him in (v. 16): He continued knocking though they delayed to open to him, and at last they admitted him. The iron gate which opposed his enlargement opened of itself, without so much as once knocking at it; but the door of his friend's house that was to welcome him does not open of its own accord, but must be knocked at, long knocked at; lest Peter should be puffed up by the honours which the angel did him, he meets with this mortification, by a seeming slight which his friends put upon him. But, when they saw him, they were astonished, were filled with wonder and joy in him, as much as they were but just now with sorrow and fear concerning him. It was both surprising and pleasing to them in the highest degree.

(6.) Peter gave them an account of his deliverance. When he came to the company that were gathered together with so much zeal to pray for him, they gathered about him with no less zeal to congratulate him on his deliverance; and herein they were so noisy that when Peter himself begged them to consider what peril he was yet in, if they should be overheard, he could not make them hear him, but was forced to beckon to them with the hand to hold their peace, and had much ado thereby to command silence, while he declared unto them how the Lord Jesus had by an angel brought him out of prison; and it is very likely, having found them praying for his deliverance, he did not part with them till he and they had together solemnly given thanks to God for his enlargement; or, if he could not stay to do it, it is probable they staid together to do it; for what is won by prayer must be worn with praise; and God must always have the glory of that which we have the comfort of. When David declares what God had done for his soul, he blesses God who had not turned away his prayer, Ps. lxvi. 16, 20.

(7.) Peter sent the account to others of his friends: Go, show these things to James, and to the brethren with him, who perhaps were met together in another place at the same time, upon the same errand to the throne of grace, which is one way of keeping up the communion of saints and wrestling with God in prayer--acting in concert, though at a distance, like Esther and Mordecai. He would have James and his company to know of his deliverance, not only that they might be eased of their pain and delivered from their fears concerning Peter, but that they might return thanks to God with him and for him. Observe, Though Herod had slain one James with the sword, yet here was another James, and that in Jerusalem too, that stood up in his room to preside among the brethren there; for, when God has work to do, he will never want instruments to do it with.

(8.) Peter had nothing more to do for the present than to shift for his own safety, which he did accordingly: He departed, and went into another place more obscure, and therefore more safe. He knew the town very well, and knew where to find a place that would be a shelter to him. Note, Even the Christian law of self-denial and suffering for Christ has not abrogated and repealed the natural law of self-preservation, and care for our own safety, as far as God gives an opportunity of providing for it by lawful means.

V. Having seen the triumph of Peter's friends in his deliverance, let us next observe the confusion of his enemies thereupon, which was so much the greater because people's expectation was so much raised of the putting of him to death. 1. The guards were in the utmost consternation upon it, for they knew how highly penal it was to them to let a prisoner escape that they had charge of (v. 18): As soon as it was day, and they found the prisoner gone, there was no small stir or strife, as some read it, among the soldiers, what had become of Peter; he is gone, and nobody knows how or which way. They thought themselves as sure as could be of him but last night; yet now the bird is flown, and they can hear no tale nor tidings of him. This set them together by the ears; one says, "It was your fault;" the other, "Nay, but it was yours;" having no other way to clear themselves, but by accusing one another. With us, if but a prisoner for debt escape, the sheriff must answer for the debt. Thus have the persecutors of the gospel of Christ been often filled with vexation to see its cause conquering, notwithstanding the opposition they have given to it. 2. Houses were searched in vain for the rescued prisoner (v. 19): Herod sought for him, and found him not. Who can find whom God hath hidden? Baruch and Jeremiah are safe, though searched for, because the Lord has hidden them, Jer. xxxvi. 26. In times of public danger, all believers have God for their hiding-place, which is such a secret, that there the ignorant world cannot find them; such a strength, that the impotent world cannot reach them. 3. The keepers were reckoned with for a permissive escape: Herod examined the keepers, and finding that they could give no satisfactory account how Peter got away, he commanded that they should be put to death, according to the Roman law, and that 1 Kings xx. 39, If by any means he be missing, then shall thy life go for his life. It is probable that these keepers had been more severe with Peter than they needed to be (as the jailor, ch. xvi. 24), and had been abusive to him, and to others that had been their prisoners upon the like account; and now justly are they put to death for that which was not their fault, and by him too that had set them to work to vex the church. When the wicked are thus snared in the work of their own hands, the Lord is known by the judgments which he executes. Or, if they had not thus made themselves obnoxious to the justice of God, and it be thought hard that innocent men should suffer thus for that which was purely the act of God, we may easily admit the conjectures of some, that though they were commanded to be put to death, to please the Jews, who were sadly disappointed by Peter's escape, yet they were not executed; but Herod's death, immediately after, prevented it. 4. Herod himself retired upon it: He went down from Judea to Cesarea, and there abode. He was vexed to the heart, as a lion disappointed of his prey; and the more because he had so much raised the expectation of the people of the Jews concerning Peter, had told them how he would very shortly gratify them with the sight of Peter's head in a charger, which would oblige them as much as John Baptist's did Herodias; it made him ashamed to be robbed of this boasting, and to see himself, notwithstanding his confidence, disabled to make his words good. This is such a mortification to his proud spirit that he cannot bear to stay in Judea, but away he goes to Cesarea. Josephus mentions this coming of Herod to Cesarea, at the end of the third year of his reign over all Judea (Antiq. 19. 343), and says, he came thither to solemnize the plays that were kept there, by a vast concourse of the nobility and gentry of the kingdom, for the health of Cæsar, and in honour of him.
Adam Clarke: Commentary on the Bible - 1831
12:5: Prayer was made without ceasing - The Greek word εκτενης signifies both fervor and earnestness, as well as perseverance. These prayers of the Church produced that miraculous interference mentioned below, and without which Peter could not have thus escaped from the hands of this ruthless king.
Albert Barnes: Notes on the Bible - 1834
12:5: But prayer was made - The church was apprised of his imprisonment and danger, and had no resource but to apply to God by prayer. In scenes of danger there is no other refuge; and the result shows that even in most discouraging circumstances God can hear prayer. Nothing scarcely could appear more hopeless than the idea of rescuing Peter out of the hands of Herod, and out of the prison, and out of the custody of sixteen men, by prayer. But the prayer of faith Was pRev_alent with God.
Without ceasing - Intense, steady, ardent prayer. The word used here ἐκτενής ektenē s is found in only one other place in the New Testament, Pe1 4:8, "Have fervent charity among yourselves." The word has rather the idea that their prayer was earnest and fervent than that it was constant.
Of the church - By the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: prayer was made without ceasing: or, instant and earnest prayer was made, Act 12:12; Isa 62:6, Isa 62:7; Mat 18:19; Luk 18:1; Co1 12:26; Co2 1:11; Eph 6:18-20; Th1 5:17; Heb 13:3; Jam 5:16
Geneva 1599
12:5 (4) Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
(4) The prayers of the godly overturn the counsel of tyrants, obtain angels from God, break the prison, unloose the chains, put Satan to flight, and preserve the Church.
John Gill
12:5 Peter therefore was kept in prison,.... Till the feast of the passover was at an end:
but prayer was made without ceasing of the church unto God for him; this was not done by them as a body together, but either by them in several bands at different places, or by some of the principal of the church at some one certain place, and where they might frequently change companies, and keep on a continual incessant prayer for days together; and whereas it is very likely it might be at the beginning of the passover, when Peter was taken up, and it was now at the close of it, when he was delivered, the church might be engaged by companies alternately, a whole week together, in prayer, on this occasion.
John Wesley
12:5 Continual prayer was made for him - Yet when their prayer was answered, they could scarce believe it, Acts 12:15. But why had they not prayed for St. James also? Because he was put to death as soon as apprehended.
Robert Jamieson, A. R. Fausset and David Brown
12:5 prayer was made without ceasing--rather, "instant," "earnest," "urgent" (Margin); as in Lk 22:44; Acts 26:7; and 1Pet 4:8 (see Greek).
of the church unto God for him--not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (Acts 12:12). And this was kept up during all the days of unleavened bread.
12:612:6: Իբրեւ կամեցաւ զնա ածել Հերովդէս. ՚ի գիշերին յայնմիկ էր Պետրոս ՚ի քո՛ւն ՚ի մէջ երկուց զինուորաց՝ կապեալ կրկի՛ն շղթայիւք. եւ պահապանքն առաջի դրանն պահէին զբանտն[2401]։ [2401] Ոմանք. Ածել զնա Հերովդէս։
6. Եւ երբ Հերովդէսն ուզեց նրան դուրս բերել, այն գիշեր Պետրոսը, կրկնակի շղթաներով կապուած, երկու զինուորների միջեւ քնած էր. իսկ պահապանները դռան առաջ բանտը պահպանում էին:
6 Հերովդէս կ’ուզէր զանիկա յաջորդ օրը դուրս բերել, բայց այն գիշերը Պետրոս երկու զինուորներու մէջտեղ կը քնանար կրկին շղթաներով կապուած։ Պահապանները դրանը առջեւ բանտին կը հսկէին։
Իբրեւ կամեցաւ զնա ածել Հերովդէս, ի գիշերին յայնմիկ էր Պետրոս ի քուն ի մէջ երկուց զինուորաց` կապեալ կրկին շղթայիւք, եւ պահապանքն առաջի դրանն պահէին զբանտն:

12:6: Իբրեւ կամեցաւ զնա ածել Հերովդէս. ՚ի գիշերին յայնմիկ էր Պետրոս ՚ի քո՛ւն ՚ի մէջ երկուց զինուորաց՝ կապեալ կրկի՛ն շղթայիւք. եւ պահապանքն առաջի դրանն պահէին զբանտն[2401]։
[2401] Ոմանք. Ածել զնա Հերովդէս։
6. Եւ երբ Հերովդէսն ուզեց նրան դուրս բերել, այն գիշեր Պետրոսը, կրկնակի շղթաներով կապուած, երկու զինուորների միջեւ քնած էր. իսկ պահապանները դռան առաջ բանտը պահպանում էին:
6 Հերովդէս կ’ուզէր զանիկա յաջորդ օրը դուրս բերել, բայց այն գիշերը Պետրոս երկու զինուորներու մէջտեղ կը քնանար կրկին շղթաներով կապուած։ Պահապանները դրանը առջեւ բանտին կը հսկէին։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: Когда же Ирод хотел вывести его, в ту ночь Петр спал между двумя воинами, скованный двумя цепями, и стражи у дверей стерегли темницу.
12:6  ὅτε δὲ ἤμελλεν προαγαγεῖν αὐτὸν ὁ ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν.
12:6. Ὅτε (Which-also) δὲ (moreover) ἤμελλεν (it-was-impending) προσαγαγεῖν (to-have-had-led-toward) αὐτὸν (to-it,"ὁ (the-one) Ἡρῴδης, (a-Herodes,"τῇ (unto-the-one) νυκτὶ (unto-a-night) ἐκείνῃ (unto-the-one-thither) ἦν (it-was) ὁ (the-one) Πέτρος (a-Petros) κοιμώμενος (being-reposed-unto) μεταξὺ (with-together) δύο (of-two) στρατιωτῶν (of-amass-belongers) δεδεμένος (having-had-come-to-be-binded) ἁλύσεσιν (unto-un-loosings) δυσίν , ( unto-two ,"φύλακές (guards) τε (also) πρὸ (before) τῆς (of-the-one) θύρας (of-a-portal) ἐτήρουν (they-were-keeping-unto) τὴν (to-the-one) φυλακήν. (to-a-guarding)
12:6. cum autem producturus eum esset Herodes in ipsa nocte erat Petrus dormiens inter duos milites vinctus catenis duabus et custodes ante ostium custodiebant carceremAnd when Herod would have brought him forth, the same night, Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
6. And when Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison.
12:6. And when Herod was ready to produce him, in that same night, Peter was sleeping between two soldiers, and was bound with two chains. And there were guards in front of the door, guarding the prison.
12:6. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison:

6: Когда же Ирод хотел вывести его, в ту ночь Петр спал между двумя воинами, скованный двумя цепями, и стражи у дверей стерегли темницу.
12:6  ὅτε δὲ ἤμελλεν προαγαγεῖν αὐτὸν ὁ ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν.
12:6. cum autem producturus eum esset Herodes in ipsa nocte erat Petrus dormiens inter duos milites vinctus catenis duabus et custodes ante ostium custodiebant carcerem
And when Herod would have brought him forth, the same night, Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
12:6. And when Herod was ready to produce him, in that same night, Peter was sleeping between two soldiers, and was bound with two chains. And there were guards in front of the door, guarding the prison.
12:6. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "В ту ночь...", т. е. перед тем днем, когда Ирод хотел судить Петра "Петр спал между двумя воинами...", прикованный к ним двумя цепями, как полагалось усиленною охраною (Флав. Археол. XVIII:6, 7; Плин. Ер. X:65).
Adam Clarke: Commentary on the Bible - 1831
12:6: Sleeping between two soldiers, bound with two chains - Two soldiers guarded his person; his right hand being bound to the left hand of one, and his left hand bound to the right hand of the other. This was the Roman method of guarding their prisoners, and appears to be what is intimated in the text.
Albert Barnes: Notes on the Bible - 1834
12:6: And when Herod would have brought him forth - When he was about to bring him to be put to death.
The same night - That is, the night preceding. The intention of Herod was to bring him out as soon as the Passover was over; but during the night which immediately preceded the day in which he intended to bring him to punishment, Peter was rescued.
Peter was sleeping - Here is an instance of remarkable composure, and an illustration of the effects of peace of conscience and of confidence in God. It was doubtless known to Peter what the intention of Herod was. James had just been put to death, and Peter had no reason to expect a better fate. And yet in this state he slept as quietly as if there had been no danger, and it was necessary that he should be roused even by an angel to contemplate his condition and to make his escape. There is nothing that will give quiet rest and gentle sleep so certainly as a conscience void of offence; and in the midst of imminent dangers, he who confides in God may rest securely and calmly. Compare Psa 3:5; Psa 4:8.
Between two soldiers - See the notes on Act 12:4. Peter was bound to the two. His left hand was chained to the right hand of one of the soldiers, and his right hand to the left hand of the other. This was a common mode of securing prisoners among the Romans. See abundant authorities for this quoted in Lardner's Credibility, part 1, chapter 10: section 9, London edition, 1829, vol. i. p. 242, 243, etc.
And the keepers ... - See Act 12:4. Two soldiers were stationed at the door. We may see now that every possible precaution was used to ensure the safe custody of Peter:
(1) He was in prison.
(2) he was under the charge of sixteen men, who could relieve each other when weary, and thus every security was given that he could not escape by inattention on their part.
(3) he was bound fast between two men. And,
(4) He was further guarded by two others, whose business it was to watch the door of the prison. It is to be remembered, also, that it was death for a Roman soldier to be found sleeping at his post. But God can deliver in spite of all the precautions of people; and it is easy for him to overcome the most cunning devices of his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: the same: Gen 22:14; Deu 32:26; Sa1 23:26, Sa1 23:27; Psa 3:5, Psa 3:6, Psa 4:8; Isa 26:3, Isa 26:4; Phi 4:6, Phi 4:7; Heb 13:6
bound: Act 21:33, Act 28:20; Jer 40:4; Eph 6:20 *marg. Ti2 1:16
and the: Act 5:23; Mat 28:4
John Gill
12:6 And when Herod would have brought him forth,.... The next morning; so he had determined not to dismiss him, but to expose him to the people, and to put him to such a death they should choose:
the same night, Peter was sleeping between two soldiers; fearless of death, being in a good cause, and having nothing to ruffle and disturb his mind; and though he was in a prison, and in such company, God gave him, his beloved, sleep:
bound with two chains; one on one hand, and one on the other, each of which were fastened to the soldiers; that on his right hand was fastened to the left hand of the soldier, that was on that side; and that on his left hand to the right hand of the soldier, on the other side him; such security was made, that he might not get away from them; to which is added,
and the keepers before the door kept the prison; or watched it, that nobody went in, or came out.
John Wesley
12:6 Peter was sleeping - Easy and void of fear; between two soldiers - Sufficiently secured to human appearance.
Robert Jamieson, A. R. Fausset and David Brown
12:6 And when Herod would have brought him forth--"was going to bring him forth."
the same night--but a few hours before the intended execution. Thus long were the disciples kept waiting; their prayers apparently unavailing, and their faith, as would seem from the sequel, waxing feeble. Such, however, is the "law" of God's procedure (Deut 32:36 and see on Jn 21:3).
Peter was sleeping between two soldiers, bound with two chains--Roman prisoners had a chain fastened at one end to the wrist of their fight hand, and at the other to the wrist of a soldier's left hand, leaving the right arm of the keeper free in case of any attempt to escape. For greater security the prisoner was sometimes, as here, chained to two soldiers, one on each side. (See Acts 21:23.) Ye think your prey secure, bloodthirsty priests and thou obsequious tyrant who, to "please the Jews," hast shut in this most eminent of the servants of Christ within double gates, guarded by double sentinels, while double keepers and double chains seem to defy all rescue! So thought the chief priests, who "made the sepulchre of the Lord sure, sealing the stone and setting a watch." But "He that sitteth in heaven shall laugh at you." Meanwhile, "Peter is sleeping!" In a few hours he expects a stingless death; "neither counts he his life dear unto him, so that he may finish his course with joy and the ministry which he has received of the Lord Jesus." In this frame of spirit he has dropped asleep, and lies the picture of peace.
12:712:7: Եւ ահա՛ հրեշտակ Տեառն եկն եկա՛ց ՚ի վերայ, եւ լո՛յս ծագեաց ՚ի տանն՝ եւ խթեա՛ց զկողսն Պետրոսի, յարո՛յց զնա՝ եւ ասէ. Արի՛ վաղվաղակի։ Եւ անկա՛ն շղթայքն ՚ի ձեռաց նորա[2402]։ [2402] Յօրինակին պակասէր. Հրեշտակ Տեառի եկն եկաց։ Ոմանք. Եւ խթեաց զկողն Պետրոսի, զարթոյց զնա։
7. Եւ ահա Տիրոջ հրեշտակը եկաւ, կանգնեց մօտը, ու մի լոյս ծագեց այդ տեղի վրայ: Ապա բոթեց Պետրոսի կողերը, նրան վեր կացրեց՝ ասելով. «Իսկոյն վե՛ր կաց»: Եւ շղթաներն ընկան նրա ձեռքից:
7 Յանկարծ Տէրոջը հրեշտակը եկաւ քովը կայնեցաւ։ Տանը մէջ լոյս մը ծագեցաւ։ Հրեշտակը Պետրոսին կողը խթելով՝ արթնցուց զանիկա ու ըսաւ. «Շուտով ելի՛ր»։ Շղթաները անոր ձեռքերէն վար ինկան։
Եւ ահա հրեշտակ Տեառն եկն եկաց ի վերայ, եւ լոյս ծագեաց ի տանն, եւ խթեաց զկողսն Պետրոսի, յարոյց զնա եւ ասէ. Արի վաղվաղակի: Եւ անկան շղթայքն ի ձեռաց նորա:

12:7: Եւ ահա՛ հրեշտակ Տեառն եկն եկա՛ց ՚ի վերայ, եւ լո՛յս ծագեաց ՚ի տանն՝ եւ խթեա՛ց զկողսն Պետրոսի, յարո՛յց զնա՝ եւ ասէ. Արի՛ վաղվաղակի։ Եւ անկա՛ն շղթայքն ՚ի ձեռաց նորա[2402]։
[2402] Յօրինակին պակասէր. Հրեշտակ Տեառի եկն եկաց։ Ոմանք. Եւ խթեաց զկողն Պետրոսի, զարթոյց զնա։
7. Եւ ահա Տիրոջ հրեշտակը եկաւ, կանգնեց մօտը, ու մի լոյս ծագեց այդ տեղի վրայ: Ապա բոթեց Պետրոսի կողերը, նրան վեր կացրեց՝ ասելով. «Իսկոյն վե՛ր կաց»: Եւ շղթաներն ընկան նրա ձեռքից:
7 Յանկարծ Տէրոջը հրեշտակը եկաւ քովը կայնեցաւ։ Տանը մէջ լոյս մը ծագեցաւ։ Հրեշտակը Պետրոսին կողը խթելով՝ արթնցուց զանիկա ու ըսաւ. «Շուտով ելի՛ր»։ Շղթաները անոր ձեռքերէն վար ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: И вот, Ангел Господень предстал, и свет осиял темницу. [Ангел], толкнув Петра в бок, пробудил его и сказал: встань скорее. И цепи упали с рук его.
12:7  καὶ ἰδοὺ ἄγγελος κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῶ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ πέτρου ἤγειρεν αὐτὸν λέγων, ἀνάστα ἐν τάχει. καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν.
12:7. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged) ἐπέστη, (it-had-stood-upon,"καὶ (and) φῶς (a-light) ἔλαμψεν (it-lamped) ἐν (in) τῷ (unto-the-one) οἰκήματι: (unto-a-housing-to) πατάξας (having-smote) δὲ (moreover) τὴν (to-the-one) πλευρὰν (to-a-sideness) τοῦ (of-the-one) Πέτρου (of-a-Petros) ἤγειρεν (it-roused) αὐτὸν (to-it) λέγων (forthing,"Ἀνάστα (Thou-should-have-had-stood-up) ἐν (in) τάχει: (unto-a-quickness) καὶ (and) ἐξέπεσαν (they-fell-out) αὐτοῦ (of-it,"αἱ (the-ones) ἁλύσεις (un-loosings,"ἐκ (out) τῶν (of-the-ones) χειρῶν. (of-hands)
12:7. et ecce angelus Domini adstitit et lumen refulsit in habitaculo percussoque latere Petri suscitavit eum dicens surge velociter et ceciderunt catenae de manibus eiusAnd behold an angel of the Lord stood by him and a light shined in the room. And he, striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands.
7. And behold, an angel of the Lord stood by him, and a light shined in the cell: and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands.
12:7. And behold, an Angel of the Lord stood near, and a light shined forth in the cell. And tapping Peter on the side, he awakened him, saying, “Rise up, quickly.” And the chains fell from his hands.
12:7. And, behold, the angel of the Lord came upon [him], and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from [his] hands.
And, behold, the angel of the Lord came upon [him], and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from [his] hands:

7: И вот, Ангел Господень предстал, и свет осиял темницу. [Ангел], толкнув Петра в бок, пробудил его и сказал: встань скорее. И цепи упали с рук его.
12:7  καὶ ἰδοὺ ἄγγελος κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῶ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ πέτρου ἤγειρεν αὐτὸν λέγων, ἀνάστα ἐν τάχει. καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν.
12:7. et ecce angelus Domini adstitit et lumen refulsit in habitaculo percussoque latere Petri suscitavit eum dicens surge velociter et ceciderunt catenae de manibus eius
And behold an angel of the Lord stood by him and a light shined in the room. And he, striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands.
12:7. And behold, an Angel of the Lord stood near, and a light shined forth in the cell. And tapping Peter on the side, he awakened him, saying, “Rise up, quickly.” And the chains fell from his hands.
12:7. And, behold, the angel of the Lord came upon [him], and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from [his] hands.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Свет осиял темницу..." - fwV elamyen en t oikhmati... - слав.: "свет возсиял в xpаминe..." - может быть, не во всей темнице, а собственно в том отделении ее, где спал Петр. Сон Петра в такие тревожные минуты был настолько крепок, что лишь толчок мог разбудить его. "Видишь" - говорит Златоуст, - Петр спит, не предается ни унынию, ни страху. В ту самую ночь, как хотели его вывести на смерть, он спал, предав все Богу..."
Adam Clarke: Commentary on the Bible - 1831
12:7: Smote Peter on the side - He struck him in such a way as was just sufficient to awake him from his sleep.
His chains fell off from his hands - The chains mentioned above, by which he was bound to the two soldiers.
Albert Barnes: Notes on the Bible - 1834
12:7: And, behold, the angel of the Lord - See the notes on Act 5:19.
Came upon him - Greek: was present with him; stood near him ἐπέστη epestē.
And a light shined in the prison - Many have supposed that this was lightning. But light, and splendor, and shining apparel are commonly represented as the accompaniments of the heavenly beings when they visit the earth, Luk 2:9; Luk 24:4; compare Mar 9:3. It is highly probable that this light was discerned only by Peter; and it would be to him an undoubted proof of the divine interposition in his behalf.
And he smote Peter on the side - This was, doubtless, a gentle blow or stroke to arouse him from sleep.
And his chains ... - This could have been only by divine power. No natural means were used, or could have been used without arousing the guard. It is a sublime expression of the ease with which God can deliver from danger, and rescue his friends. Compare Act 16:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: the angel: Act 12:23, Act 5:19, Act 10:30, Act 27:23, Act 27:24; Kg1 19:5, Kg1 19:7; Psa 34:7, Psa 37:32, Psa 37:33; Isa 37:30; Dan 6:22; Heb 1:14
and a: Act 9:3; Sa2 22:29; Eze 43:2; Mic 7:9; Hab 3:4, Hab 3:11; Rev 18:1
Arise: Gen 19:15, Gen 19:16; Isa 60:1; Eph 5:14
And his: The two chains with which his hands were fastened to those of the two soldiers between whom he slept. This, it appears, was the Roman method of securing a prisoner, and seems to be what is intimated in Act 12:6. Act 12:6, Act 2:24, Act 16:26; Psa 105:18-20, Psa 107:14, Psa 116:16, Psa 142:6, Psa 142:7, Psa 146:7; Dan 3:24, Dan 3:25
Geneva 1599
12:7 And, behold, the angel of the Lord came upon [him], and a light shined in the (c) prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from [his] hands.
(c) Literally, "habitation"; (Ed.).
John Gill
12:7 And behold, the angel of the Lord came upon him,.... Suddenly and at once, and stood by him; this was one of the ministering spirits sent forth by Christ, to minister to a servant of his:
and a light shined in the prison; the Syriac version renders it, "in the whole house"; and the word that is used does signify an habitation, or a dwelling house properly, but is used also by the Greek writers (f) for a prison: this was an uncommon light produced by the angel, partly as an emblem of the presence, majesty, and power of God, who was present, to work a great deliverance; and partly for the use of Peter, that when being awaked he might see to rise and walk by:
and he smote Peter on the side, and raised him up; he touched him on that side which lay uppermost, or punched him on it, in order to awake him, and raise him out of his sleep:
saying arise up quickly; without delay, make haste:
and his chains fell off from his hands; from both his hands, and were left with the soldiers, between whom he slept; which must be ascribed to an almighty power, which caused them to drop off.
(f) Vid Harpocratian Lex. p. 212.
John Wesley
12:7 His chains - With which his right arm was bound to one of the soldiers, and his left arm to the other.
Robert Jamieson, A. R. Fausset and David Brown
12:7 the angel of the Lord--rather, "an angel."
came upon him--so in Lk 2:9, expressive of the unexpected nature of the visit.
smote Peter on the side . . . Arise up quickly. And his chains fell off . . . Gird thyself . . . And so he did . . . Cast thy garment--tunic, which he had thrown off for the night.
12:812:8: Եւ ասէ ցնա հրեշտակն. Ա՛ծ զգօտի քո, եւ ա՛րկ զհողաթափս յոտս քո։ Եւ արա՛ր այնպէս. եւ ասէ ցնա. Ա՛րկ զձորձս քո, եւ ե՛կ զկնի իմ[2403]։ [2403] Ոմանք. Եւ ասէ հրեշտակն ցնա... ՚ի յոտս քո... եւ եկ զհետ իմ։ Յօրինակին պակասէր. Զհողաթափս յոտս քո։
8. Եւ հրեշտակը նրան ասաց. «Գօտիդ կապի՛ր եւ հողաթափները ոտքերդ գցի՛ր»: Եւ նա այնպէս արեց: Ապա նրան ասաց. «Զգեստներդ վրադ գցի՛ր եւ արի՛ իմ յետեւից»:
8 Հրեշտակը ըսաւ անոր. «Գօտիդ կապէ՛ ու հողաթափներդ հագիր»։ Անիկա ալ այնպէս ըրաւ։ Հրեշտակը ըսաւ անոր. «Հանդերձդ վրադ ա՛ռ ու եկո՛ւր իմ ետեւէս»։
Եւ ասէ ցնա հրեշտակն. Ած զգօտի քո, եւ արկ զհողաթափս յոտս քո: Եւ արար այնպէս. եւ ասէ ցնա. Արկ զձորձս քո եւ եկ զկնի իմ:

12:8: Եւ ասէ ցնա հրեշտակն. Ա՛ծ զգօտի քո, եւ ա՛րկ զհողաթափս յոտս քո։ Եւ արա՛ր այնպէս. եւ ասէ ցնա. Ա՛րկ զձորձս քո, եւ ե՛կ զկնի իմ[2403]։
[2403] Ոմանք. Եւ ասէ հրեշտակն ցնա... ՚ի յոտս քո... եւ եկ զհետ իմ։ Յօրինակին պակասէր. Զհողաթափս յոտս քո։
8. Եւ հրեշտակը նրան ասաց. «Գօտիդ կապի՛ր եւ հողաթափները ոտքերդ գցի՛ր»: Եւ նա այնպէս արեց: Ապա նրան ասաց. «Զգեստներդ վրադ գցի՛ր եւ արի՛ իմ յետեւից»:
8 Հրեշտակը ըսաւ անոր. «Գօտիդ կապէ՛ ու հողաթափներդ հագիր»։ Անիկա ալ այնպէս ըրաւ։ Հրեշտակը ըսաւ անոր. «Հանդերձդ վրադ ա՛ռ ու եկո՛ւր իմ ետեւէս»։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: И сказал ему Ангел: опояшься и обуйся. Он сделал так. Потом говорит ему: надень одежду твою и иди за мною.
12:8  εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν, ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου. ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῶ, περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι.
12:8. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) ἄγγελος (a-messenger,"πρὸς (toward) αὐτόν (to-it," Ζῶσαι ( Thou-should-have-en-girded ) καὶ (and) ὑπόδησαι ( thou-should-have-binded-under ) τὰ (to-the-ones) σανδάλιά (to-sandalets) σου: (of-thee) ἐποίησεν (it-did-unto) δὲ (moreover) οὕτως. (unto-the-one-this) καὶ (And) λέγει (it-fortheth) αὐτῷ (unto-it," Περιβαλοῦ ( Thou-should-have-had-casted-about ) τὸ (to-the-one) ἱμάτιόν (to-an-apparelet) σου (of-thee) καὶ (and) ἀκολούθει (thou-should-path-along) μοι: (unto-me)
12:8. dixit autem angelus ad eum praecingere et calcia te gallicas tuas et fecit sic et dixit illi circumda tibi vestimentum tuum et sequere meAnd the angel said to him: Gird thyself and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee and follow me,
8. And the angel said unto him, Gird thyself, and bind on thy sandals. And he did so. And he saith unto him, Cast thy garment about thee, and follow me.
12:8. Then the Angel said to him: “Dress yourself, and put on your boots.” And he did so. And he said to him, “Wrap your garment around yourself and follow me.”
12:8. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me:

8: И сказал ему Ангел: опояшься и обуйся. Он сделал так. Потом говорит ему: надень одежду твою и иди за мною.
12:8  εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν, ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου. ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῶ, περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι.
12:8. dixit autem angelus ad eum praecingere et calcia te gallicas tuas et fecit sic et dixit illi circumda tibi vestimentum tuum et sequere me
And the angel said to him: Gird thyself and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee and follow me,
12:8. Then the Angel said to him: “Dress yourself, and put on your boots.” And he did so. And he said to him, “Wrap your garment around yourself and follow me.”
12:8. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: "Опояшься и обуйся..." Для того повелевает ему опоясаться и обуться, чтобы и этим внушить ему, что это не привидение, чтобы он воспрянул от сна и убедился, что это - истина; для того тотчас же и цепи упали с рук его, и сказано было: востани вскоре. Эта - слова не смущающего, но убеждающего не медлить..." (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
12:8: Gird thyself - It seems Peter had put off the principal part of his clothes, that he might sleep with more comfort. His resuming all that he had thrown off was a proof that every thing had been done leisurely. There was no evidence of any hurry; nor of any design to elude justice, or even to avoid meeting his accusers in any legal way. It appears that the two soldiers were overwhelmed by a deep sleep, which fell upon them from God.
Albert Barnes: Notes on the Bible - 1834
12:8: Gird thyself - When they slept the outer garment was thrown off, and the girdle with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him.
Bind on thy sandals - Put on thy sandals; prepare to walk. See the notes on Mat 3:11.
Cast thy garment about thee - The outer garment, that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was that he should dress himself in his usual apparel. See the notes on Mat 5:38-42.
John Gill
12:8 And the angel said unto him, gird thyself,.... He slept in his inner garment loose about him; wherefore the angel bids him gird it up with his girdle, and prepare to walk out after him:
and bind on thy sandals; which were a sort of shoes that covered only the soles of the feet, and were fastened to the leg, with strings:
and so he did; he did not ask any question, or the reason of these orders; he did not dispute the matter, but at once obeyed:
and he saith unto him, cast thy garment about thee; meaning his upper garment, or cloak, which lay by him:
and follow me; suggesting hereby, that he should take care of him, and show him his way, and bring him safe out of the prison.
John Wesley
12:8 Gird thyself - Probably he had put off his girdle, sandals, and upper garment, before he lay down to sleep.
Robert Jamieson, A. R. Fausset and David Brown
12:8 about thee . . . follow me--In such graphic minuteness of detail we have a charming mark of reality: while the rapidity and curtness of the orders, and the promptitude with which they were obeyed, betoken the despatch which, in the circumstances, was necessary.
12:912:9: Եւ ելեալ երթա՛յր զհետ, եւ ո՛չ գիտէր՝ եթէ ճշմարիտ իցէ որ ինչ եղեւն ՚ի հրեշտակէն. զի համարէր երա՛զ տեսանել[2404]։ [2404] Ոմանք. Թէ ճշմարիտ իցէ որ ինչ եղեւ։
9. Եւ նա ելնելով գնում էր նրա յետեւից ու չէր իմանում, թէ հրեշտակի միջոցով պատահածը իրական է, որովհետեւ կարծում էր, թէ տեսիլք է տեսնում:
9 Ան ալ ելլելով անոր ետեւէն կ’երթար, բայց չէր գիտեր թէ այն հրեշտակին ըրածը իրակա՞ն է, հապա կը կարծէր թէ տեսիլք կը տեսնէ։
Եւ ելեալ երթայր զհետ, եւ ոչ գիտէր եթէ ճշմարիտ իցէ որ ինչ եղեւն ի հրեշտակէն. զի համարէր երազ տեսանել:

12:9: Եւ ելեալ երթա՛յր զհետ, եւ ո՛չ գիտէր՝ եթէ ճշմարիտ իցէ որ ինչ եղեւն ՚ի հրեշտակէն. զի համարէր երա՛զ տեսանել[2404]։
[2404] Ոմանք. Թէ ճշմարիտ իցէ որ ինչ եղեւ։
9. Եւ նա ելնելով գնում էր նրա յետեւից ու չէր իմանում, թէ հրեշտակի միջոցով պատահածը իրական է, որովհետեւ կարծում էր, թէ տեսիլք է տեսնում:
9 Ան ալ ելլելով անոր ետեւէն կ’երթար, բայց չէր գիտեր թէ այն հրեշտակին ըրածը իրակա՞ն է, հապա կը կարծէր թէ տեսիլք կը տեսնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: [Петр] вышел и следовал за ним, не зная, что делаемое Ангелом было действительно, а думая, что видит видение.
12:9  καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν.
12:9. καὶ (and) ἐξελθὼν (having-had-came-out) ἠκολούθει, (it-was-pathing-along-unto,"καὶ (and) οὐκ (not) ᾔδει (it-had-come-to-have-seen) ὅτι (to-which-a-one) ἀληθές (un-secluded) ἐστιν (it-be) τὸ (the-one) γινόμενον ( becoming ) διὰ (through) τοῦ (of-the-one) ἀγγέλου, (of-a-messenger,"ἐδόκει (it-was-thinking-unto) δὲ (moreover) ὅραμα (to-a-discerning-to) βλέπειν. (to-view)
12:9. et exiens sequebatur et nesciebat quia verum est quod fiebat per angelum aestimabat autem se visum videreAnd going out, he followed him. And he knew not that it was true which was done by the angel: but thought he saw a vision.
9. And he went out, and followed; and he wist not that it was true which was done by the angel, but thought he saw a vision.
12:9. And going out, he followed him. And he did not know this truth: that this was being done by an Angel. For he thought that he was seeing a vision.
12:9. And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision:

9: [Петр] вышел и следовал за ним, не зная, что делаемое Ангелом было действительно, а думая, что видит видение.
12:9  καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν.
12:9. et exiens sequebatur et nesciebat quia verum est quod fiebat per angelum aestimabat autem se visum videre
And going out, he followed him. And he knew not that it was true which was done by the angel: but thought he saw a vision.
12:9. And going out, he followed him. And he did not know this truth: that this was being done by an Angel. For he thought that he was seeing a vision.
12:9. And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:9: He - wist not - He knew not; from the Anglo-Saxon, to know. He supposed himself to be in a dream.
Albert Barnes: Notes on the Bible - 1834
12:9: And wist not - Knew not.
That it was true - That it was real.
But thought he saw a vision - He supposed that it was a representation made to his mind similar to what he had seen before. Compare Act 10:11-12. It was so astonishing, so unexpected, so wonderful, that he could not realize that it was true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: he went: Act 26:19; Gen 6:22; Joh 2:5; Heb 11:8
wist not: That is, he knew not; wist being the past tense of the obsolete verb to wis, from the Saxon wissan, in German wissen and Dutch wysen to think, imagine, know. Act 10:3, Act 10:17, Act 11:5; Gen 45:26; Psa 126:1; Co2 12:1-3
John Gill
12:9 And he went out and followed him,.... He came out from between the two soldiers, and out of that apartment in the prison, in which he was, and followed the angel where he led him:
and wist not that it was true that was done by the angel; not that he thought the angel was a mere apparition, and all this that was done was a delusion; but he did not know whether this was matter of fact, or whether it was, not represented to him in a visionary way, as what could be, or would be done:
but thought he saw a vision; imagined he was in a dream or a trance, and only saw these things in a vision, and that they were not really done, the whole was so amazing and astonishing.
Robert Jamieson, A. R. Fausset and David Brown
12:9 wist not that it was true; but thought he saw a vision--So little did the apostle look for deliverance!
12:1012:10: Եւ իբրեւ անցին նոքա ըստ մի պահ եւ ըստ երկուս, եկին մինչեւ ՚ի դուռնն երկաթի՝ որ հանէր ՚ի քաղաքն. որ ինքնի՛ն բացաւ նոցա. եւ մտեալ անցի՛ն ընդ փողոց մի. եւ վաղվաղակի ՚ի բա՛ց եկաց ՚ի նմանէ հրեշտակն[2405]։ [2405] Ոմանք. Եւ ըստ երկու։
10. Եւ երբ նրանք անցան առաջին պահականոցից եւ ապա երկրորդից, եկան մինչեւ երկաթեայ դուռը, որը հանում էր քաղաք: Դուռը իրեն-իրեն բացուեց նրանց առջեւ. եւ, մի փողոց մտնելով, անցան նրա միջով. ապա հրեշտակը իսկոյն նրանից հեռացաւ:
10 Երբ անոնք առաջին ու երկրորդ պահապաններէն անցան, եկան մինչեւ երկաթէ դուռը, որ քաղաքին մէջ կը հանէր, ինքնիրմէ բացուեցաւ։ Անկէ ելլելով՝ փողոց մը անցան, հրեշտակն ալ իսկոյն անկէ զատուեցաւ։
Եւ իբրեւ անցին նոքա ըստ մի պահ եւ ըստ երկուս, եկին մինչեւ ի դուռնն երկաթի` որ հանէր ի քաղաքն. որ ինքնին բացաւ նոցա, եւ մտեալ անցին ընդ փողոց մի. եւ վաղվաղակի ի բաց եկաց ի նմանէ հրեշտակն:

12:10: Եւ իբրեւ անցին նոքա ըստ մի պահ եւ ըստ երկուս, եկին մինչեւ ՚ի դուռնն երկաթի՝ որ հանէր ՚ի քաղաքն. որ ինքնի՛ն բացաւ նոցա. եւ մտեալ անցի՛ն ընդ փողոց մի. եւ վաղվաղակի ՚ի բա՛ց եկաց ՚ի նմանէ հրեշտակն[2405]։
[2405] Ոմանք. Եւ ըստ երկու։
10. Եւ երբ նրանք անցան առաջին պահականոցից եւ ապա երկրորդից, եկան մինչեւ երկաթեայ դուռը, որը հանում էր քաղաք: Դուռը իրեն-իրեն բացուեց նրանց առջեւ. եւ, մի փողոց մտնելով, անցան նրա միջով. ապա հրեշտակը իսկոյն նրանից հեռացաւ:
10 Երբ անոնք առաջին ու երկրորդ պահապաններէն անցան, եկան մինչեւ երկաթէ դուռը, որ քաղաքին մէջ կը հանէր, ինքնիրմէ բացուեցաւ։ Անկէ ելլելով՝ փողոց մը անցան, հրեշտակն ալ իսկոյն անկէ զատուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: Пройдя первую и вторую стражу, они пришли к железным воротам, ведущим в город, которые сами собою отворились им: они вышли, и прошли одну улицу, и вдруг Ангела не стало с ним.
12:10  διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπ᾽ αὐτοῦ.
12:10. διελθόντες ( Having-had-came-through ) δὲ (moreover) πρώτην (to-most-before) φυλακὴν (to-a-guarding) καὶ (and) δευτέραν (to-second) ἦλθαν (they-came) ἐπὶ (upon) τὴν (to-the-one) πύλην (to-a-gate) τὴν (to-the-one) σιδηρᾶν (to-iron) τὴν (to-the-one) φέρουσαν (to-bearing) εἰς (into) τὴν (to-the-one) πόλιν, (to-a-city,"ἥτις (which-a-one) αὐτομάτη (selfable) ἠνοίγη (it-had-been-opened-up) αὐτοῖς, (unto-them,"καὶ (and) ἐξελθόντες ( having-had-came-out ) προῆλθον (they-had-came-before) ῥύμην (to-a-tractee) μίαν, (to-one,"καὶ (and) εὐθέως (unto-straight) ἀπέστη (it-had-stood-off,"ὁ (the-one) ἄγγελος (a-messenger,"ἀπ' (off) αὐτοῦ. (of-it)
12:10. transeuntes autem primam et secundam custodiam venerunt ad portam ferream quae ducit ad civitatem quae ultro aperta est eis et exeuntes processerunt vicum unum et continuo discessit angelus ab eoAnd passing through the first and the second ward, they came to the iron gate that leadeth to the city which of itself opened to them. And going out, they passed on through one street. And immediately the angel departed from him.
10. And when they were past the first and the second ward, they came unto the iron gate that leadeth into the city; which opened to them of its own accord: and they went out, and passed on through one street; and straightway the angel departed from him.
12:10. And passing by the first and second guards, they came to the iron gate which leads into the city; and it opened for them by itself. And departing, they continued on along a certain side street. And suddenly the Angel withdrew from him.
12:10. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him:

10: Пройдя первую и вторую стражу, они пришли к железным воротам, ведущим в город, которые сами собою отворились им: они вышли, и прошли одну улицу, и вдруг Ангела не стало с ним.
12:10  διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπ᾽ αὐτοῦ.
12:10. transeuntes autem primam et secundam custodiam venerunt ad portam ferream quae ducit ad civitatem quae ultro aperta est eis et exeuntes processerunt vicum unum et continuo discessit angelus ab eo
And passing through the first and the second ward, they came to the iron gate that leadeth to the city which of itself opened to them. And going out, they passed on through one street. And immediately the angel departed from him.
12:10. And passing by the first and second guards, they came to the iron gate which leads into the city; and it opened for them by itself. And departing, they continued on along a certain side street. And suddenly the Angel withdrew from him.
12:10. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:10: The first and - second ward - It is supposed that ancient Jerusalem was surrounded by three walls: if so, then passing through the gates of these three walls successively is possibly what is meant by the expression in the text. The prison in which he was confined might have been that which was at the outer wall.
Iron gate - This was in the innermost wall of the three, and was strongly plated over with iron, for the greater security. In the east, the gates are often thus secured to the present day. Pitts says so of the gates of Algiers; and Pocock, of some near Antioch. Perhaps this is all that is meant by the iron gate. One of the quaternions of soldiers was placed at each gate.
Which opened - of his own accord - Influenced by the unseen power of the angel.
The angel departed from him - Having brought him into a place in which he no longer needed his assistance. What is proper to God he always does: what is proper to man he requires him to perform.
Albert Barnes: Notes on the Bible - 1834
12:10: The first and second ward - The word which is here rendered "ward" φυλακήν phulakē n properly denotes "the act of guarding"; but it is most commonly used to denote "a prison, or place of confinement." In this place it seems to denote the guard itself - the soldiers stationed at intervals in the entrance into the prison. These were passed silently, probably a deep sleep having been sent on them to facilitate the escape of Peter.
The iron gate - The outer gate, Secured with iron, as the doors of prisons are now.
That leadeth unto the city - Or rather into εἰς eis the city. The precise situation of the prison is unknown. It is supposed by some (compare Lightfoot on this place) that the prison was between two walls of the city, and that the entrance to the prison was immediately from the inner wall, so that the gate opened directly into the city.
Of his own accord - Itself. It opened spontaneously, without the application of any force or key, thus showing conclusively that Peter was delivered by miraculous interposition.
And passed on through one street - Until Peter was entirely safe from any danger of pursuit, and then the angel left him. God had effected his complete rescue, and now left him to his own efforts as usual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: the first: Act 12:4; Gen 40:3, Gen 42:17; Num 15:34; Isa 21:8
which: Act 5:19, Act 16:26; Isa 45:1, Isa 45:2; Joh 20:19, Joh 20:26; Rev 3:7
John Gill
12:10 When they were past the first and the second ward,.... Or watch, which were set within the prison, and might be some of the quaternions of soldiers to whom Peter was delivered; two of them were with him, and others might be placed at these two wards for further security; and these circumstances make the deliverance the more wonderful and remarkable; the watch must either be asleep, or their eyes were holden, or the angel and Peter passed by so swiftly that they were unobserved:
they came unto the iron gate that leadeth unto the city: which was not one of the gates of the city, as if the prison was without the walls of it; but was the great and strong gate of the prison, which for the security of the prisoners was made of iron, and this gate led directly into the city of Jerusalem:
which opened to them of his own accord; as the gates of the temple are said to do (g), forty years before the destruction of Jerusalem: this was done by a divine power; and because no human creature had any hand in it, it is said to be done of its own accord:
and they went out. The Cambridge copy of Beza's adds, "they went down seven steps"; that is, from the prison into the city:
and passed on through one street; what street this was is not certain; there were several streets in Jerusalem: See Gill on Acts 9:11 and forthwith the angel departed from him: he being now safe and out of danger, he left him to himself, to betake himself to what house he should think fit.
(g) T. Bab. Yoma, fol. 39. 2.
John Wesley
12:10 The first and second ward - At each of which doubtless was a guard of soldiers. The gate opened of its own accord - Without either Peter or the angel touching it. And they went on through one street - That Peter might know which way to go. And the angel departed from him - Being himself sufficient for what remained to be done.
Robert Jamieson, A. R. Fausset and David Brown
12:10 first and the second ward . . . the iron gate that leadeth unto the city--We can only conjecture the precise meaning of all this, not knowing the position of the prison.
passed on through one street; and forthwith the angel departed from him--when he had placed him beyond pursuit. Thus "He disappointeth the devices of the crafty, so that their heads cannot perform their enterprise" (Job 5:12).
12:1112:11: Եւ Պե՛տրոս իբրեւ ՚ի միտս եղեւ, ասէ. Արդ գիտեմ ճշմարիտ եթէ առաքեաց Տէր զհրեշտակ իւր, եւ փրկեաց զիս ՚ի ձեռաց Հերովդի, եւ յամենայն ակնկալութենէ՛ ժողովրդեանն Հրէից[2406]։ [2406] Ոսկան. Գիտեմ ճշմարտիւ թէ։
11. Երբ Պետրոսը ուշքի եկաւ, ասաց. «Այժմ ճշմարտապէս գիտեմ, որ Տէրն ուղարկեց իր հրեշտակին եւ ինձ փրկեց Հերովդէսի ձեռքից եւ հրեայ ժողվրդի ամէն ակնկալութիւնից»:
11 Պետրոս ինքզինքին գալով՝ ըսաւ. «Հիմա ճշմարտապէս գիտեմ, թէ Տէրը իր հրեշտակը ղրկեց եւ ազատեց զիս Հերովդէսին ձեռքէն ու Հրէից ժողովուրդին բոլոր ակնկալութենէն»։
Եւ Պետրոս իբրեւ ի միտս եղեւ, ասէ. Արդ գիտեմ ճշմարիտ եթէ առաքեաց Տէր զհրեշտակ իւր, եւ փրկեաց զիս ի ձեռաց Հերովդի եւ յամենայն ակնկալութենէ ժողովրդեանն Հրէից:

12:11: Եւ Պե՛տրոս իբրեւ ՚ի միտս եղեւ, ասէ. Արդ գիտեմ ճշմարիտ եթէ առաքեաց Տէր զհրեշտակ իւր, եւ փրկեաց զիս ՚ի ձեռաց Հերովդի, եւ յամենայն ակնկալութենէ՛ ժողովրդեանն Հրէից[2406]։
[2406] Ոսկան. Գիտեմ ճշմարտիւ թէ։
11. Երբ Պետրոսը ուշքի եկաւ, ասաց. «Այժմ ճշմարտապէս գիտեմ, որ Տէրն ուղարկեց իր հրեշտակին եւ ինձ փրկեց Հերովդէսի ձեռքից եւ հրեայ ժողվրդի ամէն ակնկալութիւնից»:
11 Պետրոս ինքզինքին գալով՝ ըսաւ. «Հիմա ճշմարտապէս գիտեմ, թէ Տէրը իր հրեշտակը ղրկեց եւ ազատեց զիս Հերովդէսին ձեռքէն ու Հրէից ժողովուրդին բոլոր ակնկալութենէն»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Тогда Петр, придя в себя, сказал: теперь я вижу воистину, что Господь послал Ангела Своего и избавил меня из руки Ирода и от всего, чего ждал народ Иудейский.
12:11  καὶ ὁ πέτρος ἐν ἑαυτῶ γενόμενος εἶπεν, νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν [ὁ] κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν ἰουδαίων.
12:11. καὶ (And) ὁ (the-one) Πέτρος (a-Petros) ἐν (in) ἑαυτῷ (unto-self) γενόμενος ( having-had-became ) εἶπεν (it-had-said,"Νῦν (Now) οἶδα (I-had-come-to-see) ἀληθῶς (unto-un-secluded) ὅτι (to-which-a-one) ἐξαπέστειλεν (it-set-off-out,"ὁ (the-one) κύριος (Authority-belonged,"τὸν (to-the-one) ἄγγελον (to-a-messenger) αὐτοῦ (of-it) καὶ (and) ἐξείλατό ( it-sectioned-out ) με (to-me) ἐκ (out) χειρὸς (of-a-hand) Ἡρῴδου (of-a-Herodes) καὶ (and) πάσης (of-all) τῆς (of-the-one) προσδοκίας (of-a-thinking-toward-unto) τοῦ (of-the-one) λαοῦ (of-a-people) τῶν (of-the-ones) Ἰουδαίων . ( of-Iouda-belonged )
12:11. et Petrus ad se reversus dixit nunc scio vere quia misit Dominus angelum suum et eripuit me de manu Herodis et de omni expectatione plebis IudaeorumAnd Peter coming to himself, said: Now I know in very deed that the Lord hath sent his angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews.
11. And when Peter was come to himself, he said, Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
12:11. And Peter, returning to himself, said: “Now I know, truly, that the Lord sent his Angel, and that he rescued me from the hand of Herod and from all that the people of the Jews were anticipating.”
12:11. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and [from] all the expectation of the people of the Jews.
And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and [from] all the expectation of the people of the Jews:

11: Тогда Петр, придя в себя, сказал: теперь я вижу воистину, что Господь послал Ангела Своего и избавил меня из руки Ирода и от всего, чего ждал народ Иудейский.
12:11  καὶ ὁ πέτρος ἐν ἑαυτῶ γενόμενος εἶπεν, νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν [ὁ] κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν ἰουδαίων.
12:11. et Petrus ad se reversus dixit nunc scio vere quia misit Dominus angelum suum et eripuit me de manu Herodis et de omni expectatione plebis Iudaeorum
And Peter coming to himself, said: Now I know in very deed that the Lord hath sent his angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews.
12:11. And Peter, returning to himself, said: “Now I know, truly, that the Lord sent his Angel, and that he rescued me from the hand of Herod and from all that the people of the Jews were anticipating.”
12:11. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and [from] all the expectation of the people of the Jews.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:11: When Peter was come to himself - Every thing he saw astonished him; he could scarcely credit his eyes; he was in a sort of ecstasy; and it was only when the angel left him that he was fully convinced that all was real.
Now I know - that the Lord hath sent his angel - The poor German divine is worthy of pity, who endeavored to persuade himself and his countrymen that all this talk about the angel was mere illusion; that Peter was delivered in a way which he could not comprehend, and therefore was led to attribute to a particular providence of God what probably was done by the prefect of the prison, who favored him! But it is the study of this writer to banish from the word of God all supernatural influence; and to reduce even the miracles of Christ to simple operations of nature, or to the workings of imagination and the prejudices of a weak and credulous people. Such men should at once cast off the mask which so thinly covers their infidelity, and honestly avow themselves to be, what they are, the enemies of revelation in general, and of the Christian religion in particular. Peter could say, Now I know of a certainty that the Lord hath sent his angel, and delivered me, etc. No such thing, says Mr. E., Peter was deceived; it was not the Lord, it was the prefect or some other person. Now we know that Peter spoke by the Holy Ghost; but we have no much testimony of Mr. E. nor of any of his associates.
And all the expectation of the - Jews - It seems they had built much on the prospect of having him sacrificed, as they already had James.
Albert Barnes: Notes on the Bible - 1834
12:11: And when Peter was come to himself - This expression naturally means, when he had overcome bas amazement and astonishment at the unexpected deliverance, so as to be capable of reflection. He had been amazed by the whole transaction. He thought it was a vision: and in the suddenness and rapidity with which it was done, he had no time for cool reflection. The events of divine providence often overwhelm and confound us; and such are their suddenness, and rapidity, and unexpected character in their development as to pRev_ent calm and collected reflection.
Of a surety - Certainly, surely. He considered all the circumstances; he saw that he was actually at liberty, and he was satisfied that it could have been effected only by divine interposition.
The expectation of the people - From this it appears that the people earnestly desired his death; and it was to gratify that desire that Herod had imprisoned him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: was come: He was in an ecstasy; and it was only when the angel left him, that he was fully convinced that all was real. Luk 15:17
I know: Gen 15:13, Gen 18:13, Gen 26:9
that the: Act 12:7, Act 5:19; Ch2 16:9; Psa 34:7; Dan 3:25, Dan 3:28, Dan 6:22; Heb 1:14
and hath: Sa2 22:1; Job 5:19; Psa 33:18, Psa 34:22, Psa 41:2, Psa 97:10, Psa 109:31; Co2 1:8-10; Pe2 2:9
all: -30, Act 24:27, Act 25:3-5, Act 25:9; Job 31:31
John Gill
12:11 And when Peter was come to himself.... For upon his being awaked out of sleep, what with the uncommon light, which shone around him, and with the appearance of the angel, and the chains dropping from his hands, and his surprising escape through the several wards, together with the iron gate opening of itself, he was so filled with amazement, that he was not himself; he could scarcely tell whether he was in the body or not, and whether he was in a dream or a trance, or whether he saw a vision or not; but upon the angel's leaving him he came to himself, the amazement wore off, and he found himself thoroughly awake, and perfectly in his senses, and that the deliverance was real: and then,
he said, now know I of a surety, that the Lord hath sent his angel; this was a thanksgiving to God, and an acknowledgment, that the deliverance, though it was by the ministry an angel, yet was owing to the goodness and power of God; it was God that sent his angel, and the salvation was of the Lord's doing, and it was marvellous in the eyes of Peter, and gratefully owned by him:
and hath delivered me out of the hand of Herod; who intended that morning to have brought him forth, and sacrificed him to the will of the people:
and from all the expectation of the people of the Jews; not only the inhabitants of Jerusalem, but the body of the Jewish nation, who were now at Jerusalem, on account of the passover; and who before they departed into their several cities and towns, expected to have had Peter brought forth, and put to death before them; but now both Herod and they were disappointed.
John Wesley
12:11 Now I know of a truth - That this is not a vision, Acts 12:9.
Robert Jamieson, A. R. Fausset and David Brown
12:11 when Peter was come to himself--recovered from his bewilderment, and had time to look back upon all the steps that had followed each other in such rapid succession.
Now I know of a surety, that the Lord hath sent his angel, and hath delivered me, &c.--another evidence that Peter expected nothing but to seal his testimony with his blood on this occasion.
12:1212:12: Եւ լեալ ՚ի միտս՝ ե՛կն ՚ի տուն Մարեմու մօր Յովհաննու, որ կոչեցաւն Մարկոս. ուր էին բազումք ժողովեալ՝ եւ աղօ՛թս առնէին։
12. Եւ ուշքի եկած լինելով՝ եկաւ Մարիամի՝ Մարկոս կոչուած Յովհաննէսի մօր տունը. այնտեղ հաւաքուել էին շատերն ու աղօթք էին անում:
12 Այսպէս մտածելով՝ գնաց Մարկոս ըսուած Յովհաննէսին մօրը Մարիամին տունը, ուր շատեր հաւաքուած աղօթք կ’ընէին։
Եւ լեալ ի միտս եկն ի տուն Մարեմու մօր Յովհաննու, որ կոչեցաւն Մարկոս. ուր էին բազումք ժողովեալ եւ աղօթս առնէին:

12:12: Եւ լեալ ՚ի միտս՝ ե՛կն ՚ի տուն Մարեմու մօր Յովհաննու, որ կոչեցաւն Մարկոս. ուր էին բազումք ժողովեալ՝ եւ աղօ՛թս առնէին։
12. Եւ ուշքի եկած լինելով՝ եկաւ Մարիամի՝ Մարկոս կոչուած Յովհաննէսի մօր տունը. այնտեղ հաւաքուել էին շատերն ու աղօթք էին անում:
12 Այսպէս մտածելով՝ գնաց Մարկոս ըսուած Յովհաննէսին մօրը Մարիամին տունը, ուր շատեր հաւաքուած աղօթք կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: И, осмотревшись, пришел к дому Марии, матери Иоанна, называемого Марком, где многие собрались и молились.
12:12  συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς μαρίας τῆς μητρὸς ἰωάννου τοῦ ἐπικαλουμένου μάρκου, οὖ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι.
12:12. συνιδών (Having-had-seen-together) τε (also) ἦλθεν (it-had-came) ἐπὶ (upon) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) τῆς (of-the-one) Μαρίας (of-a-Maria) τῆς (of-the-one) μητρὸς (of-a-mother) Ἰωάνου (of-an-Ioanes) τοῦ (of-the-one) ἐπικαλουμένου (of-being-called-upon-unto) Μάρκου, (of-a-Markos,"οὗ (of-which) ἦσαν (they-were) ἱκανοὶ ( ampled ) συνηθροισμένοι ( having-had-come-to-be-collected-together-to ) καὶ (and) προσευχόμενοι . ( goodly-holding-toward )
12:12. consideransque venit ad domum Mariae matris Iohannis qui cognominatus est Marcus ubi erant multi congregati et orantesAnd considering, he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered together and praying.
12. And when he had considered , he came to the house of Mary the mother of John whose surname was Mark; where many were gathered together and were praying.
12:12. And as he was considering this, he arrived at the house of Mary, the mother of John, who was surnamed Mark, where many were gathered and were praying.
12:12. And when he had considered [the thing], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
And when he had considered [the thing], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying:

12: И, осмотревшись, пришел к дому Марии, матери Иоанна, называемого Марком, где многие собрались и молились.
12:12  συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς μαρίας τῆς μητρὸς ἰωάννου τοῦ ἐπικαλουμένου μάρκου, οὖ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι.
12:12. consideransque venit ad domum Mariae matris Iohannis qui cognominatus est Marcus ubi erant multi congregati et orantes
And considering, he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered together and praying.
12:12. And as he was considering this, he arrived at the house of Mary, the mother of John, who was surnamed Mark, where many were gathered and were praying.
12:12. And when he had considered [the thing], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: "Иоанна, называемого Марком...", который потом сопровождал Варнаву и Савла в Антиохию (ст. 25). Существует несколько различных преданий об этом Иоанне Марке: по одним он - одно лицо с евангелистом Марком и Марком - племянником Варнавы (Кол IV:10). Другие - отличают его и от ев. Марка и племянника Варнавы (Чет. -Мин. 4: янь). Третьи, отличая от ев. Марка, считают племянником Варнавы (Чет. -Мин. 11: июня, житие Ап. Варнавы). Это разногласие, конечно, не может говорить против полной исторической достоверности повествуемого в настоящем месте книги Деяний.
Adam Clarke: Commentary on the Bible - 1831
12:12: And when he had considered - When he had weighed every thing, and was fully satisfied of the Divine interposition, he went to the house of Mary, the mother of John Mark, the author of the Gospel, where it appears many were gathered together making prayer and supplication, and probably for Peter's release.
Albert Barnes: Notes on the Bible - 1834
12:12: And when he had considered ... - Thinking on the subject; considering what he should do in these circumstances.
He came to the house of Mary ... - Probably this house was near him; and he would naturally seek the dwelling of a Christian friend.
The mother of John ... - Probably this was the John Mark who wrote the gospel. But this is not certain.
Whose surname - Greek: who was called mar It does not mean that he had two names conferred, as with us, both of which were used at the same time, but he was called by either, the Greeks probably using the name Mark, and the Jews the name John. He is frequently mentioned afterward as having been the attendant of Paul and Barnabas in their travels, Act 12:25; Act 15:39; Ti2 4:11. He was a nephew of Barnabas, Col 4:10.
Where many were gathered together, praying - This was in the night, and it shows the propriety of observing extraordinary seasons of prayer, even in the night. Peter was to have been put to death the next day; and they assembled to pray for his release, and did not intermit their prayers. When dangers increase around us and our friends, we should become more fervent in prayer. While life remains we may pray; and even when there is no human hope, and we have no power to heal or deliver, still God may interpose, as he did here, in answer to prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: he came: Act 4:23, Act 16:40
John: Act 12:25, Act 13:5, Act 13:13, Act 15:37-39; Col 4:10; Ti2 4:11; Plm 1:24
where: Act 12:5; Isa 65:24; Mat 18:19, Mat 18:20; Jo1 5:14, Jo1 5:15
Geneva 1599
12:12 (5) And when he had considered [the thing], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
(5) Holy meetings in the nights of both men and women (when they cannot take place in the day time) are allowable by the example of the apostles.
John Gill
12:12 And when he had considered the thing,.... The whole of the salvation wrought for him; or rather, where he should go, to what house he should betake himself; ere he was aware,
he came to the house of Mary the mother of John, whose surname was Mark. This good woman seems to be a widow, no mention being made of her husband, and was sister to Barnabas, Col 4:10. She is described by a son she had, whose name was John Mark, because of the frequent mention made of him hereafter; her house being large, and her heart as large as her house, the saints met here, and were welcome, and where they were at this time, though so late:
where many were gathered together, praying; the Ethiopic version adds, "for him"; and there were some in other places, for one place could not hold them all; see Acts 12:17 they held out to the end in prayer; this was their last effort in this way, and in this they were no doubt exceeding vehement and importunate, and they succeeded; so true is that observation in Jas 5:16.
John Wesley
12:12 And having considered - What was best to be done. Many were gathered together - At midnight.
Robert Jamieson, A. R. Fausset and David Brown
12:12 he came to the house of Mary, &c.--who "must have had a house of some pretensions to receive a large number; and, accordingly, we read that her brother Barnabas (Col 4:10) was a person of substance (Acts 4:37). She must also have been distinguished for faith and courage to allow such a meeting in the face of persecution" [WEBSTER and WILKINSON]. To such a house it was natural that Peter should come.
mother of John . . . Mark--so called to distinguish him from the apostle of that name, and to distinguish her from the other Marys.
where many were gathered together praying--doubtless for Peter's deliverance, and continuing, no doubt, on this the last of the days of unleavened bread, which was their last hope, all night in prayer to God.
12:1312:13: Եւ բախեալ զդուրս տանն, մատեաւ աղախին մի ունկն դնել, որում անուն էր Հռովդէ[2407]։ [2407] Ոմանք. Եւ ՚ի բաղխել զդուրս դրանն, մա՛՛... ունկն դնէր, որում։
13. Տան դուռը բախելիս՝ Ռոդէ անունով մի աղախին մօտեցաւ եւ ականջ էր դնում:
13 Երբ տանը դուրսի դուռը զարկաւ*, Հռովդէ անունով աղախին մը գնաց ականջ դնելու.
Եւ ի բախել զդուրս տանն, մատեաւ աղախին մի, ունկն դնէր, որում անուն էր Հռովդէ:

12:13: Եւ բախեալ զդուրս տանն, մատեաւ աղախին մի ունկն դնել, որում անուն էր Հռովդէ[2407]։
[2407] Ոմանք. Եւ ՚ի բաղխել զդուրս դրանն, մա՛՛... ունկն դնէր, որում։
13. Տան դուռը բախելիս՝ Ռոդէ անունով մի աղախին մօտեցաւ եւ ականջ էր դնում:
13 Երբ տանը դուրսի դուռը զարկաւ*, Հռովդէ անունով աղախին մը գնաց ականջ դնելու.
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: Когда же Петр постучался у ворот, то вышла послушать служанка, именем Рода,
12:13  κρούσαντος δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος προσῆλθεν παιδίσκη ὑπακοῦσαι ὀνόματι ῥόδη·
12:13. κρούσαντος (Of-having-knocked) δὲ (moreover) αὐτοῦ (of-it) τὴν (to-the-one) θύραν (to-a-portal) τοῦ (of-the-one) πυλῶνος (of-a-gating) προσῆλθε (it-had-came-toward,"παιδίσκη (childed-of,"ὑπακοῦσαι (to-have-heard-under,"ὀνόματι (unto-a-name) Ῥόδη, (a-Rode,"
12:13. pulsante autem eo ostium ianuae processit puella ad audiendum nomine RhodeAnd when he knocked at the door of the gate, a damsel came to hearken. whose name was Rhode.
13. And when he knocked at the door of the gate, a maid came to answer, named Rhoda.
12:13. Then, as he knocked at the door of the gate, a girl went out to answer, whose name was Rhoda.
12:13. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.
And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda:

13: Когда же Петр постучался у ворот, то вышла послушать служанка, именем Рода,
12:13  κρούσαντος δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος προσῆλθεν παιδίσκη ὑπακοῦσαι ὀνόματι ῥόδη·
12:13. pulsante autem eo ostium ianuae processit puella ad audiendum nomine Rhode
And when he knocked at the door of the gate, a damsel came to hearken. whose name was Rhode.
12:13. Then, as he knocked at the door of the gate, a girl went out to answer, whose name was Rhoda.
12:13. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:13: As Peter knocked - The door was probably shut for fear of the Jews; and, as most of the houses in the east have an area before the door, it might have been at this outer gate that Peter stood knocking.
A damsel came to hearken, named Rhoda - She came to inquire who was there. Rhoda signifies a rose; and it appears to have been customary with the Jews, as Grotius and others remark, to give the names of flowers and trees to their daughters: thus Susannah signifies a lily, Hadassah, a myrtle, Tamar, a palm tree, etc., etc.
Albert Barnes: Notes on the Bible - 1834
12:13: At the door of the gate - Rather the door of the vestibule, or principal entrance into the house. The house was entered through such a porch or vestibule, and it was the door opening into this which is here intended. See the notes on Mat 9:2.
A damsel - A girl.
Came to hearken - To hear who was there.
Named Rhoda - This is a Greek name signifying a rose. It was not unusual for the Hebrews to give the names of flowers, etc., to their daughters. Thus, Susanna, a lily; Hadessa, a myrtle; Tamar, a palm-tree, etc. (Grotius).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: knocked: Act 12:16; Luk 13:25
hearken: or, ask who was there
Geneva 1599
12:13 (6) And as Peter knocked at the door of the gate, a damsel (d) came to hearken, named Rhoda.
(6) We obtain more from God than we dare well hope for.
(d) Out of the place where they were assembled, but not out of the house.
John Gill
12:13 And as Peter knocked at the door of the gate, &c. The lesser door in the great gate, or the door of the porch through which they entered into the house. So the Jews distinguish between "the door", and "the gate"; see Judg 18:16 where the Septuagint use the same words as here. Kimchi (h) says,
"xtp, "the door" is what is of the gate, without the folding doors; for all is called "the gate", whether within or without, with the folding doors, and the outward threshold, as that is joined to the side posts and lintel.''
The door was kept shut, for fear of the Jews, lest they should be disturbed: here Peter stood and knocked:
a damsel came to hearken; hearing a knocking, she came out to the door, and listened, to try if she could know who it was, a friend or a foe, before she opened; or she came "to answer", as the Syriac version renders it, to know who was there, and what he or she wanted, and to give an answer. And the damsel was
named Rhoda, which signifies a rose in the Greek language: so the Jewish women often had their names, in the Hebrew tongue, from flowers and trees, as Susanna from a lily, or rose: and which, perhaps, was the Hebrew name of this damsel; and Esther was called Hadassah, from the myrtle tree.
(h) Sepher Shorash. rad.
John Wesley
12:13 The gate - At some distance from the house; to hearken - If any knocked.
Robert Jamieson, A. R. Fausset and David Brown
12:13 came to hearken--not to open; for neither was it a time nor an hour of night for that, but to listen who was there.
12:1412:14: Եւ ծանուցեալ զձայնն Պետրոսի, ՚ի խնդալոյն ո՛չ եբաց զդուռն. ՚ի ներքս ընթացեալ պատմեաց, եթէ Պե՛տրոս առ դրանն կայ[2408]։ [2408] Ոմանք. Զձայն Պետ՛՛... զդուռնն... թէ Պետրոս. առ դրան կայ։
14. Եւ ճանաչելով Պետրոսի ձայնը՝ ուրախութիւնից դուռը չբացեց, այլ ներս վազելով պատմեց, թէ Պետրոսը դռանը կանգնած է:
14 Պետրոսին ձայնը ճանչցաւ, ուրախութենէն դուռը չբացաւ, հապա ներս վազելով յայտնեց. «Պետրոս դրանը առջեւ կայներ է»։
Եւ ծանուցեալ զձայնն Պետրոսի` ի խնդալոյն ոչ եբաց զդուռնն, ի ներքս ընթացեալ պատմեաց թէ Պետրոս առ դրանն կայ:

12:14: Եւ ծանուցեալ զձայնն Պետրոսի, ՚ի խնդալոյն ո՛չ եբաց զդուռն. ՚ի ներքս ընթացեալ պատմեաց, եթէ Պե՛տրոս առ դրանն կայ[2408]։
[2408] Ոմանք. Զձայն Պետ՛՛... զդուռնն... թէ Պետրոս. առ դրան կայ։
14. Եւ ճանաչելով Պետրոսի ձայնը՝ ուրախութիւնից դուռը չբացեց, այլ ներս վազելով պատմեց, թէ Պետրոսը դռանը կանգնած է:
14 Պետրոսին ձայնը ճանչցաւ, ուրախութենէն դուռը չբացաւ, հապա ներս վազելով յայտնեց. «Պետրոս դրանը առջեւ կայներ է»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: и, узнав голос Петра, от радости не отворила ворот, но, вбежав, объявила, что Петр стоит у ворот.
12:14  καὶ ἐπιγνοῦσα τὴν φωνὴν τοῦ πέτρου ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξεν τὸν πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι τὸν πέτρον πρὸ τοῦ πυλῶνος.
12:14. καὶ (and) ἐπιγνοῦσα (having-had-acquainted-upon) τὴν (to-the-one) φωνὴν (to-a-sound) τοῦ (of-the-one) Πέτρου (of-a-Petros,"ἀπὸ (off) τῆς (of-the-one) χαρᾶς (of-a-joy) οὐκ (not) ἤνοιξεν (it-opened-up) τὸν (to-the-one) πυλῶνα, (to-a-gating) εἰσδραμοῦσα (having-had-circuited-into) δὲ (moreover) ἀπήγγειλεν (it-messaged-off) ἑστάναι (to-have-had-come-to-stand) τὸν (to-the-one) Πέτρον (to-a-Petros) πρὸ (before) τοῦ (of-the-one) πυλῶνος. (of-a-gating)
12:14. et ut cognovit vocem Petri prae gaudio non aperuit ianuam sed intro currens nuntiavit stare Petrum ante ianuamAnd as soon as she knew Peter's voice, she opened not the gate for joy: but running in she told that Peter stood before the gate.
14. And when she knew Peter’s voice, she opened not the gate for joy, but ran in, and told that Peter stood before the gate.
12:14. And when she recognized the voice of Peter, out of joy, she did not open the gate, but instead, running in, she reported that Peter stood before the gate.
12:14. And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
And when she knew Peter' s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate:

14: и, узнав голос Петра, от радости не отворила ворот, но, вбежав, объявила, что Петр стоит у ворот.
12:14  καὶ ἐπιγνοῦσα τὴν φωνὴν τοῦ πέτρου ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξεν τὸν πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι τὸν πέτρον πρὸ τοῦ πυλῶνος.
12:14. et ut cognovit vocem Petri prae gaudio non aperuit ianuam sed intro currens nuntiavit stare Petrum ante ianuam
And as soon as she knew Peter's voice, she opened not the gate for joy: but running in she told that Peter stood before the gate.
12:14. And when she recognized the voice of Peter, out of joy, she did not open the gate, but instead, running in, she reported that Peter stood before the gate.
12:14. And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:14: She opened not the gate - At this time of night, and in these circumstances, the door would be fastened. Christians were doubtless alarmed by the death of James and the imprisonment of Peter, and they would take all possible precautions for their own safety.
For gladness - In her joy she hastened to inform those who were assembled of the safety of Peter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: she opened: Mat 28:8; Luk 24:41
John Gill
12:14 And when she knew Peter's voice,.... often heard him preach and converse in the family:
she opened not the gate for gladness, filled with joy to hear his voice, and that he was delivered from prison, and in haste to carry the welcome news to the company within, stayed not to open the gate, and let Peter in:
but ran in and told how Peter stood before the gate: she went into the house in a great hurry, and related to them within, that Peter was at the door without.
John Wesley
12:14 And knowing Peter's voice - Bidding her open the door.
Robert Jamieson, A. R. Fausset and David Brown
12:14 opened not for gladness, but ran in and told, &c.--How exquisite is this touch of nature!
12:1512:15: Նոքա ասեն ցնա. Մոլի՛ս։ Եւ նա եւս պնդէր՝ թէ ա՛յդպէս է. եւ նոքա ասէին. Հրեշտա՛կ նորա իցէ[2409]։ [2409] Ոմանք. Թէ այսպէս է. եւ նոքա ասեն. Հրեշ՛՛։
15. Նրանք ասացին նրան՝ գժուել ես: Իսկ աղախինը առաւել եւս պնդում էր, թէ այդպէս է: Ապա նրանք ասացին՝ նրա հրեշտակն է:
15 Իսկ անոնք ըսին անոր. «Խենթեցե՞ր ես»։ Բայց ինք կը պնդէր։ Անոնք ալ կ’ըսէին. «Անոր հրեշտակը պիտի ըլլայ»։
Նոքա ասեն ցնա. Մոլիս: Եւ նա ե՛ւս պնդէր թէ այդպէս է. եւ նոքա ասէին. Հրեշտակ նորա իցէ:

12:15: Նոքա ասեն ցնա. Մոլի՛ս։ Եւ նա եւս պնդէր՝ թէ ա՛յդպէս է. եւ նոքա ասէին. Հրեշտա՛կ նորա իցէ[2409]։
[2409] Ոմանք. Թէ այսպէս է. եւ նոքա ասեն. Հրեշ՛՛։
15. Նրանք ասացին նրան՝ գժուել ես: Իսկ աղախինը առաւել եւս պնդում էր, թէ այդպէս է: Ապա նրանք ասացին՝ նրա հրեշտակն է:
15 Իսկ անոնք ըսին անոր. «Խենթեցե՞ր ես»։ Բայց ինք կը պնդէր։ Անոնք ալ կ’ըսէին. «Անոր հրեշտակը պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: А те сказали ей: в своем ли ты уме? Но она утверждала свое. Они же говорили: это Ангел его.
12:15  οἱ δὲ πρὸς αὐτὴν εἶπαν, μαίνῃ. ἡ δὲ διϊσχυρίζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον, ὁ ἄγγελός ἐστιν αὐτοῦ.
12:15. οἱ (The-ones) δὲ (moreover) πρὸς (toward) αὐτὴν (to-it) εἶπαν (they-said," Μαίνῃ . ( Thou-rave ) ἡ (The-one) δὲ (moreover) διισχυρίζετο ( it-was-force-holding-through-to ) οὕτως (unto-the-one-this) ἔχειν. (to-hold) οἱ (The-ones) δὲ (moreover) ἔλεγον (they-were-forthing,"Ὁ (The-one) ἄγγελός (a-messenger) ἐστιν (it-be) αὐτοῦ. (of-it)
12:15. at illi dixerunt ad eam insanis illa autem adfirmabat sic se habere illi autem dicebant angelus eius estBut they said to her: Thou art mad. But she affirmed that it was so. Then said they: It is his angel.
15. And they said unto her, Thou art mad. But she confidently affirmed that it was even so. And they said, It is his angel.
12:15. But they said to her, “You are crazy.” But she reaffirmed that this was so. Then they were saying, “It is his angel.”
12:15. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.
And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel:

15: А те сказали ей: в своем ли ты уме? Но она утверждала свое. Они же говорили: это Ангел его.
12:15  οἱ δὲ πρὸς αὐτὴν εἶπαν, μαίνῃ. ἡ δὲ διϊσχυρίζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον, ὁ ἄγγελός ἐστιν αὐτοῦ.
12:15. at illi dixerunt ad eam insanis illa autem adfirmabat sic se habere illi autem dicebant angelus eius est
But they said to her: Thou art mad. But she affirmed that it was so. Then said they: It is his angel.
12:15. But they said to her, “You are crazy.” But she reaffirmed that this was so. Then they were saying, “It is his angel.”
12:15. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "В своем ли ты уме?.. " - греч. mainh... - слав.: "беснуешися-ли?.. ", т. е. безумствуешь? Настолько казалось удивительным и невероятным сообщаемое.

"Это Ангел его" Как всегда бывает в случаях растерянности пред чем-либо маловероятным и необъяснимым, стараются подыскать объяснение совершающемуся не менее трудное и чудесное, и столь же мало объясняющее возможность невероятного. Учение об Ангеле-хранителе и руководителе спасения каждого человека могло основываться и подтверждаться на учении Господа об Ангелах младенцев. Известно это учение и Апостолу Павлу (Евр I:14).
Adam Clarke: Commentary on the Bible - 1831
12:15: It is his angel - It was a common opinion among the Jews that every man has a guardian angel, and in the popish Church it is an article of faith. The Jews also believed that angels often assumed the likeness of particular persons. They have many stories of the appearance of Elijah in the likeness of different rabbins. As αγγελος signifies in general a messenger, whether Divine or human, some have thought that the angel or messenger here means a servant or person which the disciples supposed was sent from Peter to announce something of importance to the brethren: it was also an opinion among the Jews, even in the time of the apostles, as appears from Philo, that the departed souls of good men officiated as ministering angels; and it is possible that the disciples at Mary's house might suppose that Peter had been murdered in the prison; and that his spirit was now come to announce this event, or give some particular warning to the Church.
Albert Barnes: Notes on the Bible - 1834
12:15: Thou art mad - Thou art insane. They seemed to have regarded his rescue as so difficult and so hopeless, that they deemed it proof of derangement that she now affirmed it. And yet this was the very thing for which they had been so earnestly praying. When it was now announced to them that the object of their prayers was granted, they deemed the messenger that announced it insane. Christians are often surprised even when their prayers are answered. They are overwhelmed and amazed at the success of their own petitions, and are slow to believe that the very thing for which they have sought could be granted. It shows, perhaps, with how little faith, after all, they pray, and how slow they are to believe that God can hear and answer prayer. In a Rev_ival of religion in answer to prayer, Christians are often overwhelmed and astonished when even their own petitions are granted, and when God manifests his own power in his own way and time. Prayer should be persevered in, and we should place ourselves in a waiting posture to catch the first indications that God has heard us.
But she constantly affirmed - She insisted on it. How much better it would have been to have hastened at once to the gate, than thus to have engaged in a controversy on the subject. Peter was suffered to remain knocking while they debated the matter. Christians are often engaged in some unprofitable controversy when they should hasten to catch the first tokens of divine favor, and open their arms to welcome the proofs that God has heard their prayers.
Then said they - Still resolved not to be convinced.
It is his angel - Any way of accounting for it rather than to admit the simple fact, or to ascertain the simple truth. All this was caused by the little hope which they had of his release, and their earnest desire that it should be so. It was just such a state of mind as is indicated when we say, "The news is too good to e believed." The expression "It is his angel" may mean that they supposed that the "tutelary guardian," or angel appointed to attend Peter, had come to announce something respecting him, and that he had assumed the voice and form of Peter in order to make them certain that he came from him. This notion arose from the common belief of the Jews that each individual had assigned to him, at birth, a celestial spirit, whose office it was to guard and defend him through life. See the notes on Mat 18:10. That the Jews entertained this opinion is clear from their writings. See Kuinoel. Lightfoot thinks that they who were assembled supposed that the angel had assumed the voice and manner of Peter in order to intimate to them that he was about to die, and to excite them to earnest prayer that he might die with constancy and firmness. Whatever their opinions were, however, it proves nothing on these points. There is no evidence that they were inspired in these opinions, nor are their notions countenanced by the Scriptures. They were the mere common traditions of the Jews, and prove nothing in regard to the truth of the opinion one way or the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Thou: Act 26:24; Job 9:16; Mar 16:11, Mar 16:14; Luk 24:11
It is: Gen 48:16; Mat 18:10; Luk 24:37, Luk 24:38
John Gill
12:15 And they said unto her, thou art mad, &c. "Or art thou not mad?" as the Ethiopic version, and two of Beza's exemplars read, and some others: they thought the girl must be out of her senses; they looked upon the thing impossible; for though they were praying for him, and praying in faith, yet they might have no expectation of a deliverance; but were praying that they might be supported under such a trial, and that it might be sanctified to them; and for Peter, that he might be strengthened and made steadfast, and kept faithful to the last; and bear, by his sufferings and death, a glorious and honourable testimony for Christ:
but she constantly affirmed that it was even so; she asserted it over and over, and was positive in it; nothing they could say could put her off of it; she was sure of it; which when they observed, they could not tell what to say to it, but as follows: then said they,
Tit is his angel; not his tutelar or guardian angel, everyone having, as some think, a particular angel to attend him; whereas sometimes one angel attends many persons, and sometimes many angels encamp about, and are a guard to a single saint; nor did they think it was an angel sent to give notice of his death, as some persons, by one means or another, have had previous notices of the death of their friends; but rather, that it was an angel in Peter's shape, who had something to communicate: and this agrees with the notions of the Jews, who think that angels do assume the shapes of men on certain occasions: so they say (i), when Moses was in danger in Pharaoh's court, God sent Michael, the prince of the host of heaven, "in the shape of an executioner"; who brought him at once out of Egypt, and set him at the border of it, the distance of three days journey: Bar Kaphra says (k), an angel descended , "in the likeness of Moses", and caused him to flee, and they thought the angel had been Moses: and so it is elsewhere said (l), that an angel descended "in the likeness of Solomon", sitting upon his throne: there are some who think, that the sense of the brethren praying for Peter, was not that it was an angel, a celestial spirit, but a messenger sent by Peter from the prison on some errand: who represented him, or mentioning his name, the damsel took him for Peter himself. Beza's ancient copy reads, "then said they unto her, perhaps it is his angel", and so the Syriac version.
(i) Chronicon Mosis, fol. 6. 1. (k) Debarim Rabba, sect. 2. fol. 237. 1. (l) Midrash Kohelet, fol. 64. 4.
John Wesley
12:15 They said, Thou art mad - As we say, Sure you are not in your senses to talk so. It is his angel - It was a common opinion among the Jews, that every man had his particular guardian angel, who frequently assumed both his shape and voice. But this is a point on which the Scriptures are silent.
Robert Jamieson, A. R. Fausset and David Brown
12:15 Thou art mad--one of those exclamations which one can hardly resist on hearing what seems far "too good to be true."
she constantly affirmed--"kept steadfastly affirming."
that it was even so. Then said they, It is his angel--his disembodied spirit, his ghost; anything, in fact, rather than himself. Though this had been the burden of their fervent prayers during all the days of unleavened bread, they dispute themselves out of it as a thing incredible. Still, it is but the unbelief of the disciples who "believed not for joy and wondered" at the tidings of their Lord's resurrection. How often do we pray for what we can hardly credit the bestowment of, when it comes in answer to our prayers! This, however, argues not so much hard unbelief as that kind of it incident to the best in this land of shadows, which perceives not so clearly as it might how very near heaven and earth, the Lord and His praying people, are to each other.
12:1612:16: Եւ Պետրոս ստէ՛պ բախէր. իբրեւ բացին, տեսին զնա՝ եւ զարմացա՛ն[2410]։ [2410] Ոմանք. Եւ իբրեւ բացին։
16. Իսկ Պետրոսը շարունակում էր թակել դուռը: Երբ բացեցին, տեսան նրան ու զարմացան:
16 Սակայն Պետրոս անդադար կը զարնէր ու երբ բացին, զինք տեսնելով ապշեցան։
Եւ Պետրոս ստէպ բախէր. իբրեւ բացին, տեսին զնա եւ զարմացան:

12:16: Եւ Պետրոս ստէ՛պ բախէր. իբրեւ բացին, տեսին զնա՝ եւ զարմացա՛ն[2410]։
[2410] Ոմանք. Եւ իբրեւ բացին։
16. Իսկ Պետրոսը շարունակում էր թակել դուռը: Երբ բացեցին, տեսան նրան ու զարմացան:
16 Սակայն Պետրոս անդադար կը զարնէր ու երբ բացին, զինք տեսնելով ապշեցան։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: Между тем Петр продолжал стучать. Когда же отворили, то увидели его и изумились.
12:16  ὁ δὲ πέτρος ἐπέμενεν κρούων· ἀνοίξαντες δὲ εἶδαν αὐτὸν καὶ ἐξέστησαν.
12:16. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) ἐπέμενεν (it-was-staying-upon) κρούων: (knocking) ἀνοίξαντες ( having-opened-up ) δὲ (moreover) εἶδαν (they-saw) αὐτὸν (to-it) καὶ (and) ἐξέστησαν. (they-had-stood-out)
12:16. Petrus autem perseverabat pulsans cum autem aperuissent viderunt eum et obstipueruntBut Peter continued knocking. And when they had opened, they saw him and were astonished.
16. But Peter continued knocking: and when they had opened, they saw him, and were amazed.
12:16. But Peter was persevering in knocking. And when they had opened, they saw him and were astonished.
12:16. But Peter continued knocking: and when they had opened [the door], and saw him, they were astonished.
But Peter continued knocking: and when they had opened [the door], and saw him, they were astonished:

16: Между тем Петр продолжал стучать. Когда же отворили, то увидели его и изумились.
12:16  ὁ δὲ πέτρος ἐπέμενεν κρούων· ἀνοίξαντες δὲ εἶδαν αὐτὸν καὶ ἐξέστησαν.
12:16. Petrus autem perseverabat pulsans cum autem aperuissent viderunt eum et obstipuerunt
But Peter continued knocking. And when they had opened, they saw him and were astonished.
12:16. But Peter was persevering in knocking. And when they had opened, they saw him and were astonished.
12:16. But Peter continued knocking: and when they had opened [the door], and saw him, they were astonished.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Когда отворили..." - уже не одна служанка, а все собравшиеся устремляются к пришедшему и отворяют ему двери.
Albert Barnes: Notes on the Bible - 1834
12:16: Were astonished - They were now convinced that it was Peter, and they were amazed that he had been rescued. As yet they were of course ignorant of the manner in which it was done.
John Gill
12:16 But Peter continued knocking,.... That they might come to him, and let him in; beginning to be impatient, and being very desirous of seeing his friends, as well as being in danger of being taken up, and had to prison again, should any of his enemies come by, who knew him:
and when they had opened the door, and saw him, they were astonished: they could hardly believe their own eyes; it was amazing to them, how it should be, that he should be delivered out of prison, when they knew there was such a strong guard about him.
Robert Jamieson, A. R. Fausset and David Brown
12:16 Peter continued knocking--delay being dangerous.
12:1712:17: Եւ նա ձեռամբ ցուցանէր նոցա լռե՛լ. եւ պատմեաց որպէս եւ Տէր եհան զնա ՚ի բանտէն. եւ ասէ. Պատմեցէ՛ք Յակոբայ եւ եղբարց զայս։ Եւ ելեալ գնաց յա՛յլ տեղի[2411]։ [2411] Ոմանք. Ձեռամբն ցու՛՛... որպէս Տէր եհան զնա... եւ ել գնաց յայլ։
17. Եւ նա ձեռքով նրանց նշան էր անում, որ լռեն. եւ պատմեց, թէ ինչպէս Տէրը իրեն հանեց բանտից: Ապա ասաց. «Այս բաները պատմեցէ՛ք Յակոբոսին եւ եղբայրներին»: Եւ ինքը ելաւ գնաց այլ տեղ:
17 Բայց անիկա ձեռքով նշան ըրաւ անոնց՝ որ լուռ կենան ու պատմեց անոնց թէ ի՛նչպէս Տէրը զինք բանտէն հանեց եւ ըսաւ. «Ասիկա Յակոբոսին ու եղբայրներուն պատմեցէք»։ Ինք ելաւ ուրիշ տեղ գնաց։
Եւ նա ձեռամբ ցուցանէր նոցա լռել, եւ [56]պատմեաց որպէս եւ Տէր եհան զնա ի բանտէն, եւ ասէ. Պատմեցէք Յակովբայ եւ եղբարց զայս: Եւ ելեալ գնաց յայլ տեղի:

12:17: Եւ նա ձեռամբ ցուցանէր նոցա լռե՛լ. եւ պատմեաց որպէս եւ Տէր եհան զնա ՚ի բանտէն. եւ ասէ. Պատմեցէ՛ք Յակոբայ եւ եղբարց զայս։ Եւ ելեալ գնաց յա՛յլ տեղի[2411]։
[2411] Ոմանք. Ձեռամբն ցու՛՛... որպէս Տէր եհան զնա... եւ ել գնաց յայլ։
17. Եւ նա ձեռքով նրանց նշան էր անում, որ լռեն. եւ պատմեց, թէ ինչպէս Տէրը իրեն հանեց բանտից: Ապա ասաց. «Այս բաները պատմեցէ՛ք Յակոբոսին եւ եղբայրներին»: Եւ ինքը ելաւ գնաց այլ տեղ:
17 Բայց անիկա ձեռքով նշան ըրաւ անոնց՝ որ լուռ կենան ու պատմեց անոնց թէ ի՛նչպէս Տէրը զինք բանտէն հանեց եւ ըսաւ. «Ասիկա Յակոբոսին ու եղբայրներուն պատմեցէք»։ Ինք ելաւ ուրիշ տեղ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Он же, дав знак рукою, чтобы молчали, рассказал им, как Господь вывел его из темницы, и сказал: уведомьте о сем Иакова и братьев. Потом, выйдя, пошел в другое место.
12:17  κατασείσας δὲ αὐτοῖς τῇ χειρὶ σιγᾶν διηγήσατο [αὐτοῖς] πῶς ὁ κύριος αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς, εἶπέν τε, ἀπαγγείλατε ἰακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον.
12:17. κατασείσας (Having-shaken-down) δὲ (moreover) αὐτοῖς (unto-them) τῇ (unto-the-one) χειρὶ (unto-a-hand) σιγᾷν (to-silence-unto) διηγήσατο ( it-led-through ) αὐτοῖς (unto-them) πῶς (unto-whither) ὁ (the-one) κύριος (Authority-belonged) αὐτὸν (to-it) ἐξήγαγεν (it-had-led-out) ἐκ (out) τῆς (of-the-one) φυλακῆς, (of-a-guarding,"εἶπέν (it-had-said) τε (also,"Ἀπαγγείλατε (Ye-should-have-messaged-off) Ἰακώβῳ (unto-an-Iakobos) καὶ (and) τοῖς (unto-the-ones) ἀδελφοῖς ( unto-brethrened ) ταῦτα. (to-the-ones-these) καὶ (And) ἐξελθὼν (having-had-came-out) ἐπορεύθη (it-was-traversed-of) εἰς (into) ἕτερον (to-different) τόπον. (to-an-occasion)
12:17. annuens autem eis manu ut tacerent enarravit quomodo Dominus eduxisset eum de carcere dixitque nuntiate Iacobo et fratribus haec et egressus abiit in alium locumBut he, beckoning to them with his hand to hold their peace, told how the Lord had brought him out of prison. And he said: Tell these things to James and to the brethren. And going out, he went into another place.
17. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him forth out of the prison. And he said, Tell these things unto James, and to the brethren. And he departed, and went to another place.
12:17. But motioning to them with his hand to be silent, he explained how the Lord had led him away from prison. And he said, “Inform James and those brothers.” And going out, he went away to another place.
12:17. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.
But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place:

17: Он же, дав знак рукою, чтобы молчали, рассказал им, как Господь вывел его из темницы, и сказал: уведомьте о сем Иакова и братьев. Потом, выйдя, пошел в другое место.
12:17  κατασείσας δὲ αὐτοῖς τῇ χειρὶ σιγᾶν διηγήσατο [αὐτοῖς] πῶς ὁ κύριος αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς, εἶπέν τε, ἀπαγγείλατε ἰακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον.
12:17. annuens autem eis manu ut tacerent enarravit quomodo Dominus eduxisset eum de carcere dixitque nuntiate Iacobo et fratribus haec et egressus abiit in alium locum
But he, beckoning to them with his hand to hold their peace, told how the Lord had brought him out of prison. And he said: Tell these things to James and to the brethren. And going out, he went into another place.
12:17. But motioning to them with his hand to be silent, he explained how the Lord had led him away from prison. And he said, “Inform James and those brothers.” And going out, he went away to another place.
12:17. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Уведомьте Иакова...", т. е. предстоятеля Церкви Иерусалимской, брата Господня, "и братьев...", т. е. остальных верующих - для их успокоения.

"Пошел в другое место...", что требовалось благоразумною осторожностью и вполне согласовалось с наставлением Господа (Мф X:23). "Не искушал Бога и не подвергал сам себя опасности, ибо и это они делали только тогда, когда им было повелеваемо..." (Злат. ). Существует древнее предание, что Петр был в Риме в первые годы царствования Клавдия (Иерон. cata1. с. I; Евсев. Церк. Ист, II:14-15). Если так, то удобнейшим временем к такому путешествию Петра было именно рассматриваемое время. Это было, по всей вероятности, в 44-й год по Р. Х., после иудейской Пасхи, в 4-й год царствования Клавдия. О Петре, после сего удаления в другое место, не упоминается Дееписателем до самого апостольского собора (гл. XV).

В течение этого времени (несколько лет) он вполне мог совершить предполагаемое путешествие - и в целях лучшей безопасности, и в удовлетворение своей ревности, увлекшей его проповедовать Христа в самом центре жизни тогдашнего мира.
Adam Clarke: Commentary on the Bible - 1831
12:17: Declared - how the Lord had brought him out of the prison - He still persisted in the belief that his deliverance was purely supernatural. It seems that some modern critics could have informed him of his mistake. See Act 12:11.
Show these things unto James, and to the brethren - That is, in one word, show them to the Church, at the head of which James undoubtedly was; as we may clearly understand by the part he took in the famous council held at Jerusalem, relative to certain differences between the believing Jews and Gentiles. See Act 15:13-21. There is still no supremacy for Peter. He who was bishop or overseer of the Church at Jerusalem was certainly at the head of the whole Church of God at this time; but James was then bishop or inspector of the Church at Jerusalem, and, consequently, was the only visible head then upon earth.
He departed - into another place - Some popish writers say that he went to Rome, and founded a Christian Church there. Those who can believe any thing may believe this. Where he went we know not; but it is probable that he withdrew for the present into a place of privacy, till the heat of the inquiry was over relative to his escape from the prison; for he saw that Herod was intent on his death.
Albert Barnes: Notes on the Bible - 1834
12:17: But he, beckoning ... - To pRev_ent the noise, and tumult, and transport which was likely to be produced. His wish was, not that there should be clamorous joy, but that they should listen in silence to what God had done. It was sufficient to awe the soul, and produce deep, grateful feeling. A noise might excite the neighboring Jews, and produce danger. Religion is calm and peaceful; and its great scenes and surprising deliverances are rather suited to awe the soul to produce calm, sober, and grateful contemplation, than the noise of rejoicing, and the shoutings of exultation. The consciousness of the presence of God, and of his mighty power, does not produce rapturous disorder and tumult, but holy, solemn, calm, grateful emotion.
Go, show these things ... - Acquaint them that their prayer is heard, and that they may rejoice also at the mercy of God.
Unto James - James, the son of Alpheus, commonly called the Less. See Act 12:2 note; Act 1:13 note; Mat 10:2 note.
And to the brethren - Particularly to the other apostles.
And went into another place - Probably a place of greater safety. Where he went is not known. The papists pretend that he went to Rome. But of this there is no evidence. He is mentioned as in Jerusalem again in Acts 15. The meaning is evidently that he went into some place of retirement until the danger was past.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: beckoning: Act 13:16, Act 19:33, Act 21:40; Luk 1:22; Joh 13:24
declared: Psa 66:16, Psa 102:20, Psa 102:21, Psa 107:21, Psa 107:22, Psa 116:14, Psa 116:15, Psa 146:7
James: Act 15:13, Act 21:18; Co1 15:7; Gal 1:19, Gal 2:9, Gal 2:12; Jam 1:1
And he: Act 16:40; Mat 10:23; Joh 7:1, Joh 8:59, Joh 10:40, Joh 11:54
Geneva 1599
12:17 (7) But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.
(7) We may sometimes give place to the rage of the wicked, but yet only in such a way that our diligence which ought to be used in God's business does not slacken in the least.
John Gill
12:17 But he beckoning unto them with the hand,.... This is what the Jews call "an hint" (m), which is a beckoning, or making signs, either with the head or hand: and this was now made, to hold their peace; to be silent, and not clamorous in their expressions of joy and wonder, lest it should alarm the neighbourhood, and the consequence be bad both to him and them; as also that he might have an opportunity of relating the whole affair to them; which he did, after he had entered into the house; which though not expressed is understood, and is added in Beza's ancient copy, and in the Syriac version:
and he went in; that is, into the house: and declared unto them how the Lord had brought him out of prison: how he had sent his angel to him in prison, what a light shone about him, how his chains fell from his hands, and how the angel conducted him through the several wards, till they came to the iron gate, which opened of itself; and how when he had brought him into the public streets, he left him; he ascribes this wonderful deliverance not to the angel, but to the Lord himself:
and he said, go show these things to James; the son of Alphaeus, sometimes called the brother of our Lord; for James the son of Zebedee, the brother of John, Herod had lately killed with the sword, Acts 12:2 and this other James very likely succeeded him as pastor of the church at Jerusalem, or at least had the superintendency of affairs there:
and to the brethren; the rest of the apostles, and even all the members; whom he would have acquainted with these things, which he knew would be matter of joy unto them, and a means of strengthening them in the ways of the Lord:
and he departed, and went into another place; to Rome, say the Papists, but without any foundation; if he went out of the city, and to any distant place for more safety, very likely he went to Antioch; but the words do not necessarily oblige us to conclude, that he went out of the city at that time, only that he went from Mary's house; "and went", as the Ethiopic version reads, "to another house": where another company of saints might be assembled, and where he might be more private and secure.
(m) Bartenora in Misn. Gittin, c. 5. sect. 7.
John Wesley
12:17 Beckoning to them - Many of whom being amazed, were talking together. And he said, Show these things to James - The brother or kinsman of our Lord, and author of the epistle which bears his name. He appears to have been a person of considerable weight and importance, probably the chief overseer of that province, and of the Church in Jerusalem in particular. He went into another place - Where he might be better concealed till the storm was over.
Robert Jamieson, A. R. Fausset and David Brown
12:17 But he, beckoning . . . with his hand to hold their peace--a lively touch this. In the hubbub of joyful and wondering interrogatories there might mingle reflections, thrown out by one against another, for holding out so long against the testimony of Rhoda; while the emotion of the apostle's own spirit would be too deep and solemn to take part in such demonstrations or utter a word till, with his hand, he had signified his wish for perfect silence.
Go show these things unto James and to the brethren--Whether James the son of Alpheus, one of the Twelve, usually known as "James the Less," and "James the Lord's brother" (Gal 1:19), were the same person; and if not, whether the James here referred to was the former or the latter, critics are singularly divided, and the whole question is one of the most difficult. To us, it appears that there are strong reasons for thinking that they were not the same person, and that the one here meant, and throughout the Acts, is the apostle James. (But on this more hereafter). James is singled out, because he had probably begun to take the oversight of the Church in Jerusalem, which we afterwards find him exercising (Acts 15:1-29).
And he departed, and went into another place--according to his Lord's express command (Mt 10:23). When told, on a former miraculous liberation from prison, to go and speak unto the people (Acts 5:20), he did it; but in this case to present himself in public would have been to tempt God by rushing upon certain destruction.
12:1812:18: Եւ իբրեւ եղեւ այգ, էր խռովութի՛ւն մեծ ՚ի մէջ զինուորացն, թէ զի՞ արդեւք Պետրոսն եղեւ[2412]։ [2412] Ոմանք. Եւ իբրեւ այգ եղեւ։ Յայլս պակասի. Թէ զի՛ արդեւք։
18. Եւ երբ առաւօտ եղաւ, զինուորների մէջ մեծ խռովութիւն ընկաւ, թէ արդեօք Պետրոսն ի՛նչ եղաւ:
18 Առտուն, մեծ խռովութիւն ծագեցաւ զինուորներուն մէջ՝ թէ արդեօք ի՞նչ եղաւ Պետրոս։
Եւ իբրեւ այգ եղեւ, էր խռովութիւն մեծ ի մէջ զինուորացն, զի՞ արդեւք Պետրոսն եղեւ:

12:18: Եւ իբրեւ եղեւ այգ, էր խռովութի՛ւն մեծ ՚ի մէջ զինուորացն, թէ զի՞ արդեւք Պետրոսն եղեւ[2412]։
[2412] Ոմանք. Եւ իբրեւ այգ եղեւ։ Յայլս պակասի. Թէ զի՛ արդեւք։
18. Եւ երբ առաւօտ եղաւ, զինուորների մէջ մեծ խռովութիւն ընկաւ, թէ արդեօք Պետրոսն ի՛նչ եղաւ:
18 Առտուն, մեծ խռովութիւն ծագեցաւ զինուորներուն մէջ՝ թէ արդեօք ի՞նչ եղաւ Պետրոս։
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: По наступлении дня между воинами сделалась большая тревога о том, что сделалось с Петром.
12:18  γενομένης δὲ ἡμέρας ἦν τάραχος οὐκ ὀλίγος ἐν τοῖς στρατιώταις, τί ἄρα ὁ πέτρος ἐγένετο.
12:18. Γενομένης ( Of-having-had-became ) δὲ (moreover) ἡμέρας (of-a-day) ἦν (it-was) τάραχος (a-stir) οὐκ (not) ὀλίγος (little) ἐν (in) τοῖς (unto-the-ones) στρατιώταις, (unto-amass-belongers) τί (to-what-one) ἄρα (thus) ὁ (the-one) Πέτρος (a-Petros) ἐγένετο . ( it-had-became )
12:18. facta autem die erat non parva turbatio inter milites quidnam de Petro factum essetNow when day was come, there was no small stir among the soldiers, what was become of Peter.
18. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
12:18. Then, when daylight came, there was no small commotion among the soldiers, as to what had happened concerning Peter.
12:18. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter:

18: По наступлении дня между воинами сделалась большая тревога о том, что сделалось с Петром.
12:18  γενομένης δὲ ἡμέρας ἦν τάραχος οὐκ ὀλίγος ἐν τοῖς στρατιώταις, τί ἄρα ὁ πέτρος ἐγένετο.
12:18. facta autem die erat non parva turbatio inter milites quidnam de Petro factum esset
Now when day was come, there was no small stir among the soldiers, what was become of Peter.
12:18. Then, when daylight came, there was no small commotion among the soldiers, as to what had happened concerning Peter.
12:18. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:18: No small stir - Amazement that he had escaped, and apprehension of the consequences. The punishment which they had reason to expect, for having suffered his escape, was death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: there: Act 5:22-25, Act 16:27, Act 19:23
Geneva 1599
12:18 (8) Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
(8) Evil counsel in the end results in the hurt of those who devised it.
John Gill
12:18 Now as soon as it was day,.... When it was morning; as soon as there was any light in the prison, by which the guards could discern one another and their prisoners:
there was no small stir among the soldiers: the two between whom Peter slept, and the rest of the quaternions that were employed in the wards to keep watch; who were now all in an uproar, and in the utmost concern and fright:
what was become of Peter; whether he was in any other part of the prison, by what means he could escape, and whither he was gone.
Robert Jamieson, A. R. Fausset and David Brown
12:18 as soon as it was day, &c.--His deliverance must have been during the fourth watch (three to six A.M.); else he must have been missed by the keepers at the change of the watch [WIES].
12:1912:19: Իսկ Հերովդէս իբրեւ խնդրեաց զնա՝ եւ ո՛չ եգիտ, հարցեալ զպահապանսն՝ հրամայեաց սպանանել. եւ իջեալ ՚ի Հրէաստանէ ՚ի Կեսարիայ, եւ ա՛նդ լինէր[2413]։ [2413] Օրինակ մի. Իջեալ Պետրոս ՚ի Հրէաստանէ ՚ի Գալիլեա, եւ անդ։
19. Իսկ Հերովդէսը, երբ նրան փնտռեց ու չգտաւ, պահակներին հարցաքննելուց յետոյ հրամայեց սպանել նրանց: Ապա Պետրոսը Հրէաստանից Կեսարիա իջաւ ու այնտեղ էր մնում:
19 Հերովդէս ալ երբ ուզեց զանիկա ու չգտաւ, պահապանները հարցուփորձ ընելով՝ հրաման ըրաւ որ սպաննուին։ Պետրոս Հրէաստանէն Կեսարիա գնաց ու հոն կեցաւ։
Իսկ Հերովդէս իբրեւ խնդրեաց զնա եւ ոչ եգիտ, հարցեալ զպահապանսն` հրամայեաց սպանանել. եւ իջեալ ի Հրէաստանէ ի Կեսարիա եւ անդ լինէր:

12:19: Իսկ Հերովդէս իբրեւ խնդրեաց զնա՝ եւ ո՛չ եգիտ, հարցեալ զպահապանսն՝ հրամայեաց սպանանել. եւ իջեալ ՚ի Հրէաստանէ ՚ի Կեսարիայ, եւ ա՛նդ լինէր[2413]։
[2413] Օրինակ մի. Իջեալ Պետրոս ՚ի Հրէաստանէ ՚ի Գալիլեա, եւ անդ։
19. Իսկ Հերովդէսը, երբ նրան փնտռեց ու չգտաւ, պահակներին հարցաքննելուց յետոյ հրամայեց սպանել նրանց: Ապա Պետրոսը Հրէաստանից Կեսարիա իջաւ ու այնտեղ էր մնում:
19 Հերովդէս ալ երբ ուզեց զանիկա ու չգտաւ, պահապանները հարցուփորձ ընելով՝ հրաման ըրաւ որ սպաննուին։ Պետրոս Հրէաստանէն Կեսարիա գնաց ու հոն կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: Ирод же, поискав его и не найдя, судил стражей и велел казнить их. Потом он отправился из Иудеи в Кесарию и [там] оставался.
12:19  ἡρῴδης δὲ ἐπιζητήσας αὐτὸν καὶ μὴ εὑρὼν ἀνακρίνας τοὺς φύλακας ἐκέλευσεν ἀπαχθῆναι, καὶ κατελθὼν ἀπὸ τῆς ἰουδαίας εἰς καισάρειαν διέτριβεν.
12:19. Ἡρῴδης (A-Herodes) δὲ (moreover) ἐπιζητήσας (having-sought-upon-unto) αὐτὸν (to-it) καὶ (and) μὴ (lest) εὑρὼν (having-had-found) ἀνακρίνας (having-separated-up) τοὺς (to-the-ones) φύλακας (to-guards) ἐκέλευσεν (it-bade-of) ἀπαχθῆναι, (to-have-been-led-off,"καὶ (and) κατελθὼν (having-had-came-down) ἀπὸ (off) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) εἰς (into) Καισαρίαν (to-a-Kaisaria) διέτριβεν. (it-was-rubbing-through)
12:19. Herodes autem cum requisisset eum et non invenisset inquisitione facta de custodibus iussit eos duci descendensque a Iudaea in Caesaream ibi commoratus estAnd when Herod had sought for him and found him not, having examined the keepers, he commanded they should be put to death. And going down from Judea to Caesarea, he abode there.
19. And when Herod had sought for him, and found him not, he examined the guards, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and tarried there.
12:19. And when Herod had requested him and did not obtain him, having had the guards interrogated, he ordered them led away. And descending from Judea into Caesarea, he lodged there.
12:19. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that [they] should be put to death. And he went down from Judaea to Caesarea, and [there] abode.
And when Herod had sought for him, and found him not, he examined the keepers, and commanded that [they] should be put to death. And he went down from Judaea to Caesarea, and [there] abode:

19: Ирод же, поискав его и не найдя, судил стражей и велел казнить их. Потом он отправился из Иудеи в Кесарию и [там] оставался.
12:19  ἡρῴδης δὲ ἐπιζητήσας αὐτὸν καὶ μὴ εὑρὼν ἀνακρίνας τοὺς φύλακας ἐκέλευσεν ἀπαχθῆναι, καὶ κατελθὼν ἀπὸ τῆς ἰουδαίας εἰς καισάρειαν διέτριβεν.
12:19. Herodes autem cum requisisset eum et non invenisset inquisitione facta de custodibus iussit eos duci descendensque a Iudaea in Caesaream ibi commoratus est
And when Herod had sought for him and found him not, having examined the keepers, he commanded they should be put to death. And going down from Judea to Caesarea, he abode there.
12:19. And when Herod had requested him and did not obtain him, having had the guards interrogated, he ordered them led away. And descending from Judea into Caesarea, he lodged there.
12:19. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that [they] should be put to death. And he went down from Judaea to Caesarea, and [there] abode.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Отправился в Кесарию...", обычную тогда резиденцию римских правителей Иудеи. Праздник Пасхи окончился, и он мог оставить Иерусалим; притом ему и неудобно было теперь оставаться в Иерусалиме, ему должно было быть стыдно пред той частью народа с Синедрионом во главе, которую он только что так обнадежил даровым зрелищем казни апостола.
Adam Clarke: Commentary on the Bible - 1831
12:19: Commanded that they should be put to death - He believed, or pretended to believe, that the escape of Peter was owing to the negligence of the keepers: jailers, watchmen, etc., ordinarily suffered the same kind of punishment which should have been inflicted on the prisoner whose escape they were supposed to have favored.
He went down from Judea to Caesarea - How soon he went down, and how long he stayed there, we know not.
Albert Barnes: Notes on the Bible - 1834
12:19: He examined the keepers - The soldiers who were entrusted with his custody. Probably only those who had the special care of him at that watch of the night. The word "examine" here means "to inquire diligently, to make investigation." He subjected them to a rigid scrutiny to ascertain the manner of his escape; for it is evident that Herod did not mean to admit the possibility of a miraculous interposition.
Should be put to death - For having failed to keep Peter. This punishment they had a right to expect for having suffered his escape.
And he went down ... - How soon after the escape of Peter he went down to Caesarea, or how long he abode there, is not known. Caesarea was rising into magnificence, and the Roman governors made it often their abode. See the notes on Act 8:40. Compare Act 25:1, Act 25:4. This journey of Herod is related by Josephus (Antiq., book 19, chapter 8, section 2). He says that it was after he had reigned over all Judea for three years.
And there abode - That is, until his death, which occurred shortly after. We do not learn that he made any further inquiry after Peter, or that he attempted any further persecutions of the Christians. The men on guard were undoubtedly put to death; and thus Herod used all his power to create the impression that Peter had escaped by their negligence; and this would undoubtedly be believed by the Jews. See Mat 28:15. He might himself, perhaps, have been convinced, however, that the escape was by miracle, and afraid to attempt any further persecutions; or the affairs of his government might have called off his attention to other things; and thus, as in the case of the. "persecution that arose about Stephen," the political changes and dangers might divert the attention from putting Christians to death. See the notes on Act 9:31. Thus, by the providence of God, this persecution, that had been commenced, not by popular tumult, but by royal authority and power, and that was aimed at the very pillars of the church, ceased. The prayers of the church pRev_ailed; and the monarch was overcome, disappointed, bummed, and, by divine judgment, soon put to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: sought for him: Sa1 23:14; Psa 37:32, Psa 37:33; Jer 36:26; Mat 2:13
he examined: Act 12:4, Act 12:6; Mat 28:11-15
commanded: Dan 2:11-13; Mat 2:16; Joh 12:10, Joh 12:11
he went: Act 21:8, Act 25:13; Kg1 20:43; Est 6:12
John Gill
12:19 And when Herod had sought for him and found him not,.... Neither in the prison, nor in any part of the city:
he examined the keepers; of the prison, and those that were upon the watch, whether they had not been accessary to his escape:
and commanded that they should be put to death: or brought forth, not before a judge to be tried and judged, because they had been examined by Herod already; but either that they should be carried and laid in bonds, or be led forth to suffer punishment; and so our version directs, and which is confirmed by the Syriac; and the Greeks say (n), that is a kind of punishment:
and he went down from Judea to Caesarea; not Peter, but Herod:
and there abode; of this journey of Agrippa's to Caesarea, Josephus makes mention (o); this place was distant from Jerusalem six hundred furlongs, or seventy five miles (p).
(n) Harpocratian. Lex. p. 32. (o) Antiqu. l. 19. c. 2. sect. 2. (p) De Bello Jud. l. 1. c. 3. sect. 5.
John Wesley
12:19 Herod commanded them to be put to death - And thus the wicked suffered in the room of the righteous. And going down from Judea - With shame, for not having brought forth Peter, according to his promise.
Robert Jamieson, A. R. Fausset and David Brown
12:19 examined the keepers--who, either like the keepers of our Lord's sepulchre, had "shaken and become as dead men" (Mt 28:4), or had slept on their watch and been divinely kept from awaking.
commanded that they should be put to death--Impotent vengeance!
12:2012:20: Եւ էր Հերովդէս ցասմա՛մբ ընդ Տիւրացիս եւ ընդ Սիդովնացիս. եւ նոքա առհասարա՛կ եկին առ նա. եւ ՚ի բանի արարեալ զԲղաստո՛ս սենեկապե՛տ արքայի, խնդրէին զխաղաղութիւն վասն կերակրելոյ երկրին նոցա յարքունուստ[2414]։ [2414] Ոմանք. Սենեկապետն ար՛՛... երկրի նոցա։
20. Եւ Հերովդէսը ցասումով էր լցուած տիւրոսցիների եւ սիդոնացիների դէմ: Նրանք միաբանուած՝ եկան նրա մօտ եւ համոզելով Բղաստոսին՝ թագաւորի սենեկապետին, խաղաղութիւն խնդրեցին, քանի որ իրենց երկիրը նրա երկրից էր կերակրւում:
20 Հերովդէս խիստ թշնամացած էր Տիւրացիներուն ու Սիդոնացիներուն։ Անոնք ալ միաբանութեամբ եկան ու թագաւորին Բղաստոս սենեկապետը համոզելով՝ հաշտութիւն խնդրեցին. վասն զի իրենց երկիրը թագաւորին երկրէն ապրուստ կ’առնէր։
Եւ էր Հերովդէս ցասմամբ ընդ Տիւրացիս եւ ընդ Սիդովնացիս. եւ նոքա առ հասարակ եկին առ նա, եւ ի բանի արարեալ զԲղաստոս սենեկապետ արքայի, խնդրէին զխաղաղութիւն, վասն կերակրելոյ երկրին նոցա յարքունուստ:

12:20: Եւ էր Հերովդէս ցասմա՛մբ ընդ Տիւրացիս եւ ընդ Սիդովնացիս. եւ նոքա առհասարա՛կ եկին առ նա. եւ ՚ի բանի արարեալ զԲղաստո՛ս սենեկապե՛տ արքայի, խնդրէին զխաղաղութիւն վասն կերակրելոյ երկրին նոցա յարքունուստ[2414]։
[2414] Ոմանք. Սենեկապետն ար՛՛... երկրի նոցա։
20. Եւ Հերովդէսը ցասումով էր լցուած տիւրոսցիների եւ սիդոնացիների դէմ: Նրանք միաբանուած՝ եկան նրա մօտ եւ համոզելով Բղաստոսին՝ թագաւորի սենեկապետին, խաղաղութիւն խնդրեցին, քանի որ իրենց երկիրը նրա երկրից էր կերակրւում:
20 Հերովդէս խիստ թշնամացած էր Տիւրացիներուն ու Սիդոնացիներուն։ Անոնք ալ միաբանութեամբ եկան ու թագաւորին Բղաստոս սենեկապետը համոզելով՝ հաշտութիւն խնդրեցին. վասն զի իրենց երկիրը թագաւորին երկրէն ապրուստ կ’առնէր։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: Ирод был раздражен на Тирян и Сидонян; они же, согласившись, пришли к нему и, склонив на свою сторону Власта, постельника царского, просили мира, потому что область их питалась от [области] царской.
12:20  ἦν δὲ θυμομαχῶν τυρίοις καὶ σιδωνίοις· ὁμοθυμαδὸν δὲ παρῆσαν πρὸς αὐτόν, καὶ πείσαντες βλάστον τὸν ἐπὶ τοῦ κοιτῶνος τοῦ βασιλέως ᾐτοῦντο εἰρήνην, διὰ τὸ τρέφεσθαι αὐτῶν τὴν χώραν ἀπὸ τῆς βασιλικῆς.
12:20. Ἦν (It-was) δὲ (moreover) θυμομαχῶν (passion-battling-unto) Τυρίοις ( unto-Turos-belonged ) καὶ (and) Σιδωνίοις : ( unto-Sidon-belonged ) ὁμοθυμαδὸν (passioned-along) δὲ (moreover) παρῆσαν (they-were-being-beside) πρὸς (toward) αὐτόν, (to-it,"καὶ (and) πείσαντες ( having-conduced ) Βλάστον (to-a-Blastos) τὸν (to-the-one) ἐπὶ (upon) τοῦ (of-the-one) κοιτῶνος (of-a-situating) τοῦ (of-the-one) βασιλέως (of-a-ruler-of) ᾐτοῦντο ( they-were-appealing-unto ) εἰρήνην (to-a-peace) διὰ (through) τὸ (to-the-one) τρέφεσθαι (to-be-nourished) αὐτῶν (of-them) τὴν (to-the-one) χώραν (to-a-space) ἀπὸ (off) τῆς (of-the-one) βασιλικῆς. (of-ruler-belonged-of)
12:20. erat autem iratus Tyriis et Sidoniis at illi unianimes venerunt ad eum et persuaso Blasto qui erat super cubiculum regis postulabant pacem eo quod alerentur regiones eorum ab illoAnd he was angry with the Tyrians and the Sidonians. But they with one accord came to him: and, having gained Blastus who was the king's chamberlain, they desired peace, because their countries were nourished by him.
20. Now he was highly displeased with them of Tyre and Sidon: and they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, they asked for peace, because their country was fed from the king’s country.
12:20. Now he was angry with those of Tyre and Sidon. But they came to him with one accord, and, having persuaded Blastus, who was over the bedchamber of the king, they petitioned for peace, because their regions were supplied with food by him.
12:20. And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, desired peace; because their country was nourished by the king’s [country].
And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king' s chamberlain their friend, desired peace; because their country was nourished by the king' s:

20: Ирод был раздражен на Тирян и Сидонян; они же, согласившись, пришли к нему и, склонив на свою сторону Власта, постельника царского, просили мира, потому что область их питалась от [области] царской.
12:20  ἦν δὲ θυμομαχῶν τυρίοις καὶ σιδωνίοις· ὁμοθυμαδὸν δὲ παρῆσαν πρὸς αὐτόν, καὶ πείσαντες βλάστον τὸν ἐπὶ τοῦ κοιτῶνος τοῦ βασιλέως ᾐτοῦντο εἰρήνην, διὰ τὸ τρέφεσθαι αὐτῶν τὴν χώραν ἀπὸ τῆς βασιλικῆς.
12:20. erat autem iratus Tyriis et Sidoniis at illi unianimes venerunt ad eum et persuaso Blasto qui erat super cubiculum regis postulabant pacem eo quod alerentur regiones eorum ab illo
And he was angry with the Tyrians and the Sidonians. But they with one accord came to him: and, having gained Blastus who was the king's chamberlain, they desired peace, because their countries were nourished by him.
12:20. Now he was angry with those of Tyre and Sidon. But they came to him with one accord, and, having persuaded Blastus, who was over the bedchamber of the king, they petitioned for peace, because their regions were supplied with food by him.
12:20. And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, desired peace; because their country was nourished by the king’s [country].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Описывая смерть Ирода непосредственно за рассказом об освобождении Петра, Дееписатель имеет в виду представить эту смерть, как Божию казнь Ироду за гонение Церкви Христовой.

"Ирод был раздражен..." - по какой причине, неизвестно.

"Власта, постельника царского..." - ton epi toϋ kitwnoV tou BasilewV... - главного служителя при особе царя, хранителя его жизни и сокровищ. Такие служители очень часто делались и высшими сановниками государства, пользуясь большим влиянием на царя и государственные дела (ср. VIII:27).

"Просили мира...", нарушенного раздражением, - дружественных отношений, особенно необходимых ввиду угрожавшего голода (Злат. ). Большую часть зернового хлеба финикияне получали из Палестины, будучи сами преимущественно торговым, а не земледельческим народом. Поэтому Ирод без войны мог весьма навредить им, что и вынуждало их просить его о мире.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Herod.
20 And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country. 21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22 And the people gave a shout, saying, It is the voice of a god, and not of a man. 23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost. 24 But the word of God grew and multiplied. 25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

In these verses we have,

I. The death of Herod. God reckoned with him, not only for his putting James to death, but for his design and endeavour to put Peter to death; for sinners will be called to an account, not only for the wickedness of their deeds, but for the wickedness of their endeavours (Ps. xxviii. 4), for the mischief they have done and the mischief they would have done. It was but a little while that Herod lived after this. Some sinners God makes quick work with. Observe,

1. How the measure of his iniquity was filled up: it was pride that did it; it is this that commonly goes more immediately before destruction, and a haughty spirit before a fall. Nebuchadnezzar had been a very bloody man, and a great persecutor; but the word that was in the king's mouth when the judgments of God fell upon him was a proud word: Is not this great Babylon that I have built? Dan. iv. 30, 31. It is the glory of God to look on every one that is proud, and bring him low, Job xl. 12. The instance of it here is very remarkable, and shows how God resists the proud.

(1.) The men of Tyre and Sidon had, it seems, offended Herod. Those cities were now under the Roman yoke, and they had been guilty of some misdemeanours which Herod highly resented, and was resolved they should feel his resentment. Some very small matter would serve such a proud imperious man as Herod was for a provocation, where he was disposed to pick a quarrel. He was highly displeased with this people, and they must be made to know that his wrath was as the roaring of a lion, as messengers of death.

(2.) The offenders truckled, being convinced, if not that they had done amiss, yet that it was in vain to contend with such a potent adversary, who, right or wrong, would be too hard for them; they submitted and were willing upon any terms to make peace with him. Observe, [1.] The reason why they were desirous to have the matter accommodated: Because their country was nourished by the king's country. Tyre and Sidon were trading cities, and had little land belonging to them, but were always supplied with corn from the land of Canaan; Judah and Israel traded in their market, with wheat, and honey, and oil, Ezek. xxvii. 17. Now if Herod should make a law to prohibit the exportation of corn to Tyre and Sidon (which they knew not but a man so revengeful as he might soon do, not caring how many were famished by it), their country would be undone; so that it was their interest to keep in with him. And is it not then our wisdom to make our peace with God, and humble ourselves before him, who have a much more constant and necessary dependence upon him than one country can have upon another? for in him we live, and move, and have our being. [2.] The method they took to prevent a rupture: They made Blastus the king's chamberlain their friend, probably with bribes and good presents; that is usually the way for men to make courtiers their friends. And it is the hard fate of princes that they must have not only their affairs, but their affections too, governed by such mercenary tools; yet such men as Herod, that will not be governed by reason, had better be so governed than by pride and passion. Blastus had Herod's ear, and has the art of mollifying his resentments; and a time is fixed for the ambassadors of Tyre and Sidon to come and make a public submission, to beg his majesty's pardon, throw themselves upon his clemency, and promise never again to offend in the like manner; and that which will thus feed his pride shall serve to cool his passion.

(3.) Herod appeared in all the pomp and grandeur he had: He was arrayed in his royal apparel (v. 21), and sat upon his throne. Josephus gives an account of this splendid appearance which Herod made upon this occasion--Antiq. 19. 344. He says that Herod at this time wore a robe of cloth of silver, so richly woven, and framed with such art, that when the sun shone it reflected the light with such a lustre as dazzled the eyes of the spectators, and struck an awe upon them. Foolish people value men by their outward appearance; and no better are those who value themselves by the esteem of such, who court it, and recommend themselves to it as Herod did, who thought to make up the want of a royal heart with his royal apparel; and sat upon his throne, as if that gave him a privilege to trample upon all about him as his footstool.

(4.) He made a speech to the men of Tyre and Sidon, a fine oration, in which, probably, after he had aggravated their fault, and commended their submission, he concluded with an assurance that he would pass by their offence and receive them into his favour again--proud enough that he had it in his power whom he would to keep alive, as well as whom he would to slay; and probably he kept them in suspense as to what their doom should be, till he made this oration to them, that the act of grace might come to them with the more pleasing surprise.

(5.) The people applauded him, the people that had a dependence upon him, and had benefit by his favour, they gave a shout; and this was what they shouted, It is the voice of a god, and not of a man, v. 22. God is great and good, and they thought such was Herod's greatness in his apparel and throne, and such his goodness in forgiving them, that he was worthy to be called no less than a god; and perhaps his speech was delivered with such an air of majesty, and a mixture of clemency with it, as affected the auditors thus. Or, it may be, it was not from any real impression made upon their minds, or any high or good thoughts they had indeed conceived of him; but, how meanly soever they thought of him, they were resolved thus to curry favour with him, and strengthen the new-made peace between him and them. Thus great men are made an easy prey to flatterers if they lend an ear to them, and encourage them. Grotius here observes that, though magistrates are called gods (Ps. lxxxii. 1), yet kings or monarchs, that is, single persons, are not, lest countenance should thereby be given to the Gentiles, who gave divine honours to their kings alive and dead, as here; but they are a college of senators, or a bench of judges, that are called gods--In collegio toto senatorum non idem erat periculi; itaque eos, non autem reges, invenimus dictos elohim. Those that live by sense vilify God, as if he were altogether such a one as themselves, and deify men, as if they were gods; having their persons in admiration, because of advantage. This is not only a great affront to God, giving that glory to others which is due to him alone, but a great injury to those who are thus flattered, as it makes them forget themselves, and so puffs them up with pride that they are in the utmost danger possible of falling into the condemnation of the devil.

(6.) These undue praises he took to himself, pleased himself with them, and prided himself in them; and this was his sin. We do not find that he had given any private orders to his confidants to begin such a shout, or to put those words into the mouths of the people, nor that he returned them thanks for the compliment and undertook to answer their opinion of him. But his fault was that he said nothing, did not rebuke their flattery, nor disown the title they had given him, nor give God the glory (v. 23); but he took it to himself, was very willing it should terminate in himself, and that he should be thought a god and have divine honours paid him. Si populus vult decipi, decipiatur--if the people will be deceived, let them. And it was worse in him who was a Jew, and professed to believe in one God only, than it was in the heathen emperors, who had gods many and lords many.

2. How his iniquity was punished: Immediately (v. 23) the angel of the Lord smote him (by the order of Christ, for to him all judgment is committed), because he gave not God the glory (for God is jealous for his own honour, and will be glorified upon those whom he is not glorified by); and he was eaten of worms above ground, and gave up the ghost. Now he was reckoned with for vexing the church of Christ, killing James, imprisoning Peter, and all the other mischiefs he had done. Observe in the destruction of Herod,

(1.) It was no less than an angel that was the agent--the angel of the Lord, that angel that was ordered and commissioned to do it, or that angel that used to be employed in works of this nature, the destroying angel: or the angel, that is, that angel that delivered Peter in the former part of the chapter--that angel smote Herod. For those ministering spirits are the ministers either of divine justice or of divine mercy, as God is pleased to employ them. The angel smote him with a sore disease just at that instant when he was strutting at the applauses of the people, and adoring his own shadow. Thus the king of Tyre said in his pride, I am a god, I sit in the seat of God; and set his heart as the heart of God; but he shall be a man, and no God, a weak mortal man, in the hand of him that slayeth him (Ezek. xxviii. 2-9), so Herod here. Potent princes must know, not only that God is omnipotent, but that angels also are greater in power and might than they. The angel smote him, because he gave not the glory to God; angels are jealous for God's honour, and as soon as ever they have commission are ready to smite those that usurp his prerogatives, and rob God of his honour.

(2.) It was no more than a worm that was the instrument of Herod's destruction: He was eaten of worms, genomenos skolekobrotos--he became worm-eaten, so it must be read; rotten he was, and he became like a piece of rotten wood. The body in the grave is destroyed by worms, but Herod's body putrefied while he was yet alive, and bred the worms which began to feed upon it betimes; so Antiochum, that great persecutor, died. See here, [1.] What vile bodies those are which we carry about with us; they carry about with them the seeds of their own dissolution, by which they will soon be destroyed whenever God does but speak the word. Surprising discoveries have of late been made by microscopes of the multitude of worms that there are in human bodies, and how much they contribute to the diseases of them, which is a good reason why we should not be proud of our bodies, or of any of their accomplishments, and why we should not pamper our bodies, for this is but feeding the worms, and feeding them for the worms. [2.] See what weak and contemptible creatures God can make the instruments of his justice, when he pleases. Pharaoh is plagued with lice and flies, Ephraim consumed as with a moth, and Herod eaten with worms. [3.] See how God delights not only to bring down proud men, but to bring them down in such a way as is most mortifying, and pours most contempt upon them. Herod is not only destroyed, but destroyed by worms, that the pride of his glory may be effectually stained. This story of the death of Herod is particularly related by Josephus, a Jew, Antiq. 19. 343-350: "That Herod came down to Cesarea, to celebrate a festival in honour of Cæsar; that the second day of the festival he went in the morning to the theatre, clothed with that splendid robe mentioned before; that his flatterers saluted him as a god, begged that he would be propitious to them; that hitherto they had reverenced him as a man, but now they would confess to be in him something more excellent than a mortal nature. That he did not refuse nor correct this impious flattery (so the historian expresses it); But, presently after, looking up, he saw an owl perched over his head, and was at the same instant seized with a most violent pain in his bowels, and gripes in his belly, which were exquisite from the very first; that he turned his eyes upon his friends, and said to this purpose: 'Now I, whom you called a god, and therefore immortal, must be proved a man, and mortal.' That his torture continued without intermission, or the least abatement, and then he died in the fifty-fourth year of his age, when he had been king seven years."

II. The progress of the gospel after this. 1. The word of God grew and multiplied, as seed sown, which comes up with a great increase, thirty, sixty, a hundred fold; wherever the gospel was preached, multitudes embraced it, and were added to the church by it, v. 24. After the death of James, the word of God grew; for the church, the more it was afflicted, the more it multiplied, like Israel in Egypt. The courage and comfort of the martyrs, and God's owning them, did more to invite people to Christianity, than their sufferings did to deter them from it. After the death of Herod the word of God gained ground. When such a persecutor was taken off by a dreadful judgment, many were thereby convinced that the cause of Christianity was doubtless the cause of Christ, and therefore embraced it. 2. Barnabas and Saul returned to Antioch as soon as they had despatched the business they were sent upon: When they had fulfilled their ministry, had paid in their money to the proper persons, and taken care about the due distribution of it to those for whom it was collected, they returned from Jerusalem. Though they had a great many friends there, yet at present their work lay at Antioch; and where our business is there we should be, and no longer from it than is requisite. When a minister is called abroad upon any service, when he has fulfilled that ministry, he ought to remember that he has work to do at home, which wants him there and calls him thither. Barnabas and Saul, when they went to Antioch, took with them John, whose surname was Mark, at whose mother's house they had that meeting for prayer which we read of v. 12. She was sister to Barnabas. It is probable that Barnabas lodged there, and perhaps Paul with him, while they were at Jerusalem, and it was that that occasioned the meeting there at that time (for wherever Paul was he would have some good work doing), and their intimacy in that family while they were at Jerusalem occasioned their taking a son of that family with them when they returned, to be trained up under them, and employed by them, in the service of the gospel. Educating young men for the ministry, and entering them into it, is a very good work for elder ministers to take care of, and of good service to the rising generation.
Adam Clarke: Commentary on the Bible - 1831
12:20: Highly displeased with them of Tyre - On what account Herod was thus displeased is not related by any historian, as far as I have been able to ascertain. Josephus, who speaks of this journey of Herod to Caesarea, says nothing of it; and it is useless for us to conjecture.
Having made Blastus - their friend - Blastus was probably a eunuch, and had considerable influence over his master Herod; and, to reach the master, it is likely they bribed the chamberlain.
Desired peace - The Tyrians and Sidonians being equally subjects of the Roman government with the inhabitants of Galilee, Herod could not go to war with them; but, being irritated against them, he might prevent their supplies: they therefore endeavored to be on peaceable, i.e. friendly, terms with him.
Their country was nourished by the king's country - That is, they had all their supplies from Galilee; for Tyre and Sidon, being places of trade and commerce, with little territory, were obliged to have all their provisions from the countries under Herod's jurisdiction. This had been the case even from the days of Solomon, as we learn from Kg1 5:11; where it is said that Solomon gave Hiram twenty thousand measures of wheat, for food to his household; and twenty measures of pure oil: thus gave Solomon to Hiram year by year. See also Eze 27:17.
Albert Barnes: Notes on the Bible - 1834
12:20: And Herod was highly displeased ... - Greek: "bore a hostile mind," intending war. See the margin. The Greek word θυμομαχῶν thumomachō n does not occur elsewhere in the New Testament. It means to meditate war; to purpose war in the mind; or here, probably, to be enraged or angry at them. What was the cause of this hostility to the people of Tyre and Sidon is not mentioned, and conjecture is useless. It is not at all inconsistent, however, with the well known character of Herod. It was probably from some cause relating to commerce. Tyre and Sidon were under the Roman power, and had some shadow of liberty (Grotius), and it is probable that they might have embarrassed Herod in some of his regulations respecting commerce.
Tyre and Sidon - See the notes on Mat 11:21. They were north of Caesarea.
They came with one accord - Fearing the effects of his anger, they united in sending an embassage to him to make peace.
Blastus, the king's chamberlain - See Rom 16:23. The word "chamberlain" denotes an officer who is charged with the direction and management of a chamber or chambers, particularly a bed-chamber. It denotes here a man who had charge of the bed chamber of Herod.
Because their country was nourished ... - Was supplied by the territories of Herod. The country of Tyre and Sidon included a narrow strip of land on the coast of the Mediterranean. Of course they were dependent for provisions, and for articles of commerce, on the interior country; but this belonged to the kingdom of Herod; and as they were entirely dependent on his country, as he had power to dry up the sources of their support and commerce, they were the more urgent to secure his favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: was highly displeased: or, bare an hostile mind intending war
Tyre: Gen 10:15, Gen 10:19; Jos 19:29; Isa 23:1-4; Mat 11:21, Mat 11:22
but: Pro 17:14, Pro 20:18, Pro 25:8; Ecc 10:4; Isa 27:4, Isa 27:5; Luk 14:31, Luk 14:32
the king's chamberlain: Gr. that was over the king's bed-chamber
because: Kg1 5:9-11; Ch2 2:10, Ch2 2:15; Ezr 3:7; Eze 27:17; Hos 2:8, Hos 2:9; Amo 4:6-9; Hag 1:8-11, Hag 2:16, Hag 2:17; Luk 16:8
Geneva 1599
12:20 (9) And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's [country].
(9) A miserable and shameful example of what happens to the enemies of the Church.
John Gill
12:20 And Herod was highly displeased with them of Tyre and Sidon,.... Two cities on the sea coast, in the land of Phoenicia; with the inhabitants of which Herod was so enraged, that though he had not declared war against them, yet he had meditated it in his mind, and intended to do it at a proper time: what gave him this offence is not certain; that it should be for entertaining and concealing of Peter, when he made his escape, is without any foundation; and nothing but this following on that account, could ever occasion such a thought:
but they came with one accord to him; the ambassadors from both cities united in an address to him, and joined in ways and means to reconcile him to them:
and having made Blastus the king's chamberlain their friend; not merely by arguments, entreaties, and good works, but very likely by gifts, by making presents to him: persons in such an office had usually very great interest in the princes they served (q), as Blastus doubtless had with Herod; Commodus the emperor did every thing at the instances of his chamberlains, and so other princes; for these officers had access when others could not, the king's bedchamber next to sacred; and therefore the Tyrians and Sidonians privately applied to him first:
desired peace; either of Herod himself, to whom, by the means of Blastus, they were introduced; and in their address to him, entreated he would forgive the offence, and be at peace with them; or else of Blastus, whom by some means or another they made their friend; and therefore entreated of him, that he would use his interest with the king, and procure peace for them: and this sense the Arabic version inclines to, which renders the words thus, "and they prayed him that he would take care of reconciliation and peace"; though the former seems to be the true sense: "because their country was nourished by the king's country". These cities were seaports, and the inhabitants of them were much concerned in sending ships to sea, and in merchandise; and it was in Judea and Galilee, which were under Herod's jurisdiction, where they vented the goods they imported, and from whence they were supplied with wheat, honey, and oil, both for their own use, and perhaps to export abroad; see 3Kings 5:1 Ezek 27:3, &c. And it looks as if Herod had forbid all commerce with them, which if it had been continued, would have been the ruin of them.
(q) Vid. Pignorium de servis, p. 480, 481. Popmam de operis Servorum, p. 33. & Alstorph. de Lectis veterum, c. 12. p. 63.
John Wesley
12:20 Having gained Blastus - To their side, they sued for, and obtained peace - Reconciliation with Herod. And so the Christians of those parts were, by the providence of God, delivered from scarcity. Their country was nourished - Was provided with, corn, by the king's country - Thus Hiram also, king of Tyre, desired of Solomon food or corn for his household, 3Kings 5:9.
Robert Jamieson, A. R. Fausset and David Brown
12:20 HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Acts 12:20-25)
Herod was . . . displeased with them of Tyre and Sidon--for some reason unknown; but the effect on their commercial relations made the latter glad to sue for peace.
their country was nourished by the king's country--See 3Kings 5:11; Ezra 3:7; Ezek 27:17. Perhaps the famine (Acts 11:28) made them the more urgent for reconciliation.
12:2112:21: Յաւուր միում յերեւելւոջ՝ Հերո՛վդէս զգեցեալ էր զհանդերձ թագաւորութեան՝ եւ նստէր յատենի, եւ խօսէր ընդ նոսա հրապարակաւ[2415]։ [2415] Օրինակ մի. Յաւուր միոյ երեւելւոջ։ Ուր այլ օրինակ մի ՚ի լուս՛՛. նշանակէ. ՚Ի ժամանելում։ Ոմանք. Զգեցեալ էր զգեստ։
21. Եւ որոշուած օրը Հերովդէսը թագաւորական զգեստ էր հագել եւ ատեան էր նստել ու հրապարակաւ խօսում էր նրանց հետ:
21 Եւ որոշուած օր մը Հերովդէս թագաւորական հանդերձը հագած ու ատեանը նստած՝ անոնց ատենաբանութիւն կ’ընէր։
Յաւուր միում յերեւելւոջ Հերովդէս զգեցեալ էր զհանդերձ թագաւորութեան եւ նստէր յատենի, եւ խօսէր ընդ նոսա հրապարակաւ:

12:21: Յաւուր միում յերեւելւոջ՝ Հերո՛վդէս զգեցեալ էր զհանդերձ թագաւորութեան՝ եւ նստէր յատենի, եւ խօսէր ընդ նոսա հրապարակաւ[2415]։
[2415] Օրինակ մի. Յաւուր միոյ երեւելւոջ։ Ուր այլ օրինակ մի ՚ի լուս՛՛. նշանակէ. ՚Ի ժամանելում։ Ոմանք. Զգեցեալ էր զգեստ։
21. Եւ որոշուած օրը Հերովդէսը թագաւորական զգեստ էր հագել եւ ատեան էր նստել ու հրապարակաւ խօսում էր նրանց հետ:
21 Եւ որոշուած օր մը Հերովդէս թագաւորական հանդերձը հագած ու ատեանը նստած՝ անոնց ատենաբանութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: В назначенный день Ирод, одевшись в царскую одежду, сел на возвышенном месте и говорил к ним;
12:21  τακτῇ δὲ ἡμέρᾳ ὁ ἡρῴδης ἐνδυσάμενος ἐσθῆτα βασιλικὴν [καὶ] καθίσας ἐπὶ τοῦ βήματος ἐδημηγόρει πρὸς αὐτούς·
12:21. τακτῇ (Unto-arrangeable) δὲ (moreover) ἡμέρᾳ (unto-a-day) [ὁ] "[the-one]"Ἡρῴδης (a-Herodes) ἐνδυσάμενος ( having-vested-in ) ἐσθῆτα (to-a-cloth) βασιλικὴν (to-ruler-belonged-of) καθίσας (having-sat-down-to) ἐπὶ (upon) τοῦ (of-the-one) βήματος (of-a-stepping-to) ἐδημηγόρει (it-was-assembly-gathering-unto) πρὸς (toward) αὐτούς: (to-them)
12:21. statuto autem die Herodes vestitus veste regia sedit pro tribunali et contionabatur ad eosAnd upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat and made an oration to them.
21. And upon a set day Herod arrayed himself in royal apparel, and sat on the throne, and made an oration unto them.
12:21. Then, on the appointed day, Herod was clothed in kingly apparel, and he sat in the judgment seat, and he gave a speech to them.
12:21. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them:

21: В назначенный день Ирод, одевшись в царскую одежду, сел на возвышенном месте и говорил к ним;
12:21  τακτῇ δὲ ἡμέρᾳ ὁ ἡρῴδης ἐνδυσάμενος ἐσθῆτα βασιλικὴν [καὶ] καθίσας ἐπὶ τοῦ βήματος ἐδημηγόρει πρὸς αὐτούς·
12:21. statuto autem die Herodes vestitus veste regia sedit pro tribunali et contionabatur ad eos
And upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat and made an oration to them.
12:21. Then, on the appointed day, Herod was clothed in kingly apparel, and he sat in the judgment seat, and he gave a speech to them.
12:21. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Прием послов происходил в особо назначенный день в торжественной публичной аудиенции.

"Одевшись в царскую одежду..." - по сказанию Флавия - вытканную из серебра.

Иудейский историк Иосиф Флавий довольно подробно рассказывает об обстоятельствах смерти Агриппы, с некоторыми подробностями и отличиями (Археол. XIX:8, 2; ср. XVIII:6, 7) при общем сходстве с Дееписателем. Так, царь, по Иосифу, присутствовал в Кесарии на играх в честь Кесаря; в один из дней этих игр вполне мог состояться и прием послов царем. Его великолепные, сребротканые одежды блестели на солнце ослепительным сиянием; это и давало льстецам повод к самым неумеренным похвалам, в которых они называли его богом и вверяли себя его милости (qeon prosagoreuonteV). Царю, по-видимому, была по сердцу такая низкая лесть, что тотчас же и не замедлило навлечь на него гнев Божий: увидя над собою филина, он впал в суеверный страх и вместе почувствовал такую жестокую резь в животе, что на руках отнесен был немедленно во дворец, где после 5-дневных мучений скончался.

Страх Агриппы пред филином объясняется тем, что в Риме Агриппе было сделано одним авгуром предсказание, что он умрет, когда увидит во второй раз над собою филина. Когда это последнее случилось, Агриппа заболел, с ужасом вспомнив о предсказании. Это объяснение не устраняет другого, более серьезного, у Дееписателя, который причину и начало болезни полагает в невидимом поражении Ирода Ангелом. Не противоречат оба рассказчика и в указании продолжительности Иродовых мучений - Иосиф, прямо указывая пять дней, а Лука, выражаясь менее определенно, - "будучи изъеден червями, умер..."

Рассказ о смерти Ирода важен своею хронологическою датою (44: г. ), позволяющею определять время собственно христианских предшествовавших и последовавших событий.
Adam Clarke: Commentary on the Bible - 1831
12:21: Upon a set day, etc. - A day on which games, etc., were exhibited in honor of the Roman emperor. What this refers to, we learn from Josephus. "Herod, having reigned three years over All Judea, (he had reigned over the tetrarchy of his brother Philip four years before this), went down to Caesarea, and there exhibited shows and games in honor of Claudius, and made vows for his health. On the second day of these shows, he put on a garment made wholly of silver, and of a contexture most truly wonderful, and came into the theater early in the morning; at which time the silver of his garment, being illuminated by the first reflection of the sun's rays, shone out after a surprising manner, and was so resplendent as to spread a horror over those who looked intently upon him; and presently his flatterers cried out, one from one place, and another from another, 'He is a god:' and they added, 'Be thou merciful to us, for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.' Nor did the king rebuke them, nor reject their impious flattery. But, looking up, he saw an owl on a certain rope over his head, and immediately conceived that this bird was to him a messenger of ill tidings; and he fell into the deepest sorrow; a severe pain also arose in his bowels, and he died after five days' severe illness." This is the sum of the account given by Josephus, Ant. lib. xix. cap. 8, sect. 2. (See Whiston's edition.) Notwithstanding the embellishments of the Jewish historian, it agrees in the main surprisingly with the account given here by St. Luke. Josephus, it is true, suppresses some circumstances which would have been dishonorable to this impious king; and, according to his manner, puts a speech in Herod's mouth, when he found himself struck with death, expressive of much humility and contrition. But this speech is of no authority. When Josephus takes up and pursues the thread of mere historical narration, he may be safely trusted; but whenever he begins to embellish, or put speeches in the mouths of his actors, he is no longer to be credited. He even here transforms an angel of the Lord into an owl, and introduces it most improbably into his narration; as if an owl, a bird of all others that can least bear the light, should come and perch on the pavilion of the king, when the sun was shining with the most resplendent rays!
Albert Barnes: Notes on the Bible - 1834
12:21: And upon a set day - An appointed, public day. This was the second day of the sports and games which Herod celebrated in Caesarea in honor of Claudius Caesar. Josephus has given an account of this occurrence, which coincides remarkably with the narrative here. The account is contained in his "Antiquities of the Jews," book 19, chapter 8, section 2, and is as follows: "Now when Agrippa had reigned three years over all Judea, he came to the city Caesarea, which was formerly called Strato's Tower; and there he exhibited shows in honor of Caesar, upon his being informed that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity throughout his province. On the second day of which shows he put on a garment made wholly of silver," etc.
Arrayed in royal apparel - In the apparel of a king. Josephus thus describes the dress which Herod wore on that occasion. "He put on a garment made wholly of silver, and of wonderful contexture, and early in the morning came into the theater place of the shows and games, at which time the silver of his garment, being illuminated by the first reflection of the sun's rays upon it, shone after a surprising manner, and was so resplendent as to spread a horror over those that looked intently on him."
Sat upon his throne - This does not denote a throne in the usual sense of that word, but "a high seat" in the theater, where he sat, and from whence he could have a full view of the games and sports. From this place he made his speech.
Made an oration - Addressed the people.' What was the subject of this speech is not intimated by Luke or Josephus.
John Gill
12:21 And upon a set day,.... Either on some feast day of divine appointment, as a feast day was by the Jews called "a stated day"; or on some day appointed by Herod, for the receiving of the ambassadors of Tyre and Sidon, and of hearing their petitions; or as Josephus (r) says, it was on the second day of the sports and plays, instituted by him in honour of Caesar:
Herod, arrayed in royal apparel; the same Jewish historian in the same place says, that this his apparel was all of silver, and of a wonderful contexture; and that going in this very early in the morning into the theatre, the silver shone so with the rays of the rising sun, that it struck the spectators with terror and admiration:
sat upon his throne; and very likely with the other ensigns of royalty, as a crown on his head, and a sceptre in his hand:
and made an oration unto them; either unto the ambassadors from Tyre and Sidon, or rather unto the common people, the multitude that were gathered together in the theatre, where the above historian says he was.
(r) Antiqu. l. 19, c. 8. sect 2.
John Wesley
12:21 And on a set day - Which was solemnized yearly, in honour of Claudius Cesar; Herod, arrayed in royal apparel - In a garment so wrought with silver, that the rays of the rising sun striking upon, and being reflected from it, dazzled the eyes of the beholders. The people shouted, It is the voice of a god - Such profane flattery they frequently paid to princes. But the commonness of a wicked custom rather increases than lessens the guilt of it.
Robert Jamieson, A. R. Fausset and David Brown
12:21 And upon a set day Herod . . . made an oration unto them--to the Tyrians and Sidonians especially.
12:2212:22: Եւ ամբոխն աղաղակէր՝ թէ Աստուծո՛յ բարբառ է, եւ ո՛չ մարդոյ։
22. Իսկ ամբոխը աղաղակում էր. «Աստուած է, որ խօսում է եւ ոչ թէ մարդ»:
22 Ժողովուրդն ալ կ’աղաղակէր թէ ‘Ատիկա Աստուծոյ ձայն է, ո՛չ թէ մարդու’։
Եւ ամբոխն աղաղակէր թէ Աստուծոյ բարբառ է, եւ ոչ մարդոյ:

12:22: Եւ ամբոխն աղաղակէր՝ թէ Աստուծո՛յ բարբառ է, եւ ո՛չ մարդոյ։
22. Իսկ ամբոխը աղաղակում էր. «Աստուած է, որ խօսում է եւ ոչ թէ մարդ»:
22 Ժողովուրդն ալ կ’աղաղակէր թէ ‘Ատիկա Աստուծոյ ձայն է, ո՛չ թէ մարդու’։
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12:2222: а народ восклицал: [это] голос Бога, а не человека.
12:22  ὁ δὲ δῆμος ἐπεφώνει, θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου.
12:22. ὁ (the-one) δὲ (moreover) δῆμος (an-assembly) ἐπεφώνει (it-was-sounding-upon-unto,"Θεοῦ (Of-a-Deity) φωνὴ (a-sound) καὶ (and) οὐκ (not) ἀνθρώπου. (of-a-mankind)
12:22. populus autem adclamabat dei voces et non hominisAnd the people made acclamation, saying: It is the voice of a god, and not of a man.
22. And the people shouted, , The voice of a god, and not of a man.
12:22. Then the people were crying out, “The voice of a god, and not of a man!”
12:22. And the people gave a shout, [saying, It is] the voice of a god, and not of a man.
And the people gave a shout, [saying, It is] the voice of a god, and not of a man:

22: а народ восклицал: [это] голос Бога, а не человека.
12:22  ὁ δὲ δῆμος ἐπεφώνει, θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου.
12:22. populus autem adclamabat dei voces et non hominis
And the people made acclamation, saying: It is the voice of a god, and not of a man.
12:22. Then the people were crying out, “The voice of a god, and not of a man!”
12:22. And the people gave a shout, [saying, It is] the voice of a god, and not of a man.
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Albert Barnes: Notes on the Bible - 1834
12:22: And the people gave a shout - A loud applause.
It is the voice of a god ... - It is not probable that the Jews joined in this acclamation, but that it was made by the idolatrous Gentiles. Josephus gives a similar account of their feelings and conduct. He says, "And presently his flatterers cried out, one from one place, and another from another (though not for his good), that he was a god; and they added, 'Be thou merciful unto us; for although we have hitherto Rev_erenced thee only as a king, yet shall we henceforth own thee as a superior to mortal nature.'" It is true that Josephus says that this was done when they saw his splendid apparel, and that he gives no account of his addressing the people, while Luke describes it as the effect of his speech. But the discrepancy is of no consequence. Luke is as credible an historian as Josephus, and his account is more consistent than that of the Jewish historian. It is far more probable that this applause and adoration would be excited by a speech than simply by beholding his apparel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: Act 14:10-13; Psa 12:2; Dan 6:7; Jde 1:16; Rev 13:4
Geneva 1599
12:22 (10) And the people gave a shout, [saying, It is] the voice of a god, and not of a man.
(10) The flattery of people makes fools glad.
John Gill
12:22 And the people gave a shout,.... At the end of the oration; these were flatterers, as Josephus says in the place before referred to, who cried out one from another, saluting him as God; saying, be merciful to us, hitherto we have revered thee as a man, henceforward we confess thee somewhat more excellent than mortal nature: and so it follows here,
saying it is the voice of a God, and not of a man; the Vulgate Latin version reads, "the voices of God and not men"; and the Ethiopic version, "the city shouted in, or with the voice of God", with the voice of man; as if this referred to the acclamation of the people, and not the speech of the king; very wrongly.
Robert Jamieson, A. R. Fausset and David Brown
12:22 the people gave a shout, &c.--JOSEPHUS' account of his death is remarkably similar to this [Antiquities, 19.8.2]. Several cases of such deaths occur in history. Thus was this wretched man nearer his end than he of whom he had thought to make a public spectacle.
12:2312:23: Եւ անդէն եհա՛ր զնա հրեշտակ Տեառն, փոխանակ զի ո՛չ ետ փառս Աստուծոյ. եւ եղեալ որդնալի՛ց՝ սատակեցա՛ւ։
23. Եւ անմիջապէս հրեշտակը հարուածեց նրան, որովհետեւ Աստծուն փառք չտուեց. եւ որդերի կեր դառնալով՝ մեռաւ:
23 Իսկոյն Տէրոջը հրեշտակը զանիկա զարկաւ, Աստուծոյ փառք չտալուն համար եւ որդնալից ըլլալով՝ մեռաւ։
Եւ անդէն եհար զնա հրեշտակ Տեառն, փոխանակ զի ոչ ետ փառս Աստուծոյ. եւ եղեալ որդնալից` սատակեցաւ:

12:23: Եւ անդէն եհա՛ր զնա հրեշտակ Տեառն, փոխանակ զի ո՛չ ետ փառս Աստուծոյ. եւ եղեալ որդնալի՛ց՝ սատակեցա՛ւ։
23. Եւ անմիջապէս հրեշտակը հարուածեց նրան, որովհետեւ Աստծուն փառք չտուեց. եւ որդերի կեր դառնալով՝ մեռաւ:
23 Իսկոյն Տէրոջը հրեշտակը զանիկա զարկաւ, Աստուծոյ փառք չտալուն համար եւ որդնալից ըլլալով՝ մեռաւ։
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12:2323: Но вдруг Ангел Господень поразил его за то, что он не воздал славы Богу; и он, быв изъеден червями, умер.
12:23  παραχρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος κυρίου ἀνθ᾽ ὧν οὐκ ἔδωκεν τὴν δόξαν τῶ θεῶ, καὶ γενόμενος σκωληκόβρωτος ἐξέψυξεν.
12:23. παραχρῆμα (Beside-to-an-affording-to) δὲ (moreover) ἐπάταξεν (it-smote) αὐτὸν (to-it,"ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged,"ἀνθ' (ever-a-one) ὧν ( of-which ) οὐκ (not) ἔδωκεν (it-gave) τὴν (to-the-one) δόξαν (to-a-recognition) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"καὶ (and) γενόμενος ( having-had-became ) σκωληκόβρωτος (worm-consumed) ἐξέψυξεν. (it-breathed-out)
12:23. confestim autem percussit eum angelus Domini eo quod non dedisset honorem Deo et consumptus a vermibus exspiravitAnd forthwith an angel of the Lord struck him, because he had not given the honour to God: and, being eaten up by worms, he gave up the ghost.
23. And immediately an angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
12:23. And immediately, an Angel of the Lord struck him down, because he had not given honor to God. And having been consumed by worms, he expired.
12:23. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost:

23: Но вдруг Ангел Господень поразил его за то, что он не воздал славы Богу; и он, быв изъеден червями, умер.
12:23  παραχρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος κυρίου ἀνθ᾽ ὧν οὐκ ἔδωκεν τὴν δόξαν τῶ θεῶ, καὶ γενόμενος σκωληκόβρωτος ἐξέψυξεν.
12:23. confestim autem percussit eum angelus Domini eo quod non dedisset honorem Deo et consumptus a vermibus exspiravit
And forthwith an angel of the Lord struck him, because he had not given the honour to God: and, being eaten up by worms, he gave up the ghost.
12:23. And immediately, an Angel of the Lord struck him down, because he had not given honor to God. And having been consumed by worms, he expired.
12:23. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
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Adam Clarke: Commentary on the Bible - 1831
12:23: The angel of the Lord smote him - His death was most evidently a judgment from God.
Because he gave not God the glory - He did not rebuke his flatterers, but permitted them to give him that honor that was due to God alone. See on Act 12:21 (note).
And was eaten of worms - Whether this was the morbus pedicularis, or whether a violent inflammation of his bowels, terminating in putrefaction, did not actually produce worms, which, for several days, swarmed in his infected entrails, we cannot tell. It is most likely that this latter was the case; and this is at once more agreeable to the letter of the text, and to the circumstances of the case as related by Josephus.
And gave up the ghost - That is, he died of the disorder by which he was then seized, after having lingered, in excruciating torments, for five days, as Josephus has stated. Antiochus Epiphanes and Herod the Great died of the same kind of disease. See the observations at the end of Act 1:26 (note) relative to the death of Judas.
Albert Barnes: Notes on the Bible - 1834
12:23: And immediately the angel of the Lord - Diseases and death axe in the Scriptures often attributed to an angel. See Sa2 24:16; Ch1 21:12, Ch1 21:15, Ch1 21:20, Ch1 21:27; Ch2 32:21. It is not intended that there was a miracle in this case, but it certainly is intended by the sacred writer that his death was a divine judgment on him for his receiving homage as a god. Josephus says of him that he "did neither rebuke them the people nor reject their impious flattery. A severe pain arose in his belly, and began in a most violent manner. And when he was quite worn out by the pain in his belly for five days, he departed this life, in the 54th year of his age, and the 7th year of his reign." Josephus does not mention that it was done by an angel, but says that when he looked up, he saw an owl sitting on a rope over his head, and judging it to be an evil omen, he immediately became melancholy, and was seized with the pain.
Because he gave not God the glory - Because he was willing to receive the worship due to God. It was the more sinful in him as he was a Jew, and was acquainted with the true God, and with the evils of idolatry. He was proud, and willing to be flattered, and even adored. He had sought their applause; he had arrayed himself in this splendid manner to excite admiration; and when they carried it even so far as to offer divine homage, he did not reject the impious flattery, but listened stir to their praises. Hence, he was judged; and God vindicated his own insulted honor by inflicting severe pains on him, and by a most awful death.
And he was eaten of worms - The word used here is not found elsewhere in the New Testament. A similar disease is recorded of Antiochus Epiphanes, in the Apocrypha, 2 Macc. 9:5, "But the Lord Almighty, the God of Israel, smote him with an invisible and incurable plague; for a pain in the bowels that was remediless came upon him, and sore torments of the inner parts Act 12:9, so that worms rose up out of the body of this wicked man," etc. Probably this was the disease known as morbus pedicularis. It is loathsome, offensive, and most painful. See the death of Antiochus Epiphanes described in 2 Macc. 9. With this disease also Herod the Great, grandfather of Herod Agrippa, died (Josephus, Antiq., book 17, chapter 6, section 5). Such a death, so painful, so sudden, and so loathsome, was an appropriate judgment on the pride of Herod. We may here learn:
(1) That sudden and violent deaths are often acts of direct divine judgment on wicked people.
(2) that people, when they seek praise and flattery, expose themselves to the displeasure of God. His glory he will not give to another, Isa 42:8.
(3) that the most proud, and mighty, and magnificent princes have no security of their lives. God can in a moment - even when they are surrounded by their worshippers and flatterers - touch the seat of life, and turn them to loathsomeness and putrefaction. What a pitiable being is a man of pride receiving from his fellow-men that homage which is due to God alone! See isa 14.
(4) pride and vanity, in any station of life, are hateful in the sight of God. Nothing is more inappropriate to our situation as lost, dying sinners, and nothing will more certainly meet the wrath of heaven.
(5) we have here a strong confirmation of the truth of the sacred narrative. In all essential particulars Luke coincides in his account of the death of Herod with Josephus. This is one of the many circumstances which show that the sacred Scriptures were written at the time when they professed to be, and that they accord with the truth. See Lardner's Credibility, part 1, chapter 1, section 6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: the angel: Exo 12:12, Exo 12:23, Exo 12:29; Sa1 25:38; Sa2 24:17; Ch1 21:14-18; Ch2 32:21
because: Act 10:25, Act 10:26, Act 14:14, Act 14:15; Exo 9:17, Exo 10:3; Psa 115:1; Isa 37:23; Eze 28:2, Eze 28:9; Dan 4:30-37, Dan 5:18-24; Luk 12:47, Luk 12:48; Th2 2:4
and he: Ch2 21:18, Ch2 21:19; Job 7:5, Job 19:26; Isa 14:11, Isa 51:8, Isa 66:24; Mar 9:44-48
Geneva 1599
12:23 (11) And immediately the angel of the Lord smote him, because he (e) gave not God the glory: and he was eaten of worms, and gave up the ghost.
(11) God resists the proud.
(e) Josephus records that this king did not repress the flatterer's tongues, and therefore at his death he complained and cried out about their empty praise.
John Gill
12:23 And immediately the angel of the Lord smote him,.... With a disease after mentioned; this angel, according to Josephus, appeared in the form of an owl; for he says, that a little after (the shout of the people) the king looked up, and saw an owl sitting upon a rope over his head; whom he immediately understood to be an angel, or messenger of evil things to him, as it had been before of good things; for it seems by the same historian (s), that when he was bound by the order of Caligula, he saw an owl sitting on that tree, on which he leaned; when a certain German predicted, that things would in a short time be changed with him, and he should be advanced to great honour; but remember, says he, whenever you see that bird again, you will die within five days. Eusebius (t), out of Josephus, makes no mention of the owl, but relates it thus; that a little after (the oration and the salutation of the people) the king looked up, and saw an angel sitting over his head, whom he immediately understood to be the cause of evil things to him, as he had formerly been of good: the reason of the angel's smiting him was,
because he gave not glory to God; or as the Jewish historian says, because he reproved not the flatterers, nor rejected their impious flattery, but tacitly took that to himself, which belonged to God:
and he was eaten of worms: Beza's most ancient copy adds, "while he was alive"; Josephus only makes mention of pains in his belly, but these were occasioned by the gnawing of the worms: this was accounted by the Jews a very accursed death; they say (u), that the spies which brought an ill report on the good land, died this death: their account is this, that
"their tongues swelled and fell upon their navels, and worms came out of their tongues and went into their navels, and out of their navels they went into their tongues,''
of this death died many tyrants, oppressors, and persecutors! as Antiochus,
"So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army.'' (2 Maccabees 9:9)
and Herod the great, the grandfather of this, according to Josephus (w); and Maximianus Galerius, according to Eusebius (x), and many others:
and gave up the ghost: not directly, but five days after, as Josephus relates, in the fifty fourth year of his age, and when he had reigned seven years; but before he died, and as soon as he was smitten, he turned to his friends and said, I your God am obliged to depart this life, and now fate reproves the lying words you have just now spoke of me; and I who was called immortal by you, am led away to die, with more, as related by Josephus: by such a token as this, a man was discovered to be a murderer with the Jews; for so they say (y), that
"out of the beheaded heifer went a vast number of worms, and went to the place where the murderer was, and ascended upon him, and then the sanhedrim laid hold on him and condemned him.''
(s) Ib. l. 18. c. 7. sect. 7. (t) Eccl. Hist. l. 2. c. 10. (u) T. Bab. Sota, fol. 35. 1. (w) Antiqu. l. 17. c. 6. sect. 5. (x) Hist. Eccl. l. 8. c. 16. (y) Targum Jon. in Deut. xxi. 8.
John Wesley
12:23 And immediately - God does not delay to vindicate his injured honour; an angel of the Lord smote him - Of this other historians say nothing: so wide a difference there is between Divine and human history! An angel of the Lord brought out Peter; an angel smote Herod. Men did not see the instruments in either case. These were only known to the people of God. Because he gave not glory to God - He willingly received it to himself, and by this sacrilege filled up the measure of his iniquities. So then vengeance tarried not. And he was eaten by worms, or vermin - How changed! And on the fifth day expired in exquisite torture. Such was the event! The persecutor perished, and the Gospel grew and multiplied.
12:2412:24: Եւ բանն Աստուծոյ աճէ՛ր եւ բազմանայր։ գզ
24. Իսկ Աստծու խօսքը աճում ու բազմանում էր:
24 Աստուծոյ խօսքը կ’աճէր ու կը շատնար։
Եւ բանն Աստուծոյ աճէր եւ բազմանայր:

12:24: Եւ բանն Աստուծոյ աճէ՛ր եւ բազմանայր։ գզ
24. Իսկ Աստծու խօսքը աճում ու բազմանում էր:
24 Աստուծոյ խօսքը կ’աճէր ու կը շատնար։
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12:2424: Слово же Божие росло и распространялось.
12:24  ὁ δὲ λόγος τοῦ θεοῦ ηὔξανεν καὶ ἐπληθύνετο.
12:24. Ὁ (The-one) δὲ (moreover) λόγος (a-forthee) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ηὔξανεν (it-was-procuring) καὶ (and) ἐπληθύνετο. (it-was-being-increased)
12:24. verbum autem Domini crescebat et multiplicabaturBut the word of the Lord increased and multiplied.
24. But the word of God grew and multiplied.
12:24. But the word of the Lord was increasing and multiplying.
12:24. But the word of God grew and multiplied.
But the word of God grew and multiplied:

24: Слово же Божие росло и распространялось.
12:24  ὁ δὲ λόγος τοῦ θεοῦ ηὔξανεν καὶ ἐπληθύνετο.
12:24. verbum autem Domini crescebat et multiplicabatur
But the word of the Lord increased and multiplied.
12:24. But the word of the Lord was increasing and multiplying.
12:24. But the word of God grew and multiplied.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:24: But the word of God - The Christian doctrine preached by the apostles grew and multiplied - became more evident, and had daily accessions; for the spirit of revelation rested on those men, and God was daily adding to that word as circumstances required, in order to complete that testimony of his which we now find contained in the New Testament. As there is in the original an allusion to the vegetation of grain, (ηυξανε, it grew, as corn grows, the stalk and the ear; και επληθυνετο, it was multiplied, as the corn is in the full ear), there is probably a reference to the parable of the Sower and his seed; for the seed is the word of God, and the doctrine of the kingdom. It was liberally sown; it grew vigorously, and became greatly multiplied. And why? Because it was the word, the doctrine of God - there was no corruption in it; and because God watered it with the dew of heaven from on high.
Albert Barnes: Notes on the Bible - 1834
12:24: But the word of God grew ... - Great success attended it. The persecutions had now ceased; and notwithstanding all the attempts which had been made to crush it, stir the church increased and flourished. The liberation of Peter and the death of Herod would contribute to extend it. It was a new evidence of divine interposition in behalf of the church; it would augment the zeal of Christians; it would. humble their enemies, and would fill those with fear who had attempted to oppose and crush the church of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: Act 5:39, Act 6:7, Act 11:21, Act 19:20; Pro 28:28; Isa 41:10-13, Isa 54:14-17, Isa 55:10; Dan 2:24, Dan 2:44; Mat 16:18; Col 1:6; Th2 3:1
Geneva 1599
12:24 (12) But the (s) word of God grew and multiplied.
(12) Tyrants build up the Church by destroying it.
(s) Those that heard the word of God.
John Gill
12:24 But the word of God grew and multiplied. The number of those who were converted by it, and embraced and professed it, increased; otherwise the word is the same, whether the professors of it be more or fewer; and this it did, notwithstanding the persecution raised against it by Herod whilst he was living; and after his death, it still gained more ground, met with less opposition, and was more freely professed.
Robert Jamieson, A. R. Fausset and David Brown
12:24 But the word grew, &c.--that is, Not only was the royal representative ignominiously swept from the stage, while his intended victim was spared to the Church, but the cause which he and his Jewish instigators sought to crush was only furthered and glorified. How full of encouragement and consolation is all this to the Christian Church in every age!
12:2512:25: Բառնաբաս եւ Սաւղոս դարձան յԵրուսաղեմէ՝ իբրեւ կատարեցին զպաշտօնն. առեալ էր ընդ իւրեանս եւ զՅովհաննէս՝ որ կոչեցեալն էր Մարկոս[2416]։[2416] Ոմանք. Ընդ իւրեանս զՅովհաննէս՝ որ կոչեցաւն Մար՛՛։
25. Բառնաբասն ու Սօղոսը, երբ իրենց պաշտօնը կատարեցին, Երուսաղէմից վերադարձան: Իրենց հետ վերցրել էին նաեւ Յովհաննէսին, որ Մարկոս էր կոչւում:
25 Բառնաբաս ու Սօղոս երբ իրենց յանձնուած պաշտօնը լմնցուցին, Երուսաղէմէն դարձան, Մարկոս ըսուած Յովհաննէսն ալ իրենց հետ առնելով։
Բառնաբաս եւ Սաւղոս դարձան յԵրուսաղեմէ, իբրեւ կատարեցին զպաշտօնն. առեալ էր ընդ իւրեանս եւ զՅովհաննէս որ կոչեցեալն էր Մարկոս:

12:25: Բառնաբաս եւ Սաւղոս դարձան յԵրուսաղեմէ՝ իբրեւ կատարեցին զպաշտօնն. առեալ էր ընդ իւրեանս եւ զՅովհաննէս՝ որ կոչեցեալն էր Մարկոս[2416]։
[2416] Ոմանք. Ընդ իւրեանս զՅովհաննէս՝ որ կոչեցաւն Մար՛՛։
25. Բառնաբասն ու Սօղոսը, երբ իրենց պաշտօնը կատարեցին, Երուսաղէմից վերադարձան: Իրենց հետ վերցրել էին նաեւ Յովհաննէսին, որ Մարկոս էր կոչւում:
25 Բառնաբաս ու Սօղոս երբ իրենց յանձնուած պաշտօնը լմնցուցին, Երուսաղէմէն դարձան, Մարկոս ըսուած Յովհաննէսն ալ իրենց հետ առնելով։
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12:2525: А Варнава и Савл, по исполнении поручения, возвратились из Иерусалима (в Антиохию), взяв с собою и Иоанна, прозванного Марком.
12:25  βαρναβᾶς δὲ καὶ σαῦλος ὑπέστρεψαν εἰς ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες ἰωάννην τὸν ἐπικληθέντα μᾶρκον.
12:25. Βαρνάβας (A-Barnabas) δὲ (moreover) καὶ (and) Σαῦλος (a-Saulos) ὑπέστρεψαν (they-beturned-under) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) πληρώσαντες ( having-en-filled ) τὴν (to-the-one) διακονίαν, (to-a-raising-through," συνπαραλαβόντες ( having-had-taken-beside-together ) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) ἐπικληθέντα (to-having-been-called-unto) Μάρκον. (to-a-Markos)
12:25. Barnabas autem et Saulus reversi sunt ab Hierosolymis expleto ministerio adsumpto Iohanne qui cognominatus est MarcusAnd Barnabas and Saul, returned from Jerusalem, having fulfilled their ministry, taking with them John who was surnamed Mark.
25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.
12:25. Then Barnabas and Saul, having completed the ministry, returned from Jerusalem, bringing with them John, who was surnamed Mark.
12:25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled [their] ministry, and took with them John, whose surname was Mark.
And Barnabas and Saul returned from Jerusalem, when they had fulfilled [their] ministry, and took with them John, whose surname was Mark:

25: А Варнава и Савл, по исполнении поручения, возвратились из Иерусалима (в Антиохию), взяв с собою и Иоанна, прозванного Марком.
12:25  βαρναβᾶς δὲ καὶ σαῦλος ὑπέστρεψαν εἰς ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες ἰωάννην τὸν ἐπικληθέντα μᾶρκον.
12:25. Barnabas autem et Saulus reversi sunt ab Hierosolymis expleto ministerio adsumpto Iohanne qui cognominatus est Marcus
And Barnabas and Saul, returned from Jerusalem, having fulfilled their ministry, taking with them John who was surnamed Mark.
12:25. Then Barnabas and Saul, having completed the ministry, returned from Jerusalem, bringing with them John, who was surnamed Mark.
12:25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled [their] ministry, and took with them John, whose surname was Mark.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Ср. XI:28-30.
Adam Clarke: Commentary on the Bible - 1831
12:25: Returned from Jerusalem - That is, to Antioch, after the death of Herod.
When they had fulfilled their ministry - When they had carried the alms of the Christians at Antioch to the poor saints at Jerusalem, according to what is mentioned, Act 11:29, Act 11:30, to support them in the time of the coming famine.
And took with them John, whose surname was Mark - This was the son of Mary, mentioned Act 12:12. He accompanied the apostles to Cyprus, and afterwards in several of their voyages, till they came to Perga in Pamphylia. Finding them about to take a more extensive voyage, he departed from them. See the case, Act 13:13; Act 15:37-40.
1. When the nature, spirit, and tendency of Christianity are considered, we may well be astonished that it should ever find a persecutor among the souls it was designed to instruct and save! Devils can have no part in it, and therefore we may naturally expect them, through envy and malice, to oppose it; but that men, for whose use and salvation the wisdom and mercy of God made it, should reject its offers of mercy, and persecute to death those who proclaimed it, is the most unaccountable thing that can be conceived. What a proof is this of mere maliciousness, where the persecutor not only serves no self-interest by it, but destroys, as far as he can, all that could promote his own present and eternal happiness! This argues such blindness of understanding, hardness of heart, and derangement of mind, as can be accounted for only on the supposition of a nature totally fallen from God, righteousness, and truth. The Jews crucify Christ, and martyr Stephen; and Herod murders James; and both join together to persecute the followers of Christ and destroy his cause. Reader, consider the consequences: this bad people were permitted to remain till they had filled up the measure of their iniquity, and were then cut of by a most terrible judgment; and Herod was visited for his transgressions in such a most awful way as strongly marked the displeasure of God against persecutors. If a man contend with a man, the contest is in a certain way equal - the potsherds strive with the potsherds of the earth; but when a man enters the lists against his Maker, as every persecutor does, wo unto that man! - he must be torn in pieces, when there is none to deliver.
2. How true is the saying, there is neither counsel nor might against the Lord! In the midst of all troubles and afflictions, that kingdom of heaven which is like a grain of mustard seed grew and increased, and became a mighty tree which is now filling the whole earth, and fowl of every wing are flying to lodge in its branches. Ride on, and be thou prosperous, O Christ! We wish thee good luck with thine honor.
Albert Barnes: Notes on the Bible - 1834
12:25: Returned from Jerusalem - They had gone to Jerusalem to carry alms, and they now returned to Antioch, Act 11:30.
When they had fulfilled their ministry - When they had accomplished the purpose for which they had been sent there; that is, to deposit the alms of the church at Antioch in the hands of the eiders of the churches, Act 11:30.
John, whose surname was Mark - See the notes on Act 12:12. From this period the sacred historian records chiefly the labors of Paul. The labors of the other apostles are, after this, seldom referred to in this book, and the attention is fixed almost entirely on the trials and travels of the great apostle of the Gentiles. His important services, his unwearied efforts, his eminent success, and the fact that Luke was his companion, may be the reasons why his labors are made so prominent in the history. Through the pRev_ious chapters we have seen the church rise from small beginnings, until it was even now spreading into surrounding regions. We have seen it survive two persecutions, commenced and conducted with all the power and malice of Jewish rulers. We have seen the most zealous of the persecutors converted to the faith which he once destroyed, and the royal persecutor put to death by the divine judgment. And we have thus seen that God was the protector of the church; that no weapon formed against it could prosper; that, according to the promise of the Redeemer, the gates of hell could not pRev_ail against it. In that God and Saviour who then defended the church, we may still confide, and may be assured that he who was then its friend has it still "engraved on the palms of his hands," and designs that it shall extend until it fills the earth with light and salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: Barnabas: Act 11:29, Act 11:30, Act 13:1-3
ministry: or, charge
took: Act 13:5, Act 13:13, Act 15:37
John: Act 12:12; Pe1 5:13
John Gill
12:25 And Barnabas and Saul returned from Jerusalem,.... Two of Beza's exemplars, the Complutensian edition and the Syriac version, add, "unto Antioch"; and certain it is, that from thence they were sent, and thither they returned, for we find them there in the beginning of the next chapter:
when they had fulfilled their ministry; which was the carrying the relief, or the money collected by the Christians at Antioch, for the brethren in Judea, on account of the famine that was there:
and took with them John, whose surname was Mark: the son of Mary, at whose house the disciples were met together, and praying; and where Peter first went, after he was delivered from prison, Acts 12:12 him they brought with them from Jerusalem to Antioch, being a kinsman of Barnabas; and a man of promising gifts and usefulness, and judged to be a fit companion with them in their travels, for the spread of the Gospel.
John Wesley
12:25 Saul returned - To Antioch; taking John, surnamed Mark - The son of Mary, (at whose house the disciples met, to pray for Peter,) who was sister to Barnabas.
Robert Jamieson, A. R. Fausset and David Brown
12:25 Barnabas and Saul returned from Jerusalem--where, it thus appears, they had remained during all this persecution.
when they had fulfilled their ministry--or service; that mentioned on Acts 11:29-30.
took with them John . . . Mark--(See on Acts 12:12), not to be confounded with the second Evangelist, as is often done. As his uncle was Barnabas, so his spiritual father was Peter (1Pet 5:13).
PAUL'S FIRST MISSIONARY JOURNEY:
In Company with Barnabas.